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I 
 
 
APOSTLES AND EVANGELISTS 
 
 OP 
 COMMONLY STYLED THE 
 
 NEW TESTAMENT. 
 
 TRANSLATED FROM THE 
 
 ORIGIJYJlL GREEK, 
 
 By George Campbell, James Macknight, and Philip Doddridge, 
 Doctors of the Church of Scotland. 
 
 WITH PREFACES TO THE 
 
 HISTORICAL AND EPISTOLARY BOOKS: 
 
 AN APPENDIX, 
 
 iONTAINING CRITICAL NOTES AND VARIOUS TRANSLATION'S? 
 OE BIFFICULT PASSAGES. 
 
 —SECOND EDITION- 
 
 Printed and published by Alexander Campbell, BethanV, 
 Brooke County, Virginia. A.*D. 1828, 
 
*€ 
 
 1 u 
 
 <2P 
 
 ollowing, to wit: — 
 
 of the Apostles and Evangelists of Jesvt 
 
 he j\'t~M r l't stamen t. 'J'ranslated fi om tin 
 
 l),s i ui« r 01 \ ihcinu, ( 
 
 fl , u of the Allegheny Mountains, to w it: S 
 
 BR IT REMEMBERED, That on the 3d day of February, 
 A. 1) 1826, in the 50th \ear of the Independence of the United 
 States of America, A. Campbell, of the said district, lias deposited 
 in this office the title of a book, the right whereof lie claims as 
 proprietor, in the words following, to wi 
 
 "The Sacred Writings oj 
 Christ t commonly styled the j\cw < ««n«in«», jruimawuyiviN i, 
 original Creek, by George Campbell, James Macknight, and Philip 
 Doddridge, Hoc tors of the Church of Scotland. With Prtfaces to 
 the Historical and Epistolary Books; and an Appendix, containing 
 Critical notes and various translations of difficult passages." 
 
 In conformity to the act of congress of the United States, entitled 
 "An act for the encouragement of learning, by securing the copies 
 of Maps, Charts, and Hooks, to the authors and proprietors of such 
 copies, during the times therein mentioned;" and also of the act, 
 entitled "An" act supplementary to an act, entitled An act for the 
 encouragement of learning, by securing the copies of Maps, Charts, 
 and Books, to the authors and proprietors of such copies during the 
 times therein mentioned, and extending the benefit thereof to the 
 arts of designing, engraving, and etching historical and other 
 prints." - T - WEBSTER, 
 
 Clerk of the District of Virginia, 
 
 (L t 3.) W. of the Allegheny Mountain* 
 
 Tra; 
 
 29 
 
 [JUL 20 I 
 
 
 Accessions D vision 
 TheLE 
 
GENERAL PREFACE, 
 
 AX AP0L0OY FOR A NF.W THAKSLATION. 
 
 A LIVING language is continually changing. Like the fashions 
 unci customs in apparel, words, and phrases, at one time current 
 and fashionable, in the lapse of time become awkward and obsolete. 
 But this is not all: many of them, in a century or two, come to 
 have a signification very different from that which was once at 
 tached to them; nay, some are known to convey ideas not only 
 different from, but contrary to, their first signification. And were 
 it not for books and parchments, which preserve from one genera- 
 tion to another the language of the dead, and transmit from father 
 to son the words and sentences of past times* it is not improbable 
 but that in one generation a living langmge would undergo as 
 many mutations, and admit of as many innovations, as it now does 
 in two or three hundred years. Books, written in a style that 
 obtains the reputation of being both correct and elegant, serve to 
 give stability to language. They are to language, what strong 
 holds and fortresses are to a country. Yet even these the canker- 
 ing hand of time moulders away, and they cease to be a defence 
 against invasion and revolution. And books, however reputable 
 as the standards of a living tongue, and however much read and 
 .admired, are unable to maintain a long controversy against the 
 versatility and love of novelty, characteristic of the human mind, 
 
 In attempting to trace the finger of God employed in preparing 
 the way for the introduction and consummation of a perfect; 
 revelation, some wise and learned men have thought that the 
 wisdom and benevolence, which appear in all the divine procedure 
 r.owai-ds man, were never more conspicuously displayed, than in 
 causing the completion of the Jewish and Christian writings to 
 precede but a little time the death of the Hebrew and Greek 
 languages. Both languages had been consummated before the 
 Revelation was entrusted to them; and that they might continue 
 immutable and faithful guardians of a depesite so precious and 
 sacred — that they might become immortal conservators of the New 
 Covenant, sealed by the blood of the Son of God, they died. 
 
 We have, in -writing, all the Hebrew and Greek that is necessary 
 to perpetuate to the end of time all the ideas which the Spirit of 
 God has communicated to the world? and these languages being 
 dead, have long since ceased to change. The meaning of the 
 words used by the sacred penmen is fixed and immutable, 
 which could not have been had these languages continued to be 
 spoken.* 
 
 * The Hebrew and Greek -which are now spoken, are not the 
 ■ anguages of the Jewish Prophets and Christian Aposilea. It is true 
 some analogy exists between them,- but the modern Italian is not more 
 unlike the nervous Roman -which Cicero spake, than the modern 
 Hebrew and Greek are to the language of Isaiah, and that of Luke 
 andJPauL 
 
1\ PRE1-ACE. 
 
 « 
 But tli is constant mutation in a living language will pn 
 
 render new translations, or corrections of old translations, i 
 lary every two or three hundred years. For although the English 
 
 tongue may have changed less during th< last two hundred 
 than it ever did in the same lapse of time; yet the changes which 
 have taken place since the reign of James I. do now render a new 
 translation necessary. For if the king's translators had given a 
 translation every way faithful and correct, in pe language then 
 .spoken in Britain, the changes in the English language which have 
 since been introduced, would render that translation, in 
 instances, incorrect. The truth of this assumption will appear 
 from a few specifications. 
 
 In the 2d Epistle to Corinth, in the common version, Paul says, 
 ft e do you to -wit of the grace of God bestowed upon the churches 
 of Macedonia." This was, no doubt, a correct and an intelligible 
 rendering of the Greek words Ii-up? y.i <f« »/*• to the people of 
 that dav, but to us it is as unintelligible as the Greek original. 
 How few are there who can translate "ive do yon to ivit," by we 
 make you to know, which is the modern EnglisU of the above 
 sentence. The same may be observed of the term "war** in all 
 places where it occurs. 
 
 The term "conversation" was a very exact rendering of the 
 term «y*ofyo** in that day, as the old statutes and laws of England 
 attest; but it is now a very incorrect one. It then signified what a 
 person did; it now denotes what a person says. Then it was 
 equivalent to our word behaviour; but now it is confined to what 
 proceeds from the lips: consequently all those passages are now- 
 mistranslated in which this term occurs: such as, 1st Peter ii. 12 
 "Having your conversation honest among the Gentiles." Gal. 1. 13. 
 "Ye have he rd of my conversation in time past in the Jews' re- 
 ligion. James iii. 13. "Let him show out of a good conversation 
 his works with meekness of wisdom." Excepting i. 27. iv. 22. 
 and Heh. xiii. 5. in every other place where the word conversation 
 occurs iu the common version, it is imflfaq* in Greek; and in our 
 modern style it is always a mistranslation. la all tho-e places 
 substitute the term behavior^ and then we have an exact translation 
 into the language which we speak. 
 
 We shall next instance the term "double minded," which was a 
 very literal translation of the word tiJvXtl; but the term double- 
 minded, if in the da> s of king James it denoted a person who 
 sometimes leaned to one opinion, and sometimes *o another, it has 
 come to denote a quite different character. It now, as defined by 
 Johnson, signifies a deceitful or insidious person. To say Uiat a 
 deceitful person is unstable in all his ways, as the Apostle says o: 
 the double-minded man, is not only a mistranslation in our style', but 
 it conveys u false idea to the reader; for, while "a man of two 
 minds" is unstable in all his ways, it is very far from fact to say, 
 that "a deceitful man is unstable in all his ways " 
 
 But not to be tedious on this subject, wc shall only adduce 
 another specification of this kind. Common version, 1st The'ss. 
 •• 13. "We which are alive and rcnia.n unto the coining of the 
 
PRKIACL. V 
 
 Lord, shall not prevent them which are asleep. The word prevent 
 did in that day exactly translate 4>§uvu, used transitively, but now it 
 does not. For then prevent was used as synonymous with antici- 
 />ate t or outstrips but now it is commonly used as equivalent to 
 hinder. Hence we have found many unable to understand this 
 important declaration of Paul to the Thessalonians. They sup- 
 posed that Paul was assuring 1 them that those who should be alive 
 upon the earth at the coming of the Lord to judge the world, 
 would not hinder the resurrection and glorious change of the dead 
 saints. But how different the ideas communicated by the Apostle, 
 when a proper substitute for the term prevent is found; such as the 
 word anticipate or outstrip. Then it reads, "We which are alive 
 at the coming of the Lord will not outstrip the dead," we will not 
 he changed an instant sooner than they. The living and dead 
 saints at the same moment shall be glorified together. In the 
 common version the word prevent and its derivatives occur fre- 
 quently, and are mistranslations, owing to the change in the use 
 and meaning of words which has since that time occurred. Such 
 are the following: "The God of my mercy shall prevent me," 
 "Let thy mercies speed 'dy prevent us." "{prevented the dawning 
 of the morning." "Mine eyes prevented the night watches.'* 
 "Jesus prevented him, saying, Simon, of whom do the kings of the 
 earth take tribute?" and in sundry other places, too numerous to 
 cite; in all of which the word anticipate would, in our time, exactly 
 express the meaning. 
 
 These specifications are sufficient to show that changes have 
 ■(aken place in our own language, within two hundred years, tlrtt 
 do make any translation of that age incorrect in numerous instances, 
 however perfect it might have been when it first appeared. At 
 the same time it ought to be remarked that the English language 
 has undergone much fewer changes in the last two hundred years, 
 than it ever did in the same time before. This will appear to the 
 most superficial observer, who will read any passage hi the English 
 Bibles written two or three hundred years before James' reign. I 
 shall give one extract from an old translation, at least two hundred 
 years older than the common one: — 
 
 Genesis i. "In ye beginning God made of nought hevene and 
 erthe. Forsothe the erthe was idil and voide, and derknissis 
 wereun on the face of depthe, and the Spyrit of the Lord was 
 born on the waters. And God seide, Lizt be maid, and hzt was 
 maid; and God sez the lizt that it was gaod, and he departide the 
 lizt fro derknissis, and he clepide ye Hzt dai, and the derknissis n:zr, 
 and the evenly d and mornetyd was maid on dai." "And (God) 
 seide, make we man to oure ymage and likeness, and he be souev- 
 eign to the fisshes of the see, and to the volatiles of hevene, and 
 to unreasonable beestes of the erthe, and to ecbe creature, and to 
 ecne creepinge heest which is movid in erthe. And God maid of 
 nought a man to his ymage and likeness. God maid of nought hem, 
 male and female." 
 
 In the eleventh chapter of the 3d bock of Kings, we have this 
 
 ngular translation, 2d and 3d verses: "Therefore king Solomon 
 I* 
 
VI BFA< E. 
 
 was couplid to yo vymvien M moost brennyngc love: and •> 
 
 as queenes, were un scvene bund; id to hv m; and thie hundrid 
 
 secondarie wyves." 
 
 Now, however exact and liberal sticli translations may have keen 
 to a people who spoke so differently from us, most certainly i 
 one must admit that, to us, ihe\ would be ev< ry way defecHveaftd 
 incorrect. In a certain degree, then, the present version is imper- 
 fect, on the accounts already specified. And were time no other 
 argument to be adduced in favor of a new translation, to us it 
 appears that this would be a suftn U nt one. 
 
 But in the preceding remarks it has been taken fir granted that 
 the common version was an exact representation of the meaning 
 of the original at the time in wh - h it was mad;'. This, however, 
 is not admitted by any sect in Christendom. All parties are occa- 
 sionally finding fault with it. None are willing to abide by it in 
 every sentence. And, indeed, there is no translation that could be 
 made, that would prove all the tenets of any party. And if a 
 translation tliat does not prove all the tenets and ceremonies oi a 
 sect, is to be censured by thai Ject, then therf cannot t xist any 
 translation that would be considered correct. Jt is, however, true, 
 that the present version was made at a time when religious contro- 
 versy was at its zenith; and that the tenets oi the translators, 
 whether designedly or undesignedly, did. on many occasion?, give 
 a wrong turn to words and sentences bearing upon 'heir fat 
 logmas. This is, perhaps, to be attributed more to the influence 
 which Theodore Beza, the Genevese critics, and the fathers oi the 
 Geneva theologj hud upon the king's translators, than <o any design 
 they had to give a partial translation. If the Armimans were the 
 wily persons who say so, it might be more questionable, but 
 most distinguished critics and translators of the Calvinistic school, 
 of the last century, have concurred in regretting the influence 
 which Beza and others of the same school had upon the popotai 
 version, i' adds very much to tht probability that the charge is 
 well founded. 
 
 Dr. Campbell, though a dignitary in that side of the house, i'.as 
 -ot spared Junius and Tremeilius, nor the great Beza, in his 
 ''Preliminary Dissertations and J\ itea," for their boldness with the 
 original text. He has not only insinuated that these fathers of the 
 Calvinistic Israel did wilfully and knowingly interpolate the scrip- 
 
 ures, and torture man} passages to favor their system; but he has 
 ftnequivocall) accused and convicted them oi the' crime. In roL 
 22$. on an extract from Bt.zu, in which 1 e gives Ins reasons 
 for certain translations, the Doctor remarks: l «Here we ha\e a 
 man who, in effect, acknowledges that he would not have trans- 
 lated some things in the way he has done, it it were not that he 
 could thertby strike a severer blow against some adv< rse sect, or 
 ward off a blow which an adversary might aim againat bin.. Of 
 these great (jbjecTi he never loses sight. I own." adds the Doctor, 
 "that n.v ideas on this subject are so much ti.e reverse ef Beza's, 
 that I think a translator is bound to abstract from, and, as far as 
 possible, forget all sec W n s, together with all the polemic 
 
i KEF ACE. Vll 
 
 argon v, hidi they have been the occasion of introducing 1 . His aim 
 ought to be invariably to give the untainted sentin.ents of the 
 author, and to express himself in such a manner as men would do 
 amongst whom such disputes had never been agitated." 
 
 An apology is offered for Beza by our author, for his wilful mis- 
 translations. After adducing several examples of his glosses and 
 interpolations, he quotesa passage from the Epistle to the Hebrews, 
 where Beza is defending the perseverance of the saints. Bishop 
 Pearson had before observed that this passage was unfaithfully 
 translated by Beza. "But," says our author, "this is one of the 
 many passages in which this interpreter has judged that the sacred 
 penmen, having expressed themselves incautiously, and given a 
 handle to the patrons of erroneous tenets, stood in need of him 
 more as a correctors, than as a translator. In this manner Beaa 
 supports the doctrine of the perseverance of the saints',, having 
 been followed in the first of these errors by the French and English 
 translators, but not in the second; and not by the Italian translator 
 in either, though as much a Calvinist as any of them." This 
 apology is not more severe than just. For, in fact, Beza and others 
 of the same school have written and translated as though they 
 considered themselves correctors of the too unguarded style of the 
 Apostles and Evangelists. In doing this they may have been con- 
 sci nrious. 
 
 It is neither insinuated nor affirmed that the Arminian critics 
 have been faultless in these respects, but as the common translation 
 Was not made by them, we have nothing to say of them in this 
 place. We introduce these strictures on Bez3, not from any other 
 design than to show that, in the estimation of his own party, he was 
 •a very unfaithful translator; and because, not only the translator of 
 the narratives of Matthew, Mark, Luke, and John, but other 
 eminent translators and critics, have shewn that the veneration in 
 which Beza was held by the king's translators gave to their transla- 
 tion a sectarian character, and introduced many inaccuracies into it. 
 
 But it may be asked, Where shall we find translators, in a secta- 
 ?'ian age, who are not enlisted under the banners of some system — ■ 
 who are not prejudiced in favor of some creed? and will not the 
 religious prepossessions of a translator, how eminent or faithful 
 soever he may be, in some measure tincture or„vitiate his transla- 
 tions? We must answer that it is almost, if not altogether, impossible 
 to find any eminent translator who is not enlisted under, or some 
 way or other identified with some system; and that every man's 
 prepossessions must either directly or indirectly affect his own 
 thoughts, reasonings, and expressions on all religious subjects. 
 Yet it may so happen that now and then, once or twice in a hundred 
 years, an individual or two may arise whose literary acquirements, 
 whose genius, independence of mind, honesty, and candor, may 
 fit tnem to be faithful and competent translators. And of their 
 honesty and faithfulness <he greatest proof which can be presented 
 is, their correcting the mistakes of their own party, and with perfect 
 impartiality censuring the errors of their own brethren as freely as 
 those of other denominations; and with equal cheerfulness com- 
 
Vlll PUfcFAGK. 
 
 mending the virtues and acknowledging tlu Mlainmei 
 
 Who are ranked under another rrnmc, as they do those of their our, 
 people. Such, in a rery eminent degree, were the translators ot 
 tin* version. 
 
 It is much more likely that we shall find a faithful and perspicuous 
 translation coming from individual! who, without concert or the 
 solicitations of a party, undertake and accomplish it— having no 
 sectional cause to abet — than to expect to find one coming from 
 those summoned by a king and his court, and paid for their services 
 OUt of the public treasury; convened, too, from part of those 
 elements of discord which had distracted and convulsed a whole 
 nation. 
 
 It is probable that a new translation into our language will never 
 again be undertaken by public authority. The people would not 
 now submit to any that would be imposed on them by such authority, 
 and they will not agree among themselves to select persons in 
 whose judgment and fidelity they might repose confidence. In- 
 dividuals will occasionally make their corrections and amendment*, 
 and the number of translations may greatly increase, until at length 
 that obtains whose merits shall give it the ascendant. This was 
 once the case already, and the Western Korean Empire had bui 
 one translation for 1200 years. The taste for polemic theology and 
 the jargon of the schools is every day declining. That uncharita- 
 bleness which proscribed thousands from the standing and reputa- 
 tion of christians, because of a refusal to subscribe to a few unin- 
 telligible and inexplicable, cheerless and gloomy dogmas, will soon 
 be frowned out of countenance. A regard for the oracles of God, 
 and a strong desire for the sincere milk of the word, will triumph 
 over the decleus ; on and fall of every species of intolerance and 
 bigotry And that translation will be universally received which 
 has the strongest claims on an intelligent, united, and happy chris- 
 tian community. 
 
 But another argument in favor of a new translation may be drawn 
 from the fact, that we are now in possession of much better means 
 of making an exact translation than they were at the time when 
 the common version appeared. The original is now much better 
 understood than it was then The conflicts of so many critics have 
 elicited a great deal of sound critical knowledge, which was w I 
 in the possession of any translators before the last century. But as 
 this topic has been so well handed, and so frequently argued by 
 eminent writers, we shall not dwell upon it. 
 
 There is no doubt but that many smatterers in the original Greek. 
 and some who may be pretty well acquainted with the classic.. I 
 us' and meaning of words and phrases, will think, and say, that 
 in some pa^sajjes the common version is more literally correct than 
 tips translation. Indeed we remember since we once thought s<» 
 ourselves. But after forming a better acquaintance with the 
 idiomatic s'.yle of the apostolic writing*, and of the Fep'uagint 
 G'i • k, wi have been fuH) co. vinced that what a classical scholar, 
 or .» ci itical e I) mologist, might a^pr :ve as a literal version of some 
 passages, is by no means the meaning of the writer And the 
 
PREFACE. IX 
 
 king's translators have frequently erred in attempting to be, what 
 some would call, "literally correct." They have not given the 
 meaning in some passages where they have given a literal transla- 
 tion. An example or two will suffice to confirm these remarks. 
 
 ii£;;g*a>, in the estimation of almost every student, literally means 
 Jforeste. This, in a quotation from the Psalms, is, in the common 
 version, rendered "I foresaw the Lord always before my face." 
 This a Greek scholar would say, is very correctly rendered, and 
 much more so than to have read it, "I fixed my mind upon the Lord" 
 Yet the latter is just the meaning of the passage; for Ityo in com- 
 position signifies place as well as time, and is here what grammarians 
 call intensive. Again, the Hebrew word translated in the Septua- 
 gint by Tlgoogiu, signifies to place or set. But even when Uco in 
 composition with apctot signifies time and not place, it will not always 
 suit the design of the passage to translate it I foresee. The king's 
 translators found it would not do to render it, Acts xiv. 29. as they 
 have done above. Here they render it seen before. "They had 
 seen before with him in the city of Trophimus, an Ephesian." To 
 have said they "had foreseen -with Myi, would have changed the 
 meaning altogether. 
 
 The same sort of error is found in Romans, xi. 2. though In an- 
 other word, TH^yivcec-iuc, I foreknew. The phrase is, "God hath 
 not cast away his people which he foreknew." Thi3 is literal 
 enough; and yet not the meaning of the passage. Foreknew 
 means to know some event before it happen. But this gives n© 
 meaning to the passage. There is nothing that distinguishes God's 
 people from any others; and yet the apostle, to have spoken good 
 sense, must have meant something, on account of which God 
 would not cast away his people. But there is nothing said in this 
 translation about them, that might not have been said about the 
 greatest reprobates. 
 
 Now there is the same difference between knowing before and 
 foreknowing, that there is between seeing before and foreseeing . 
 The translators seem, at other times, to have known this, lor they 
 render Acts xxvi. 5. quite differently — "The Jews which knew me: 
 from the beginning" not foreknew me. In annher place they have 
 rendered ISqcuqr.mt., very properly, / have said before; because it 
 would have been absurd *o render it literally, / have foretold, 
 Now in the Septuagint Greek the verb yivaxrxM signifies 1 approve, 
 as well as / know, and is so used in tlie aposloiic style. In the 
 phrase, "depart from me, 1 never knew you," it ought to have 
 been rendered, 1 never approved or acknowledged you; and in main 
 other places the meaning would have been obvious had the Helen- 
 istic sense of the term been given. The passage in the Epistle to 
 the Romans, therefore means — "God hath not cast away his people 
 whom heretofore he acknowledged," or approved. 
 
 This is not the place for entering largely into such specifications, 
 We can only produce an instance or two, and proceed. Those 
 who may be disposed to object <o some passages in this version as 
 not being so literal as the common one, before they proceed to 
 pronounce sentence upon them, had better read all Campbell's 
 
I PUEFAt h. 
 
 Preliminary Dissertations, and Notes Critical and E>pVuu 
 and particularly his f< urlh Dissertation, from which we have Uk( , 
 •he above examples. Let him also read Macknight's Disquisitions 
 and Criticisms on the minor terms, such as adverbs, prepositions, 
 and conjunctions, and then he will be better prepared to estimate 
 the merits of this and the common version on the subject of literal 
 translations. 
 
 We should also remind the same class of readers that an intimate 
 acquaintance with the Septuagint Greek of the Old Testament is 
 of essential importance in translating the New. The seventy 
 Hebrews who translated their own scriptures into the Greek 
 language, gave to that translation the idiom of their vernacular 
 tongue. Their translation, if I may so speak, is a sort of Hebrew 
 Greek. The body it Creek; but the soul is Hebrew. And, in 
 effect, it com- s to tnis, that as we have no other Hebrew, by 
 which to understand the Hebrew scriptures, but the Hebrew of 
 the Old Testament; bo we have no Greek, by which to understand 
 the aposlolic writings, but. the Greek of the Jewish and Christian 
 prophets. The parallelism is so nearly exact, that it subtracts 
 but little from it to allow that there is some importance in having 
 a correct knowledge of the Greek classics. The Septuagint being 
 read for nearly three centuries prior to the christian era, in all the 
 synagogues of the Helenistic Jews, being generally quoted by our 
 Lord and his apostles, must have essential')' affected the idiom of 
 all the inspired writings of the christian Apos les. Consequently, 
 incomparably more retard should be paid to the Septuagint, than 
 vo the classic use of Greek terms. 
 
 To superficial readers many improvements in this version will 
 appear of little importance; but to those who think more pro- 
 foundly, some of the most minute alterations will appear to throw 
 a new light and lustre on many passages. But of this every reader 
 will judge after his own measure. We would only say that the 
 edification and comfort of a christian ma) be greatl) promoted by a 
 minute examination of this version, and a diligent comparison of 
 it with the common one. 
 
 But some are so wedded to the common version that the very 
 defects of it have become sacred, and an effort, however well 
 intended, to put them in possession of one incomparably superior 
 in propriety, perspicuity, and elegance, is viewed very much in 
 the light of making "a new Bible," or of altering and amending 
 the "very w ord of God." Nay, some are prepared to doom even 
 attempt of the kind to the anathema in the conclusion of the 
 Apocalypse upon those who add to, or subtract from, the word of 
 God. To such we had concluded to offer some remarks; but 
 finding our ideas so much more happily expressed in the Preface 
 to "Campbell's Gospels," we had extracted a few passages, and 
 ,n examining the London edition of this same version, found that 
 the editor of it had actually published in his preface the passages 
 we had selected for ours. Struck with the coincidence, we here 
 insert the whole preface to the late London edition of this transit 
 
PREFACE. Xl 
 
 tion, which, with the exception of the two first sentences, is all 
 extracted from Campbell's original preface to his translation. 
 
 "Many timid, yet well disposed persons, have been apprehensive 
 that a new translation of the Holy Scriptures, might tend to 
 diminish the veneration of mankind for those sacred oracles, and 
 thereby unsettle their faith in the christian doctrine. To such, 
 the subjoined extracts from Doctor Campbell's Preface to the 
 Four Gospels, may not prove altogether unprofitable. 
 
 "Need I, in so late and so enlightened an age, subjoin an apology 
 for the design itself of giving a new translation of any part of scrip- 
 ture? Yet there are some knowing and ingenious men, who seem 
 to be alarmed at the mention of translation, as if such an attempt 
 would sap the very foundation of the christian edrfice, and put 
 the faith of the people in the most imminent danger of being 
 buried in its ruins. This is no new apprehension. The same 
 alarm was taken so early as the fourth century, when Jerome was 
 employed in preparing a new translation of the Bible into Latin; 
 or, at least, in making such alterations and corrections on the old 
 Italic, as the original, and the best Latin manuscripts, should 
 appear to warrant. The people in general exclaimed; and even 
 the learned were far from applauding an attempt which, in their 
 judgment, was so bold and so dangerous. Augustine, in particular, 
 who admired the profound erudition of Jerome, and had a high 
 esteem of his talents, yet dreaded much that the consequence of 
 such an undertaking would prove prejudicial to the authority of 
 the scripture; and did not hesitate to express his-tiisapprobation in 
 very strong terms. That interpreter, however, persevered, in 
 spite of the greatest discouragements, the dissuasion of friends, 
 the invectives of enemies, and the unfavorable impressions which, 
 by their means, were made upon the people. The version was 
 made and published: and those hideous bugbears of fatal conse- 
 quences, which had been so much descanted on, were no more 
 heard of. 
 
 "How dismal were the apprehensions which were entertained 
 immediately after the Reformation, on account of the many trans*- 
 lations of scripture which came in quick succession, one after 
 another? Have men's fears been justified by the effect? Quite 
 the reverse. The violent concussion of parties at the Reformation 
 prodnced, as might have been expected, a number of controversies, 
 which were for some time hotly agitated; but the greater part of 
 these were in being before those versions were made. Nothing 
 will be found to have conduced more to subvert the dominion of 
 the metaphysical theology of the schoolmen, with all its intermi- 
 nable questions, cobweb distinctions, and wars of words, than the 
 critical study of the sacred scriptures, to which the modern trans- 
 lations have not a little contributed. 
 
 "It has been said that the introduction of different translations 
 tends to unsettle men in their principles, particularly with regard 
 to the authority of sacred writ, which, say they, is made to speak 
 so variously in these productions. For my part, I have not dis- 
 covered that this is, in any degree, the effect. The agreement of 
 
\ii PREFACE. 
 
 all the translations as to the meaning, in every thing of principa, 
 consequence, makes their differences, when properly considered, 
 appear as nothing. They are but like the inconsiderable variations 
 in expression which different witnesses, though all perfectly unex- 
 ceptionable, employ in relating the same fact. They rather confirm 
 men's faith in scripture, as they show, in the strongest light, thai 
 all the various ways which men of discordant sentiments have de- 
 vised of rendering its words, have made no material alteration, 
 either on the narrative itself, or on the divine instructions contained 
 in it. People are at a loss to discover that the difference among 
 interpreters lies chiefly in this, that one renders the account of 
 things which that book exhibits, more intelligible, more perspicu- 
 ous, or even more affecting than another. These differences are, 
 T acknowledge, of great moment to readers; they are such as may 
 show one version to be irrcatly superior to another in point of use; 
 yet as they are all compatible with justness of representation in 
 every thing essential to the historical and didactic parts of the 
 work, they are so far from affecting the credibility of the whole, that 
 they serve not a little to confirm it." 
 
 To these judicious remarks, extracted from Dr. Campbell's 
 preface to hi? translation, I will add another.— "Against the com- 
 mon translation, in use at present, which was made and authorized 
 in the beginning of the reign of James I. there were precisely the 
 same exceptions taken, founded in the like apprehensions of per- 
 nicious consequences. Whoever will consult the preface to that 
 translation, and read the paragraph which is titled on the margin, 
 T'he Speeches and Reasons both of our Brethren and .Idversaries 
 against this work, will be surprized to find how much they coincide 
 with what has been thrown out, of late, against any new attempt of 
 the kind. It is remarkable that, since the days of Jerome to the 
 present, the same terrible forebodings have alwayo accompanied 
 the undertaking, and vanished on the execution; insomuch that 
 the fatal effects predicted have never afterwards been heard of." 
 
 With regard to the arrangement and execution of this work, we 
 hope it will be found unexceptionable. To fall upon a proper 
 plan of making references to the common version, we found a 
 difficult task. To checker the margin with a column of figures 
 marking every verse in the common version, appeared no way 
 profitable to the reader. It rather perplexes the eye and distracts 
 the attention of the reader, as well as dislocates the sense, and 
 perpetuates wh*t ought soon to be forgotten. But to facilitate his 
 comparing any sentence in this with the common version, we have 
 placed on the top of every page the chapter or chapters that will 
 be found in it; and at some one paragraph, as near to the middle of 
 the page as possible, the number of the verse. These references 
 will always bring him within a few sentences, if not to the one, he is 
 in quest of. His having to read a sentence or two to find any par- 
 ticular one, will be a happy necessity, for which he will always be 
 requited. 
 
 In the four narratives of the life of the Lord Jesus, we have 
 Allowed the sectional divisions of the translator, which in no place 
 
PREFACE. Xlii 
 
 interferes with the sense of any passage. In histories it is easy to 
 make such divisions as do not impair or obscuie the narrative. 
 Besides, all histories, ancient and modern, are so arrsng^d. |> Lt 
 in the Epistles such divisions are net to oe expected; nor are they 
 so compatible with epistolary as historic composition. Some typo- 
 graphical mistakes, and errors in punctuation, both in the London 
 edition of this translation, and in the Boston impression of Doctor 
 Campbell's work, are corrected in this volume; and where the 
 London publishers have departed from the original works of Camp- 
 bell, Macknight, and Doddridge, we have restored their own 
 words. . . 
 
 Instead of crowding- the marg-.n with different translations and 
 critical note?, we have placed them in an appendix, and made 
 references to them at the bottc m of the page. As Dr. Campbell is 
 iustly esteemed the first translator in point of correctness and 
 elegance that ever gave aversion of any part of the Scriptu-es, and 
 as he has translated many passages in the ether book* of the New 
 Testament, we have very generally given his translation in the 
 text and placed those for which they are substituted in the appen- 
 dix. We have sometimes done so with others, but have always 
 ffiven in the appendix or in the text all the translations proposed. 
 So that all that we can be praised or blamed for is this one circum- 
 stance, that we have given the most conspicuous place to that 
 version which appeared to deserve it; but as the reader will have 
 both, we have not judged for him, but left him to judge for 
 
 himself. . ..•••,. . 
 
 If the mere publication or a version ot the inspired writings 
 requires, as we believe it does, the publisher to have no sectarian 
 object in view, we are happy in being .able to appeal to our whole 
 course of public addresses, and to all that we have written on 
 religious subjects, to shew that we have no such object in view. 
 We have disclaimed, and do again disclaim, all affection or partiality 
 for any human system, creed, or formulary under heaven. The 
 whole scope, design, and drift of our labors, is to see christians 
 intelligent, united, and happy. Believing that all sects have gone 
 out of the apostolic way, and that every sect must go out of the 
 way, (for Christianity is, in its nature, hostile to all, and to 'every 
 <?ect) we will not, we cannot, we dare not, do any thing to the 
 erection of a new one, or assisting any one now in existence in its 
 human appendages. As to any predilection or preference to any- 
 one now existing, we have none, farther than they hold the tradi- 
 tions of the apostles. As far as they hold fast these, we hold with 
 them; and where they desert these, we desert them. Besides, we 
 have no aversion to, or umbrage against, any one more than another. 
 We oppose them most, who most oppose, and depart from, the 
 simplicity that is in Christ. 1 do most solemnly declare, that, a^ 
 far as respects my feelings, partialities, reputation, and worldly 
 interest as a man, I would become a Presbyterian, a Methodist, 
 a Quaker, an Universalis?, a Socinian, or any thing else, before the 
 sun would set to-morrow, if the apostolic writings would, in my 
 judgment, authorize me in so doing: and that I would natj-rv* 
 
\iv PMFACB. 
 
 one tum to the moaning of an adverb, preposition, or int< 
 tion, to aid any sectarian cause in the world. "W hether every 1 1 
 may give mc full credit in 10 declaring myself, I know not; but I 
 thought it due to the occasion thus to express the genuine and 
 Cted feelings of my heart. May all who honestly examine 
 , version abundantly partake of the blessings of that Spirit 
 which guided the writers of this volume, and which breathes in 
 every page, "(ilory to God in the highest heaven! peace on earth! 
 Mid good will among men!" 
 
 A. C 
 Jamary 29th, 1826. 
 
I'llEFAfcE TO TBK NA'njJVriVSS OF 
 
 Matthew, Mark, Luke, and John. 
 
 THESE books were designed to be read and understood by 
 persons of the humblest capacity, as well as by those of the mos/: 
 exalted genius. Readers of the most limited education, as well 
 as these of the most liberal attainments, were equally embraced 
 in the views of the writers. If particular attention was paid to 
 any class of readers, it was doubtless to the poor, who have not 
 the means of a refined education. One of the most striking 
 -evidences of the divine mission of the Saviour was, that, to the 
 pooh, his glad tidi?igs -were annowieed. A revelation not adapted 
 to them, forfeited all claims to a divine original. 
 
 In laying' down soii;e general principles or rules for reading 
 intelligibly the following narratives, regard must be had to all sorts 
 of readers; the young as well as the old; the illiterate as well a* 
 the learned; and also some attention must be paid to the difficul- 
 ties that lie in the way of a rational and profitable perusal of them. 
 
 In the first place, then, there is no. opinion or notion which is 
 more prejudicial to an intimate acquaintance with these writings* 
 than that of the Egyptian priests, introduced into the first theolo- 
 gical school at Alexandria, and carried throughout Christendom, 
 viz. "that the words of scripture have a mystical, spiritual, theo- 
 logical, or some other, than a literal meaning; and that the same 
 rules of interpretation are not to be applied to the inspired writings 
 that are applied to human compositions." Than which no opinion 
 ts more absurd, and pernicious. If this notion were correct, all 
 efforts to understand this book must be in vain, until God sends 
 us an interpreter, who can resolve those enigmas and mystic word's 
 of theological import, and give us the plain meaning of what the 
 Apostles and Evangelists wrote. 
 
 The reader will please to consider that when God spake to marij, 
 he adopted the language of men. To the fathers of the Jewish 
 nation he spake in their mother tongue. By his Son he spake; and 
 his Son, by the apostles, spake to all nations in their own languages. 
 When he spake to any nation be uniformly adopted the words of 
 that nation in expressing his will to them. And that he used their 
 words in the commonly received sense, needs no other proof than 
 this; that if he had not done so, instead of enlightening them in the 
 knowledge of his will, he would have deceived and Confounded 
 them. Than which no hypothesis is more impious. For example, 
 were G6d to speak to us in English, and select from our vocabulary 
 the words death, punishment, perpetual, and tricked. "Were he to 
 ttse the last term as \*e use it, and annex to the others a significa- 
 tion different from that we affix to them; such as to mean life by 
 the term death, happiness by the term punishment, and ^limited time 
 by the word perpetual; and without apprising us of such a change 
 in the meaning, say, "Perpetual death shall be the punishment of the 
 •micked," what a deception would he practice upon usj! His words* 
 
 
*Vi 
 
 PRE! ACL. 
 
 in our acceptation, would convey a tremendous thought; but, if 
 his reserved sense, would mean no more than "a limited life shall 
 be the kappmen &/' the nicked." 
 
 Once more on this topic. As no'.hing can be said to be revealed 
 or made known by words which are not perfectly intelligible, so 
 we find the s:icred writers, so conscious of this, that when they used 
 any word wine)) was not familiar to the readers whom they address- 
 ed, they immediately add, -wtich being interpreted, signifes." It 
 then, these writers were accustomed to explain any word not 
 familiar to their readers, does it not undeniably follow that tbey 
 supposed every word or allusion not so explained, sufficiently 
 plain already? And again, would not the same benevolence, and 
 respect to the capacity and understanding of their readers, whiclK 
 induced them to explain some terms of very subordinate impor- 
 tance; such as corban, talitha cwm, Aceldama, Golgotha, Uc. &.c 
 have caused them to explain words of infinitely more importance, 
 such as repentance, faith, hope, love, justify, covenant, baptism, 
 ambassador, Son of God, eternal life, everlas'ing punishment, &c. 
 if they had not supposed such terms sufficiently plain in the com- 
 mon usage, as quite intelligible to all their readers. From these 
 plain facts and arguments, we deduce the following rule or direc- 
 tion to all those who, under the guidance of Heaven, desire to 
 understand these sacred books: — 'You are to understand the vords 
 and sentences in these narratives, and, indeed, in all the apostolic 
 writing*, by the application of all those rides by -which you arrive a4 
 the meaning of any book or writing in the world.' 
 
 Next to a regard to the commonly received sense of the words 
 in these writings, nothing contributes more to the clear and 
 certain understanding of them, than a knowledge of the design of 
 the respective writers of each part of this volume. In one respect 
 they all may be said to have but one design. Taking the ultimate 
 happiness of man as the grand design of all revelation, it must be 
 granted that all the inspired writers had this object in view in all 
 lhat they wrote. It is, however, capable of the clearest proof, 
 and, indeed, it is universally admitted that every writer who has 
 written different parts of this book, had a different design in each 
 separate communication. For in the prosecution of one grand 
 design, there are often a thousand items distinct from each otbei 
 to accomplish, each of which may be the design of one particwlu. 
 effort. Now it requires not a moment's reflection to see that Paul 
 had one design in writing to Timothy, another in writing to Phile- 
 mon, and another in writing to the congregation in Rome. 
 
 It is granted by all critics, that when all grammatical rules fail to 
 settle the meaning of any ambiguous word or sentence, a know! 
 of the design of the writer, or speaker will do it. I'ven when a 
 writer's terms are badly selected or improperly used, a knowledge 
 of his design makes his meaning plain. Daily experience must 
 convince us that we can more easily solve difficulties and correct 
 mistakes in composition, by a knowledge of the design of the 
 writer, than by any other means we possess. Indeed the more 
 weighty and important criticisms upon verbal inaccuracies, ?r^ 
 
PREFACE. XV11 
 
 predicated upon a knowledge of the design of the writer or speaker. 
 If, then, a suitable regard be paid to the design of any speaker or 
 writer, how ambiguous and incorrect soever his words may be, we 
 shall seldom, if ever, fail in understanding him. For example: 
 Little children when they first begin to speak have but few terms 
 at command, and necessarily apply them very inaccurately. Yet 
 their nurses and attendants find little or no difficulty in under- 
 standing them. In regarding what they design to communicate, 
 their language becomes as definite and precise as that of the 
 Grecian or Roman orator. 
 
 To those who inquire how we are always to find out the design 
 of a writer, we would just observe, that his design becomes ap- 
 parent either from an express avowal of it, or from attention to a 
 variety of circumstances connected with his writing, or from both. 
 But this will, in the sequel, become sufficiently plain. Indeed 
 many readers appear to discover the design of a writer much sooner 
 than they do the meaning or propriety of what he says. 
 
 But to bring these general hints to bear upon our subject, we 
 must request the attention of our readers to the design of the 
 narratives of Matthew, Mark, Luke, and John. In this way, we 
 think, we can most profitably introduce them to the acquaintance 
 of the youth who may peruse them. 
 
 Had we no means of ascertaining the design of these four histo- 
 rians, other than mere conjecture, predicated on circumstances, 
 we would rationally conclude that their design in committing to 
 writing their testimony concerning Jesus of Nazareth, was the 
 same as induced them to deliver it verbally; only with this differ- 
 ence, that in writing it they designed to perpetuate in a more 
 permanent form, what must soon be corrupted and forgotten if 
 only spoken and not written. And t!iat the conviction of unbe- 
 lievers, and the confirmation of di. c riples in the truth of one in- 
 comparable fact, was the grand design of their testimony, whether 
 verbal or written. This illustrious fact is, that Jestis the Nazarene 
 is the Son of G<xf, the Saviour of men. But we are not, in this 
 rnstance, dependant on conjecture. We are expressly told by one 
 of the historians that his design in writing was, that through his 
 ■written testimony the reader "might believe that Jesus is the 
 Messiah, the Son of God, and that believing this, he might have 
 life through his name." Another of these sacred historians says, 
 that his design in writing was, that a certain illustrious personage, 
 a christian 'disciple, to whom he inscribed his narrative, "might 
 know the certainty of those things wherein he had been instruct- 
 ed." This narrative was only inscribed to this personage, and 
 through him made public property; and, consequently, was design- 
 ed to produce the same effects in all persons similarly circumstan^ 
 ced, and therefore was as well designed to produce faith where it 
 was not, as to confirm it where it already existed. But, in brief, 
 whatever was the grand design of one of those historians, was the 
 design of them all; for they all were employed to bear testimony 
 for the same person; and in doing this, they were equally guided 
 by one and the same spirit. 
 
 2* 
 
• 
 
 V. iiv.:.f . 'inferences .is in their i 
 
 too, the design of r to explain. Hut was 
 
 not the design ol lie, it was llic design 
 
 no all to prove one fact; I not f the tame id 
 
 . the s:ime ar.cu- 
 
 every way in v bich 
 
 nit m^t'jL . ... r in calling \our 
 
 it on to it. 
 
 As all n-.v ;..:i;ies, and all people their 
 
 own ways of thin] ising themselves; these 
 
 . nstances, lequire a corresponding variety in 
 
 . ■ .-; oken be 
 . ser precisely the 
 same. No.v in v . \\ 
 
 \arv their cam' . | luces, ar.d 
 
 k or write. Tor example; t!, 
 Paul proclaimed the. same gospel at all times and in all places, lie 
 does not akva>s . nor accompanied with 
 
 the &a.r.e evidences, a Thus in publishing 
 
 the same gospel to the I Inliocbitns, 
 
 y all the pj iews, feel- 
 
 ings, and cucuiYialances of US Style, the~ 
 
 tacts, arguments, i.;id evidences, to the capacities, views, ami cir- 
 cumstances of his hearers. While he publishes the same glad 
 tidings to them all, he varies in many respects upon all these 
 -.ccacsons. Thi I tely r.ece?s:.;-; to his success, and is a 
 
 most irrefragable prut.: . : the sincerity and honesty of the man, 
 and greatly adds to the credibility - imort)! Now for the 
 
 same reasons that Paul differs from himself, or varies in his wa) &t 
 speaking the gospel in uw\ em places, he would have observed 
 the same varieties in writing ;t to the some people. For he never 
 spake at random in publishing the glad tidings, and what he spake 
 was as deliberate as what he •wrote. For tin- same reasons, tht-re- 
 lore, had any one of the writers of these fout .histories written 
 them all to the different persons, at the different times, and in the 
 different places where they were at first published, there is every 
 reason to believe that thej would have been as different from eaca 
 other as they are; and making a reasonable allowance for the pecu- 
 liarities of each writer, that tiity would have been the same as they 
 now are. Man) reasons could be oflered for this opinion; hut we 
 shall only submit one proof or argument in favor of it, which is 
 indeed done when one single fact is staled, viz. Luke, in his Acts 
 of the Apostles, ili.ee times j-ives an account of Paul's conversion 
 and special call to the apostleship, and these time differ as much 
 from each other as Matthew, Mark, and John differ in their nai tvtives 
 . nog Jesus of Nazareth. Hut there is just the game reason 
 ..:■ i necessity for, and the s..rr.e propriety in, the varieties which 
 arc found in these four histories, as there was lor Paul to speak the 
 gospel in a different way, with different arguments, iacts, and 
 evidences, in the different places in which he published it. Suppose 
 Matthew Levi to have written a narrative for the Jews iu Jiuiea, 
 
PREFACE. XIX 
 
 one for the conviction of the people at Re me, one for Jews ant! 
 Greeks in Greece, one for the Asiatics in general, at different 
 periods within the lapse of from 20 to 30 years, would it not 
 have been as fitting for him to have been as diverse in his state- 
 ments as Paul was in his preachings in Damascus, Lycaonia, Athens, 
 and Rome? 
 
 It was, for example, of indispensable importance that Matthew 
 Levi, when writing for the Jews in Judea, at the time in which 
 he wrote, should trace the lineage of Jesus of Nazareth up to 
 David and Abraham; but of no consequence for the people of 
 Rome for whom John Mark wrote, that he should do it at the 
 time he published his testimony. This and other differences be- 
 tween Matthew and Mark and the others, is precisely analogous 
 to that between Paul in Damascus and Paul in Athens. In a Jewish 
 synagogue at Damascus the Jewish prophets must be circumstan- 
 tially adduced; but before the Areopagus in the city of Athens, 
 Aretas, a Grecian poet, was better evidence than Isaiah or Daniel — 
 better adapted to the audience and to the design of tie speaker. 
 
 To return to the design of these four testimonies. The immedi- 
 ate design of these writings is to convince men that Jesus of Nazareth 
 is the Messiah, the Son of God; and the ultimate design of them is 
 to put men in possession of life! Matthew's design was, in the first 
 instance, to convince the Jews in Judea — Mark's design was to 
 convince the Grecians; and John's design was to convince the 
 Asiatics in general of this fact; and, if you pleapc, through these, 
 finally all nations. Now as the Saviour did not exhibit all the 
 evidences of his mission in any one town, village, or city, or to any 
 people, it was quite compatiole with his example, and with all 
 circumstances,, that none of his ambassadors should attempt to lay 
 all the evidences before any one people, whether they preached 
 as Paul in all nations, or wrote, as these writers did, for the convic- 
 tion of different nations and people; 
 
 Now to bring all these remarks to bear upon a rational and 
 profitable art of reading these memoirs, we shall, for example, 
 take the testimony of, Matthew Levi; and shew how a knowledge 
 of his design illuminates every page, and contributes to clear and 
 comprehensive views of that religion, in the establishment of which 
 he was an active and honored agent. We shall then suppose that I 
 was possessed of all the facts and documents with which Matthew 
 was furnished, and that I designed to address my countrymen the 
 Jews, in order to convince them that Jesus of Nazareth, who had, 
 at the time of my writing, finished his earthly career, was that 
 Messiah, the Son of God, which God had long and often promised, 
 and they had expected. That I might write with the most effect, I 
 would take into view the circumstances of the Jews at my time of 
 writing. I would place before me their different sects 'and preju- 
 dices, the popular errors and the popular truths of the time; and 
 being fully acquainted with these, 1 would select out of the infor- 
 mation, with which I was furnished such facts and documents as 
 would suit all the circumstances of the case. Being aware that the 
 whole nation expected a prince and deliverer to arise from among 
 
PREFACE. 
 
 them, and from the house of king David, I would conclude 
 unless I could satisfactorily prove- that this Jesus was legitimately 
 descended from Abraham through David, all further attempts to 
 convince my countrymen would he in vain. For this purpose, 
 then, I would apply to the register's office for a copy of the roll of 
 the lineage of the house of David, wt |] attested; and from this trace 
 Jesus to David, and thus prove that, in as far a3 pedigree was con- 
 cerned, this person had the most legitimate claims upon their faith, 
 as being unquestionably from the most public and well attested 
 documents, a descendant of king David. In the next place I would 
 remember, that not only his descent from David, but many circum- 
 stances of his nativity > nd infancy had been pointed out bv the 
 prophets of my nation, and that the people of my time expected 
 these to be fulfilled in the Messiah. I would therefore introduce 
 those circumstances which had been foretold; such as, the character 
 of his mother — the place of his nativity — the slaughter of the 
 infants in Kamah — his flight into Egypt — his being recalled— his 
 being brought up in Nazareth — and the history of that Elijah that 
 was to come before him. Thus 1 would adduce the testimonies of 
 Moses, David, Isaiah, Jeremiah, Hosea, Malachi, as all concurring 
 /n 'urn. 
 
 .Having then introduced him under all these favorable circum- 
 stances, and fairly brought him before my readers, accompanied 
 with every attestation which eilher their own expectations or the 
 sayings of their prophets had made necessary; my next effort 
 would be to furnish such evidences as their expected Elijah pre- 
 sented in his behalf, and such unexpected attestations as his Father 
 from heaven and the Holy Spirit had given at his first public 
 manifestation to Israel. Then I would give a specimen of his own 
 character, deduced from what he said and what he did, that they 
 might judge whether there was any thing in his doctrine or deeds 
 incompatible with his pretensions. In selecting his own declara- 
 tions I would prefer those of the greatest notoriety, such as his 
 public discourses; and of his miracles I would adduee not only 
 those of the most splendid character, but those which were per- 
 formed in the presence of the largest and most respectable assem- 
 blies. 
 
 1 would occasionally, as opportunity served, state the success 
 attendant on his labors, mention the names of his principal follow- 
 ers, and introduce as early as possible to the notice of my readers 
 those prominent characters who afterwards occupied so conspicu- 
 ous a place in the triumphs of his cause. I would sometimes 
 record such incidents in their history as would unfold their true 
 character, and serve to give them credit with the people. We 
 would always introduce the ancient predictions that bore upon 
 him or them, and thus present a chain of evidence addressed to 
 all that is in man, and to the peculiar temper and feelings of my 
 countrymen. For this purpose pains would be taken to shew how 
 he acted in all sorts of company — amongst friends and foes; and 
 still having regard to the prejudices and errors of the times, such 
 occurrences as would have a tendency to correct those mistakes 
 
PREFACE. XXl 
 
 would be minutely detailed. Combining brevity and great com- 
 prehension with simplicity and perspicuity; tracing every promi- 
 nent incident from his birth to his grave, his resurrection and 
 ascension into heaven, we would thus produce such a phalanx of 
 evidence as would leave without excuse every man who had read 
 the ancient oracles, or only heard the comments of the public 
 instructors of the people. 
 
 Such, I say, would be the general outlines of the course which 
 reason would suggest to a person whose design would be to 
 convince a people circumstanced as the Jews were, at the time 
 Matthew published his testimony in Judea. And such, substantially, 
 Is the course that Matthew has adopted, and pursued. 
 
 JSToto as the design of a -writer is his oion guide in the selection and 
 arrangement of his materials, arguments, and evidences, so it is the 
 only infallible guide, -when known, to the interpretation of -what he 
 has -written. A regard to the grand design of the whoie, and the 
 grand design of each item in the narrative, will do more to explain 
 to us the meaning of what is written, than all comments upon the 
 meaning of words, or what is called "the doctrines" of scripture. 
 
 Were we to write at a great distance from Judea, as John did; 
 where the people knew little or nothing of the Jewish prophets, 
 or of the Jewish customs, we would not think of troubling them 
 with a roll of lineage about his pedigree, nor with many quotations 
 from the ancient prophets; except to let them know that he had 
 been the subject of ancient prophecy, and mention afew instances 
 to show that those prophecies had been most exactly fulfilled in 
 him. We would introduce John the harbinger merely as "a man 
 sent from God." If we spoke of the people of Canaan, we would 
 simply call them Jews. If we introduced any Hebrew names, such 
 as Rabbi or Messiah, we would interpret them. If any of the 
 sacred institutions of the Jews' religion, such as the passover, was 
 introduced, we would call it a feast of the Jems. U we referred 
 to any of the usual customs of the Jews, we would explain them, 
 such as the Jewish manner of purifying. If we spoke of places in 
 that country, we would give a geographical description of them, 
 such as Bethany on the Jordan. If we alluded to the sectarian 
 feelings of these people, we would describe to what extent they 
 were carried, by informing our readers that the Je-ws have no inter- 
 course -with the Samaritans. Nay we would adopt the style of the-j 
 east as far as compatible with a lucid statement of facts; and as 
 light was a favorite topic of the Asiatics, we would, under this 
 similitude, introduce to their consideration, Jesus as "the light of the 
 world." In affording them the evidences of the mission of this 
 wonderful personage, knowing that they would argue much from 
 the reception which Jesus met with at home in his own country > 
 we would be particular in narrating the miracles wrought in and 
 near to the metropolis; and the different arguments to which they 
 gave rise: and as they would be more likely to have heard his fame 
 from the people that visited Jerusalem at the great annual festivals 
 *nd convocations, we would more minutely detail what happened. 
 
-Vxn PREPACK. 
 
 on those occasions. Such would be 9ome of the peculiaritres In 
 addressing a people so great strangers to the Jewish history. 
 
 With similar varieties both Luke and Mark are distinguished, 
 bat for the same reasons, and subordinate to the same ends, and 
 are fust as easily understood as those of Matthew and John, when 
 all the preceding considerations are attended to. 
 
 He who sincerely desires to understand these narratives will not 
 only most unfeignedly present his supplications and prayers to him 
 who givettt his Holy Spirit to them that ask him, but he will 
 exercise those faculties ot understanding which God has given 
 him, and to which he has adapted all his communications since 
 man became a transgressor. He will apply the same rules of 
 interpretation to these compositions which he would apply to any 
 other writings of the same aniiquity. He will consider the terms, 
 not otherwise explained by the writers, as conveying the same 
 ideas which they are wont to convey in common acceptation. He 
 will alwajs keep the design of the writer before his mind. And, 
 for this purpose, he will attend to all circumstances requisite to 
 ascertaining his design— Such as the character of the writer him- 
 self, the circumstances of the people whom he addressed, or 
 amongst whom he published his writings; their peculiar prejudi* 
 ces, views, and feelings, at the time of his writing to or for the»; 
 his own most explicit avowals with regard to his motives and 
 intentions in making any communications to them. All these things 
 will be attended to, and the writings examined in the natural order 
 In which they are presented; noting every allusion and incident 
 with the greatest circumspection, whether it regard time, place, 
 or character. But above all, the most prominent object which the 
 writer has in view will be the most prominent in <he consideration 
 of a rational reader of his writings. And when difficulties occurj 
 not to be satisfactorily solved by the mere import of the word?, 
 that meaning which best accords with the design of the whoLe 
 writing, or with the particular passage, will be preferred. 
 
 But, as yet, we have not called the attention of the reader 
 to the ultimate design of these narratives. We have, indeed, 
 noticed that the immediate design of these narratives is to con- 
 vince the reader — that Jesus of Nazareth is the Messiah, the 
 Son of God — and that this object is subordinate to another design. 
 
 Viz. that THE READER MIGHT, THROUGH THIS COXVICTIOX, ESJOV 
 EVERLASTING LIFE. 
 
 Reader! this is the glorious end of these sacred histories. On 
 thp following pages is inscribed the most astonishing narrath e ever 
 read; the sublimest and the simplest story ever told. But this is 
 not all. It is designed to accomplish an object superlatively grand, 
 transcending, — in degrees inexpressible,— the most magnificent 
 scheme that created intelligence ever conceived. To convert a 
 race of polluted, miserable, and dying mortals, into pure, happy, 
 and glorious immortals; to convert the gates of death into the 
 gates of immortality; to make the pathway to rottenness, and 
 corruption a high road to deathless vigor and incorruptible glory , 
 tq make the grave itself the vestibule, the antechamber, to a 
 
pitEFACE. xxiiti 
 
 "house not made with hands, eternal in the heavens;" to make the 
 dying 1 groans of sin-worn nature a prelude to ecstacies unalloyed,, 
 Yes! this is the benevolent and glorious design of these testimonies. 
 13ooks written with such a design, with a design to purify, elevate, 
 and glorify, the debased and degraded children of men; to prepare, 
 furnish, and adorn them for the society of principalities and pow- 
 ers, for the society of their God and King, in a world of perfect 
 bliss, most assuredly comes with a divine character to men. Their 
 claims on the attention and examination of those to whom they are 
 presented, most certainly, are paramount to all others. And the 
 bare hypothesis, to say nothing of the moral certainty, that they 
 came from God with such a design, methinks is quite enough to 
 woo our whole rational nature, to constrain all our moral powers; 
 to test their high pretensions to a character so philanthropic and 
 divine. 
 
 On such a theme who would not wish to be eloquent! But how 
 can we equal in style a subject, which, when but faintly and in 
 prospective viewed, exhausted the sublimest strains of heaven- 
 taught prophets, and of poets, fired with God's own inspiration; 
 whose hallowed lips tasted not the fabled springs of Pagan muses* 
 but the fountain of living waters, springing from eternal love! 
 Yet even these failed to lisp ifes praise. Nay, the brightest seraph 
 that burns in heavenly light, fails in his best effort, and in profound 
 thought, pores upon the marvellous theme. The compassion of 
 the eternal God; the benevolence and philanthropy of the Father 
 of the whole family in heaven and in earth towards us, the fallen 
 children of his love, has transcended the loftiest grasp of the 
 highest intelligence, and has made to falter the most expressive 
 tongue in all the ranks of heavenly powers. In all the rapturous 
 flights of those morning stars of creation, in all the ecstatic accla- 
 mations of these elder sons of God, the theme has not been reached; 
 and though they have tuned their harps a thousand times, and' 
 swelled their voices in full chorus in countless efforts, yet the theme 
 is still unequalled, and, as it were, untouched. Vain then would 
 be the attempt, and fruitless every effort, to express, in corres- 
 ponding terms, a subject so divine. Indeed, we have no language, 
 we have not been taught an alphabet adapted to such themes, 
 "Come then, expressive silence, rvuse it» praiae," 
 
 A. a 
 
HINTS TO READERS, 
 
 IT has often been noticed that the grand bus of the natural 
 *vorld, that the fuid. mental principles of the philosophy of nahire 
 ^re few and simple; that all sciences predicated upon God's works 
 are reducible to a few leading or general Drinciples. The same 
 may be said of the grandest of all systems, of the nobles? or all 
 sciences— God's own system of virtue, and his science of happi- 
 ness. 
 
 All the law and all the prophets Wrr» predicated upon two 
 general principles, according to the reasoning of th*- Author of 
 the christian religion. In the estimation of the same person, the 
 whole christian religion is predicated upon one Jjct. But this fact 
 is of such an astonishing nature fiat it affects both heaven and 
 earth. Its meaning is every thing that regulates, or, it is the very- 
 principle upon which is predicated the moral government of the 
 world. It affects the government of God over all men, ana the 
 cheerful and acceptable allegiance of any part of them. Ir )5 t 
 the moral system and to the moral empire, every thing that the Sun 
 is to the solar system and to the globe which we inhabit. It is the 
 centre around which all pure and gracious affections in human 
 minds revolve; and it is the source of light and life to a benighted 
 and dying world. It attracts to itself every happv eye in i i, e 
 universe, and draws to itself every pious emotion in every human 
 breast. The eyes of all saints, in all lands, are gladdened bv its 
 light; and the hearts of all are cheered and warmed by its vivifying 
 powers. That the christian religion should be based upon such a 
 fact is every way becoming of its author, and exhibits it to the 
 rational mind as every way glorious and divine. 
 
 When one question of fact is answered in the affirmative, the 
 way to happiness is laid open, and all doubts on the nature of true 
 piety and humanity are dissipated. This question is one which the 
 following histories alone can answer. The fact is a historic one, 
 and this question is of the same nature. It is this: Was Jesus the 
 JVazarene the Son and Apostle of God? This question is capable of 
 being converted into various forms, such as, Are the subsequent 
 naVYativestrue? Did Jesus actually and literally arise from the dead 
 after being crucified and interred? Did he ascend into heaven in 
 the presence of his disciples? Is he constituted the Judge of the 
 living and the dead? Or, Was he an impostor and a deceiver of 
 men? It may be proposed in many a form; but it is still a unit, and 
 all comes to this — Is Jesus the J\azarene, the Son of God, the Apostle 
 of the Father, the Saviour of men? When this question is answered 
 in the affirmative, our duty, our salvation, and our happiness are 
 fixed and determined. 
 
HINTS TO HEADERS, XXV 
 
 ' vVihoug-h the subsequent writings of the apostles add un immense 
 w'eight of evidence to that afforded by these Histories, still the 
 fact on which the whole system is built, is exhibited and attested 
 in the following narratives; and from these primarily, if nut exclu 
 siveiy, its truto and certainty must be determined. 
 
 Any hints, therefore, which may arrest the attention of the 
 youthful reader, and direct his inquiries in the fair and impartial 
 examination of these witnesses, appear to us of primary importance* 
 F»r if these histories are not believed and understood, there is no 
 enjoyment of the glad tidings which they announce — Philanthropy 
 cannot exhibit itself to so much advantage on the theatre of tins 
 life, as in calling the attention, and in directing the pursuits of the 
 young and the thoughtless, in the acquisition of what may be 
 emphatically called the true knowledge. 
 
 In addition to the remarks on this subject, found in our preface 
 to the four following narratives, we will subjoin a few important 
 facts, derived from various sources, which we cannot at this time 
 enumerate. These are designed to aid the youth who are desirous 
 of understanding the following testimonies in their minute and 
 diligent researches in these mines of salvation. 
 
 I. A"ot one of these four historians wrote -with any design of im- 
 proving upon the others, of detailing the things omitted by them, or 
 tf supplying any defects -which he observed in their statements. 
 
 From this fact it would follow that none of these writers had 
 any concern or thought when writing, how *his testimony would 
 correspond with, or how it might be viewed as an improvement 
 upon, any other one. We know that this fact is not generally 
 noticed, and that many "Harmonies" and "Sketches of the Life 
 of Jesus," taken from these narratives, are predicated upon the 
 supposition that each subsequent history was written with some 
 design to supply the defects of the preceding. But amongst the 
 arguments which support the above fact, one is chief; and, in our 
 judgment, alone sufficient to make it manifest to alL Fur exam- 
 ple; let it be supposed that Luke or John wrote with a design to 
 supply certain omissions in Matthew, to make some improvement 
 upon his testimony; how will such a supposition affect the charac- 
 ter of Mitthew as an Apostle, or the Spirit by which he wrote? 
 The Evangelists, Mark and Luke, on tiiis hypothesis, appear as 
 correctors or improvers upon an Aposde!! But John avows his 
 own design in writing, and this settles the point witn regard to 
 kim. Nor can it be inferred from Luke's own preface, that he 
 had ever seen the writings of Matthew or Mark. Ke speaks of 
 many attempts that had been made to write these memoirs, but 
 there is not the least ground to imagine that he ever alludes to any 
 of those we now have. 
 
 The above fact is of much importance on many accounts; but 
 we must leave it unaccompanied with any illustration or application 
 to the use and appropriation of the reader. 
 
 II. J\ ot one of these historians relates all that he knew of Jesus, 
 nor do the{j all relate as mucli as any one of them could have rttaicd 
 concerning him. In proof of this, see John, chapter xxi. Tim was. 
 
 3 
 
xxvi - MS 1*8 i o ;,i IDE 
 
 not their object. They do indeed Rive ■ fair spec 
 doctrine tnd of the evidence end authority which uccompan 
 
 in order to explain smut- f..cts which are partially related lr 
 onfc, ni'U-. fully bv another, differently by a third, and not at ill 
 by some ol them; it will be necessary to remember that th 
 omit some things to which some of them refer, and that allusions 
 ;:tv found in one to facts which he omits t.-> record, bot which arc 
 found in another. (As before said, it cannot he proved that any 
 one of them had ie< n the testimony of any other at the tin 
 wrote his own.) An instance or two must suffice. Three of the 
 historians mention that Chorazin is addressed by the Saviour as 
 having been the theatre on which many and stupendous miracles 
 were wrought; such as would have converted Tyre and Sidon; 
 and yet not one of the four witnesses so much as says that Jesus 
 was ever there, much less exhibits one of these miracles. Again 
 we find allusions to a form of prayer which John taughl his di.-xi- 
 X>!es; _\el none of these writers record it. None of them tells ns 
 ihat John the Immerser'a father was sirnck deaf as well as dumb} 
 and yet the fact is alluded to and gathered from these WOrds- 
 "They made signs to /acharias how he would have his son 
 named." 
 
 In other parts of the New Testament ceitain facts and occur- 
 rences in the life of .Tesus are related and alluded to, which are 
 not found in any of these narratives. Such as his being seen of 
 live hundred brethren at one time, assembled after his resurrec- 
 tion; his discourses concerning his reign previous to his ascension, 
 and even one saying of his is quoted by Paul, which, with the 
 circumstances that gave rise to it, is omitted by them all, vi/. 
 •\!i is mare blessed to give than to receive." 
 
 Uut some things aie alluded to by one which happen to he 
 recorded by another. For example; John tells us that the disci- 
 ple that was known to the High Priest's family went into the 
 palace with Jesus, hut he never tells us that Jesus WtJ carried to 
 Caiaphas. This the others record. J.uke tells us that the women 
 who first visited the empty sepulchre '[found the stone relied avray;" 
 hut never tells us that the stone was sealed, or fixed at the entrance 
 of the sepulchre. 
 
 This fact not only teaches us that the writers willingly omitted 
 to record many things which they knew as well as those which 
 *hey have narrated, becau c e unnecessary to the completion of their 
 design, but that apparent incongruities in their narratives vvght be 
 ■ nsily reconciled by a knowledge of those things which either some, 
 or ail of them, found no occasion to record. This second fact 
 exhibits the weakness oi' those puny critics who reject the testi- 
 mony of these witnesses because they did not record every thing 
 which they knew, or in a way that suits their peculiar notions of 
 what is biting; and it also shews us how little sense there is in all 
 that talk about "contradictions and incongruities," and the attempts 
 made to "reconcile" them, which w'e so often hear. 
 
 lfl These historians Jo not always aim at giving the precise werds 
 -f those thru quote, not even of the Saviour himself, but only the full 
 
HINTS TO READERS. XXVU 
 
 and precise sense of what was uttered or written. This applies, to 
 their quotations from the Jewish prophets, the words of angels, 
 and even of the Father himself. 
 
 It is true that where they aim at giving' the words of the Saviour, 
 they do, in some respects, vary from one another. In this way, 
 however: The Saviour's mother tongue was the Syro-Chaldaic, 
 then spoken in Judea. In translating his words into Greek they 
 sometimes differ from one another as other translators differ in 
 selecting words which equally convey the same sense. And in 
 writing to different people they would naturally select such words 
 as would mist correctly communicate to their understanding the 
 sense of his expressions. But as was said, they do not always aim 
 at giving the precise words. For example; the testimony which 
 the Father gave to Jesus at his immersion is differently given by 
 Matthew, Mark, and Luke: — "This is my beloved Son in whom I 
 delight." "Thou art my beloved Son in whom I delight." "Thou 
 art my beloved Son; in thee I delight.*' In words these attesta- 
 tions differ; but as respects the testimony in favor of Jesus, or as 
 respects the sense, they are the same. But these writers do not, in 
 this instance, differ more from one another, than one of them might 
 Jiffer from himself. The heavenly messenger says to Cornelius, 
 "Thy prayers and thine alms are come up for a memorial Before God." 
 Yet Peter in quoting these words, says, "Thy prayer is heard, and 
 thine alms are had in remembrance in the sight of God." Many such 
 instances may be found in these narratives, which, instead of de- 
 tracting from, greatly add to, the credibility of the whole. But 
 the use and application of these facts is beyond our limits, and left 
 :o the judicious reader. 
 
 IV. The Saviour often delivered the same maxims, parables, and 
 discourses, during his public labors, and many of his miracles were 
 accompanied with many of the same circumstances t though exhibited 
 ; n times and places far remote. 
 
 A very superficial observer must see this. In the commission 
 which Jesus gave both to the twelve and tbe seventy whom he 
 employed during his lifetime, he authorizes and commands them 
 to announce the same truths, to publish the same facts in every 
 village and city, and to perform the same classes of miraculous 
 cures for a confirmation of the truths they declared. And indeed 
 it would be difficult to conceive how any public teacher, daily 
 employed in communicating instructions on a few glorious topics, 
 could avoid delivering the same discourses, answering the same 
 questions, and exhibiting the same evidences in unfolding the same 
 kingdom, and in enforcing the same reformation on all persons, as 
 did the Saviour, and avoid repeating many of the same things. 
 This fact will solve some difficulties which have appeared to 
 some individuals respecting fragments of the "Sermon on the 
 Mount" and other discourses found in the different narratives and 
 in different places of the same narrative; as well as some othe; 
 imaginary difficulties of another kind. 
 
 V. A fifth fact of some consequence, is, that the order of narra- 
 tion in these histories is similar to the Jewish and other ancient 
 
XXVA1 II1N is TO READERS. 
 
 Sjftories, and is not conducted according to the modern plan Of 
 \tstoric writings,- consequently not so lucid to us, who are accus- 
 tomed to a greater degree of precision in affixing dates to events 
 ind transactional as also in describing the theatres on which they 
 happen, as histories conducted en our own plan. 
 
 We art- liable to err in supposing that events following each 
 other in close succession in the thread of narration, as immedi- 
 ately followed each other in time and place, in actual occurrence. 
 But often events which appear to be immediately connected in the 
 narrative, happened at timts and places considerably remote. 
 One would think on reading the close of Luke's testimony, that 
 Jesus ascended to heaven the same evening on which he arose 
 from the grave, but the same historian tells us elsewheie that he 
 did not ascend till nearly six weeks afterwards. We shall leave 
 these facts with the reader, and conclude with a few remarks on 
 the whole plan of these historians. 
 
 Their plan and its execution are alike simple, beautiful, and 
 supernatural. Viewing their narratives as a whole, and taking 
 them together, they furnish a combination of evidence, sublime 
 and majestic as the heavens, and as irrefragable as that which 
 assigns to the Almighty the mechanism of the universe. The 
 -shafts of conceited sceptics aimed at these impregnable bulwarks 
 of our faith fall harmless at their own feet, as the schoolboy's 
 arrows aimed at the extinguishment of the sun. 
 
 With what skill, simplicity, and beauty, is the nativity of this 
 long expected child introduced. His birth appears, for a time, 
 to engross the undivided attention of all the pure and high intelli- 
 gences in heaven and earth. God's heavenly messengers are ever 
 on the wing with some important errand relative to the care, safety, 
 and management of this well beloved Son. The eastern magi and 
 the shepherds of Bethlehem, alike admonished from the skies, are 
 found hasting to the cottage, alike importunate in their inquiries, 
 and equally devout in presenting their acknowledgments at the 
 feet of this wonderful stranger. Both Herod and his noble9 are 
 troubled at the tidings of his birth, and alike apprehensive of a 
 revolution in Judea fatal to their ambitious expectations. The 
 wakeful thoughts and the night visions of those honored females, 
 the relatives and acquaintances of the favorite Virgin, are all en- 
 grossed in scenes in which this highborn infant is exhibited as full 
 of grace and truth. The prophets and prophetesses in Jerusalem 
 and Judea, in all their interviews, think and speak of nothing else. 
 Some oracle concerning him, or some expression of his infant 
 lips, are the only subjects which fill their hearts, to the exclusion 
 of all and every thing bes : des. 
 
 Thus they introduce him. Through all the meanderings of the 
 seed of Abraham for forty-two generations, they trace his ances 
 try, to the exact accomplishment of every syllable announced to 
 the father of the faithful, or repeated to any of his illustrious de- 
 scendants. Next they present the last of Israel's prophets who 
 came to consummate the Jewish line, as so rr.uch engrossed in 
 Dreparing his way as to neglect ordinary attention to feed and 
 
HINTS TO HEADERS. XXlX 
 
 raiment, the chief concern of almost all the human race. Then 
 they open the heaven of all the ancient prophets and pour upon 
 his head a continued stream of prophetic light, illuminating" by 
 its reflection every step of his journey from the cradle to the 
 cross — (rom the manger to the sepulchre of a rich nobleman, a 
 senator of the commonwealth of Israel. 
 
 But here they do not stop. They narrate other attestations 
 given of him still more illustrious. While John the Immerser, 
 the favor of God to Israel, is loudly proclaiming to the inhabi- 
 tants of Judea and Jerusalem Jesus, the Lamb of God, taking 
 away the sin of the world, and putting an end to sin-ofTerings;— 
 soon as Jesus emerges from the Jordan, soon as he is born of 
 w;>ter, the voice of his Father is heard. He bows the heavens. 
 He declares aloud from the excellent glory, "This is my beloved 
 S071 in -whom I delight/" and to identify the person of whom he 
 thus spake, the Spirit of God, as a dove cowers down, descends 
 upon his head, and there abides until it disappears in him. 
 
 Having thus introduced him with these high recommendations, 
 with these credentials from earth and heaven, his own deeds are 
 permitted to speak for him. All nature then feels and owns him 
 universal Lord. His hand is never stretched out but his benign 
 and beneficent power is displayed and felt. His lips are ever 
 teeming with grace and truth. Not only does the race of living 
 men amongst whom he is reckoned feel and attest his omnipotence; 
 not only does the air, the earth, and the sea, lay their respective 
 tributes at his feet; but even the dead, and the spirits of the dead, 
 of times past and present, both good and evil, come and own him 
 as the Lord of all. Strange assemblage of evidence! Unparalleled 
 concurrence of things human and divine — of things animate and 
 inanimate — of things above and things beneath — of all ranks and 
 orders of intelligences, both good and evil, of the whole universe, 
 in confirmation of his pretensions!! Nothing like this was ever 
 seen or thought of before. The only occurrence the least analo- 
 gous to it, and that will not bear a comparison with it, which the 
 annals of the world exhibited, was the universal assemblage of the 
 inhabitants of earth and air to Noah when entering the ark. 
 Moved by Heaven, they forgat all their antipathies and their 
 discords, and all concurred in avouching Noah as their saviour 
 and the founder of a new world. This is but a feeble type, 
 yet it is the only one all history affords of this universal suffrage 
 in acknowledging Jesus of Nazareth as God's own Son and our 
 only Saviour. 
 
 These sacred historians, then, had no model which they could 
 imitate— no lesson nor instructions in their plan from all that had 
 gone before them. Moses himself failed to instruct them. No 
 age, no history, no people set them an example. Their success 
 in this cannot be attributed to any other cause than to the super- 
 natural qualifications which they possessed, than to the all-creative 
 energies of that Spirit which brought all things to their remem- 
 brance, and to that unparalleled character which is the subject of 
 their mempirs. 
 
\\K HINTS i M&AUERS. 
 
 lunching their OWll character, too, it may be- observed lliut Uu . 
 exhibit themselves to be the most artless, the least accomplished, 
 :i (i the most faithful historians that ever wrote.' They are the 
 least indebted to human accomplishments of all writers whose 
 works survived one century; and yet they have excelled all othen 
 in all the essential attributes of a historian. Their honesty and 
 fidelity constitute the most prominent trait which arrests the 
 reader's attention, whether he thinks of them as men or as 
 biographers. They seem always so completely absent to them- 
 selves and each other; so regardless of their own reputation; so 
 entirely absorbed in their Master's praise, that they tell their own 
 faults, and blab out each other's weaknesses, without ever seem- 
 ing- to think or to care what opinion the reader would form of 
 them or of any thing they record. The} - seem to have no feelings 
 in common with other writers. They are so full of facts, so 
 enamored with the words and deeds of their Master, that to record 
 these was all they aimed at, was al! they deemed necessary. To 
 conclude in the words of Dr. Micknight: "Through the whole of 
 their histories they hare not pronounced one encomium upon 
 Jesus or upon any of his friends nor thrown out one reflection 
 upon any of his enemies, although much of both kinds might have 
 been, and no doubt would have been done by them, had they been 
 governed either by a spirit of imposture or enthusiasm. Christ's 
 life is not praised by them, his death is not lamented, bis friends 
 are not commended, his enemies are not reproached; but every 
 ^hing is told naked and unadorned, just as it happened, and all 
 who read are left to judge and make reflections for themselves— 
 so deeply are they impressed with the dignity and importance ut 
 *hr*;r subject." 
 
INTRODUCTION 
 
 TO THE 
 
 ACTS OF THE APOSTLES 
 
 THIS book has been son.etimes titled "The Gospel cf the I/olr 
 Spirit" because it is the only book which gives us an account of 
 his descent and splendid operations in the confirmation of the 
 mission of the Apostles. It has also been styled "The Gospel of 
 the Gentiles" because it is the only source of information on their 
 catling and fellowship with the Jews, in the blessings of the reign 
 of Messiah the Great King. In most of the Greek copies cf the 
 New Testament it is called 'The Acts or Transactions of the 
 Apostles" because it exhibits their labors in planting Christianity 
 in the world. This name, however, does net fully comport with 
 the contents of the book. It is not the Acts of the Apostles, but 
 Acts of Apostles; because only a few transactions of a few of the 
 Apostles are mentioned in it. By Chrysostom, one of the Greek 
 Fathers, it is named, u The Bock } the Demonstration of the Resur- 
 rection." 
 
 It does not appear that Luke designed to write what might be 
 called an ecclesiastical history of his own times, nor an account of 
 the labors of all the Apostles, nor even of all the labors of any 
 one of them, during the time embraced in his narrative. If he 
 had designed su:h a thing, he fell far short of it: for of all the 
 Apostles he says but little, except Peter and Paul; and even of 
 the last mentioned, though more minute in his history, he narrates 
 comparatively but very little. Though more particular in detail- 
 ing his journeys by land, and voyages by sea, than those of any 
 other person, he omits several of his sea voyages, and is altogether 
 silent on the incidents of his journey into Arabia. Nor does he 
 appear to have designed to write a history of the foundation of 
 congregations and christian communities in the different countries 
 of the world in which they were formed during the thirty years em- 
 braced in his history: for he says nothing of the foundation of the 
 first christian community in the city of Rome, in Babylon, in 
 Egypt, and in many other places of note alluded to in the Epistles, 
 Nor can it be gathered from his narrative that he intended merely 
 to relate such things as he was an eye-witness of, or a party con- 
 cerned in; for he is not full in recording even these, and tells of 
 many other things of which he was not an eye-witness. What 
 then was his design? 
 
 There are two things on whie?h he frxes the attention of hrs 
 reader with more than ordinary care. The frst of these is the 
 opening of the reign of Heaven amongst the Jews on Pentecost, 
 and the wonderful displays of heavenly influences attendant on 
 that glorious event. He narrates no more of the history of the 
 
CXXll IN i IH ) 1)1 I I Mi S 
 
 first coi n in Jerusalem than is nccessaiy to give a c 
 
 view of the commencement of Messiah's reign over the i 
 
 . Lints ot Abraham. This occupies the one-fourth of hi.- 
 narrativc. 
 
 While he follows the order of the commission, beginning at 
 Jerusalem, proceeding to Samaria, and thence to the uttermost 
 parts of the earth, in giving' a brief account of the establishment 
 of Christianity; the second object which seems pre-eminently to 
 engross his attention, is the commencement of the reign of Messiah 
 over the Gentiles. Hence we find the calling of the Gentiles, and 
 all the events connected therewith, more fully and circumstantially 
 related than any thing else. Of the occurrences in Jerusalem at 
 the time of the meeting of the Apostles, and of the labors of 
 Paul in all his journeys, those things are particularly told which 
 concerned this event. These considerations suggest to us that, 
 while Luke designed to give a brief account of how the Apostles 
 executed their commission in general, in Judca, and Samaria; his 
 grand design in writing was to establish in the minds of ail chris- 
 tians of that age, with a reference also to future times, the just 
 claims and inalienable rghts of the Gentiles to be considered and 
 treated as God's people; to become members of the christian 
 communities, on the same footing with the Jews. Doubtless this 
 was his grand or chief design in writing this history. The plan 
 he pursued was not to settle the controversy by argument, as Paul 
 does in some of his epistles; but by recording what God had done 
 for this people; by simply shewing that he had done every thing 
 for them which he had done for the Jews, and had made no differ- 
 ence between Jews and Gen'iles under the reign of his Son. 
 
 Admitting this to have been his chief design in writing his 
 narrative, how suitably does it account for his minuteness in de- 
 scribing the conversion of Saul and his call to preach to the 
 Gentiles; the story of Cornelius and Peter; the debates at Jerusa- 
 lem; the separating Paul and Barnabas to their mission; the decrees 
 cf the apostles and elders; together with his frequent accounts of 
 Paul's speeches to, and interviews with, the Gentiles, and the 
 s ucess attendant on the labors of Paul and Barnabas amongst 
 them. This view of his design in writing this book also accounts 
 for his having omitted to inform us of the travels and labors of the 
 other Apostles, and of the congregations which they planted in 
 different ph-ces, with rrany other things which could not be ac- 
 counted for, upon the supposition of his intending to write a 
 history of the acts of the Apostles, during the period from the 
 ascension of the Messiah till Paul arrives a prisoner at Rome. 
 
 It is nevertheless true, that in accomplishing his design he is 
 obliged to give us a very general and comprehensive view of the 
 introduction of Christianity throughout the whole world. So that 
 still his history is, in a cSrtain sense, an ecclesiastic one, the oldest 
 and most authentic in the world. As the four preceding histories 
 constitute rather memoirs than biography, so this is rather mere 
 sketches of what happened during the labors of the Apostles, than 
 a history of the transactions of any one of them. 
 
INTRODUCTION. XXXlll 
 
 Uf the New Testament historians Luke is the most eminent. He 
 gives us one continued history from the commencement of the 
 christian era down to A. D. 63 or 64. He records in his testimony 
 concerning Jesus, and in his Acts of Apostles, all the grand and 
 important events and transactions connected with the establish- 
 ment of the christian religion in Asia, Africa, and Europe. This 
 bock is the grand link which connects the previous histories with 
 the Apostolic Epistles, and constitutes a key to the right interpre- 
 tation of them; without which they would have been, in a great 
 measure, unintelligible. An accurate acquaintance with the history 
 of the people which composed most of the congregations to which 
 the Apostles addressed letters, with the time and circumstances 
 of their conversion, and with their customs and questions found 
 in this book, greatly facilitates our proficiency in the knowledge 
 of those letters which explain the meaning and bearings of that 
 one glorious fact on which the christian superstructure is reared. 
 
 From it alone we learn by what means that great moral and 
 religious revolution was accomplished in the world, which eventu* 
 ated in the destruction of polytheism and idolatry in the best 
 portions of the world; which desolated so many Pagan temples 
 and caused millions of altars to moulder down to dust; notwith- 
 standing the wisdom and learning of philosophers, the sword of 
 the civil magistrate, and the superstition of the common people., 
 were allied in maintaining them, and in suppressing this "wicked 
 and odious heresy," as the Romans called it. 
 
 From it we also learn what true Christianity is, and how far the 
 modern exhibitions of it have degenerated from the ancient and 
 Apostolic order of things; we discover what was the spirit and 
 temper of the first christians, and the character and design of 
 their religious meetings In a word, as Dr. Adam Clarke observes^ 
 "In the book of the Acts we see how the church of Christ was 
 •'formed and settled. The Apostles simply proclaim the truth of 
 "God relative to the passion, death, resurrection, and ascension 
 "of Christ; and God accompanies their testimony with the demon- 
 "stration of the Spirit. What was the consequence? Thousands 
 "acknowledge the truth, embrace Christianity, and openly profess 
 "it at the most imminent risk of their lives. The change is net a 
 "change of merely one religious sentiment or mode of worship 
 "for another; but a change of tempers, passions, prospects, and 
 'moral conduct. All before was earthly, or animal, or devilish; or 
 "all these together: but now all is holy, spiritual, and divine — the 
 'heavenly influence becomes extended, and nations are born unto 
 "God. And how was all this brought about? Not by might nor 
 "power: not by the sword, nor by secular authority; not through 
 "worldly motives and prospects; not by pious frauds or cunning 
 "craftiness; not by the force of persuasive eloquence: in a word, 
 "by nothing but the sole influence of truth itself, attested to the 
 "heart by the power of the Holy Spirit. "Wherever religious 
 "frauds and secular influence have been used to found or support 
 "a church, professing itself to be christian, there, we may rest 
 "assured, is the fullest evidence th&t that church is wholly anth" 
 
XXXI \ INTRODUCTION. 
 
 "christian: and where such a church, possessing- neculav p 
 "has endeavored to support itself by persecution, and persecution 
 ••unto privation of goods, of liberty, and of Ufe, it not only shews 
 "itself to be anti-christian, but also diabolic. The religion of Christ 
 "stands in no need either of human cunning or power. It is the 
 "religion of God, and is to be propagated by hi:, power: this the 
 "hook of the Acts fully shews; and in it we find the true model, 
 "after which every church should he builded. As far as any 
 "church can shew that it has followed this model, so far it is holy 
 "and apostolic. And when all churches or congregations of people, 
 "professing Christianity, shall be founded and regulated according 
 "to the doctrine and discipline laid down in the book of the Acts ot 
 "the Apostles, then the aggregate body may be just! railed u Tht 
 "Holy, apostolic, and Catholic Church." 
 
 "Yc difV'rent sects, who all declare, 
 
 "Lo! Cumex is here, and Chiust is there, 
 
 "Your stronger proofs divinely give, 
 'And them me -where the christians u- 
 
PBEFACE TO THE EPISTLES. 
 
 EPISTOLARY communications are not so easily understood as 
 historic writings. The historian writes upon ihe hypothesis that 
 his reader is ignorant of the facts and information which he com- 
 municates, and therefore explains himself as he proceeds. The 
 letter-writer proceeds upon the hypothesis that the person or 
 community addressed is already in possession of such information 
 as will explain the things to which he only alludes or simply 
 mentions This is more especially the fact when the writer of a 
 letter addresses a people with whom he is personally acquainted, 
 amongst whom he has been, or with whom he has already con- 
 versed upon most of the subjects on which he writes. A letter to 
 persons who have heard the writer before, who know his peculiarity, 
 and, above all, who are perfectly acquainted with their own cir- 
 cumstances, questions, debates, difficulties, conduct, &c. may be 
 every way plain, and of easy apprehension to them, when it may 
 be very difficult, and in some places unintelligible, to persons 
 altogether strangers to these things. It is a saying to which little 
 exception can be made, that every man best understands the letters 
 addressed to himself. It is true, if another person were made 
 minutely acquainted with all the business from first to last, with 
 all the peculiarities of the writer, and circumstances of the per- 
 sons addressed, and with all the items of correspondence, he might 
 as fully and as clearly understand the letter, as those to whom it 
 was addressed. 
 
 There is no doubt but that the apostolic letters were plain and 
 of easy apprehension, as respected the style and sentiment, to the 
 persons who first received them, though some of the things con- 
 tained in them might be difficult to be comprehended or fully 
 understood even by them. The difficulties that lie in our way of 
 perfectly understanding them, though much greater than those in 
 the way of the persons to whom they were first sent, are not at all 
 insurmountable. The golden key of interpretation is very similar 
 to the golden rule of morality. To ascertain what we ought to 
 do to others, on moral principle, we must place ourselves in their 
 circumstances; and to ascertain the meaning of the apostolic 
 epistles, we must place ourselves in the circumstances of the 
 persons to whom they were written. So far a resemblance exists 
 between the golden key and the golden rule! But to develope 
 this principle and to exhibit its practical use, we shall lay before 
 the reader a few considerations which will embrace the chief 
 difficulties in our way, and the best means of surmounting them. 
 What we advance on this subject may be considered as an answer 
 to the question, Ho-m shall vjeplo.ee ourselves in the circumstances o'< 
 the persons addressed? 
 
XAXV1 PUFF ACE. 
 
 In the first place, then, -we fere to remember that thee? Uiten 
 written nearly eighteen centuries ago. This fact has much meaning 
 
 in it. For it follows from it, that, excepting the prophetic part of 
 those writings, not I word or sentence in them can be explained 
 or understood by all that has happened in the world for eighteen 
 hundred years. We might as well expect to find the meaning of 
 Cicero's orations, or Horace's epistles, from reading the debates 
 of the British parliament or of the American congress of last }ear, 
 as to expect to find the meaning of these epistles from the debates 
 and decisions of the council of Nice, or of Tre«i,or of Westminster; 
 from the ecclesiastic history, the moral philosophy, or the scholastic 
 divinity of any age since John the Apostle breathed his last. 
 
 From the above fact it follows that the most accurate acquaint- 
 ance with all those questions of the different sects, with all their 
 creeds and controversies which have engrossed so much of the 
 public attention, if it does not impede, most certainly does not 
 facilitate, our progress in the knowledge of the apostolic epistles. 
 As the Apostles did not write with any of our questions before 
 their minds, or with a reference to any of our systems, it is pre- 
 sumptuous in the extreme to apply what they have said on other 
 questions to those which have originated since. And as they did 
 not write with any design of making out a system of doctrine, it is 
 preposterous to attempt to make out a system for them, and oblige 
 them to approve it. 
 
 In the second place, as the apostles wrote these letters with a 
 reference to their own times, to the character and circumstances 
 of the people with whom they were conversant, a knowledge of 
 the character and circumstances of those people is of essential 
 importance in order to understand the letters addressed to them. 
 
 By the character of the people, we mean not only their character 
 at the time the letter was written, but also their previous character, 
 what sort of persons they were before their conversion, as re- 
 spected religion and morality; what their peculiar views and 
 prejudices, and what their attainments in the learning and science 
 of their age and country. By the circumstances of the people, we 
 mean not merely their political and commercial standing, but as 
 regards unity of views and co-operation; whether they were living 
 in peace and harmony among themselves; whether they were per- 
 secuted by those of different sentiments, or whether they were 
 enjoying tranquility unmolested from those without. 
 
 In the third place, a knowledge of the Character and circum- 
 stances of the writer of an epistle is of essential importance in 
 understanding it. His character as respects style and method; 
 what his peculiar art of reasoning and modes of expression; what 
 relation he bears to the persons addressed; whether personally 
 acquainted with them, or by report; whether their father or 
 brother in the faith; whether his letter is the first or second to 
 them, or one of a series not extant; whether it was solicited on 
 their part, an answer to one from them, or written of his own 
 accord; whether he addresses them alone, or others in conjunction 
 
PKEFACL. XXXVli 
 
 v. nil them, and whether he writes in his own name op associated 
 with others, and what their character and standing. 
 
 In the next place, great attention must be paid to his design in 
 writing 1 to them at that time. It must be ascertained whether he 
 writes with a reference to their whole circumstances, or to some 
 one more urgent consideration; whether that considerat o i w?.s 
 one that respected themselves merely, or others equally with 
 them; whether he aimed at the full accomplishment of his "design 
 in one letter, or in others; or whether he reserved some things te 
 a special interview, or to some persons soon to visit them. 
 
 In the fifth place, the reader must recollect that no one sentence 
 in the argumentative part of a letter is to be explained as a propo- 
 sition, theorem, proverb, or maxim, detached from the drift and 
 scope of the passage. Indeed, neither words nor sentences in any 
 argumentative composition have any meaning but what the scope,, 
 connexion, and design of the writer give them. Inattention to 
 this most obvious fact has beclouded the apostolic epistles, has 
 introduced more errors into the views, and unmeaning ceremonies 
 into the practice, of professing christians, than any other cause in 
 the world. To this the cutting up the sacred text into morsels, 
 cailed verses, has greatly contributed. Many passages, otherwise 
 plain and forcible, have been weakened and obscured by this absurd 
 Interference. 
 
 The difficulties in the way of our understanding these epistle? 
 may be easily gathered from the preceding items. We must place 
 ourselves in Judea, in Rome, or in Corinth, and not in these places 
 in the present day; but we must live in them nearly two thousand 
 years before we lived at all. We must mingle with the Jews in 
 their temple and synagogues. We must visit the temples and the 
 altars cf the Pagan Gentiles W r e must coRverse with Epicurean 
 and Stoic philosophers — with Pharisees and Sadducees — with 
 priests and people, that died centuries before we were born. 
 We must place before us manuscript copies of these epistles. 
 written without a break, a chapter, or a verse. We must remem- 
 ber what the writers spaketo the people before they wrote to them. 
 We must not only attend to what they said and wrote, but to what 
 they did. And we must always bear in mind the numerous and 
 diversified enemies, in authority and out of it, with whom they . 
 had to conflict. Now all these are apparently great difficulties, 
 and, at first view, would seem to put the golden key of interpreta- 
 tion out of the reach of all. 
 
 They are not, however, insurmountable. In reading any epistle, 
 on any subject, written by any person, we are accustomed to attend 
 to all these things, in substance, if not in form. Indeed, these are 
 but the dictates of common sense, regarded by every person in 
 the common occurrences of every day. Who is there that reads a 
 letter from any correspondent without placing before his mind the 
 character, views, and all the circumstances of the writer? Who is 
 it that reads a letter addressed to himself or any ctber person, t'lat 
 does not attend to his own circumstances or those of the person, 
 addressed, with a reference to the items of correspondence? Doe? 
 
 4 
 
LV1J1 PUEFACE. 
 
 lie not regard Uic date, the place, the occasion, and thi 
 lesign of t^ic communication/ Does he divide the letter into 
 chapters and verses, and make ever} period of Semicolon in it a 
 proverb, like one of Solomon's] a iheon :;., like one of Euclid's; 
 
 >.m, like one of Newton'.. 5 Dois Ik- not rather lead t!ie 
 
 of it together ami view every sentence in it in the light of 
 the u hole, and wi ih a reference to the main design? Most certainly 
 
 lie docs. All that is contended for in lht.se remarks, is, that the 
 <ame common sense should be applied to the apostolic epistles 
 which v. c apply t<i all other epistolary con munications. 
 We have said that the above mentidned difficulties ate not in- 
 
 , 1: uiouniabh ; and 111 proof that they are not, and ibat ire may 
 
 m the circumstances of those addressed in the 
 
 B, with more case than at first sight appeals, we would call 
 
 ader's attention to the documents who h the New Testament 
 
 bhes, to aid us in an effort of so n.uch importance. 
 
 In the first place, then, the historical and episl (dan but ks of the 
 New Covenant afford us the necessary documents to place ourselves 
 u» the circumstances of the persons addressed, in all those points 
 essental to an accurate apprehension of what is written to them. 
 it presupposes that the leader is in possession of the ;ncient 
 oraeles; or that he has, or may have, the information contained in 
 them. As much is recorded of the peculiar character and views 
 >f the Jews and Gentiles in the apostolic age, of the :ects and 
 parties of both people, as is necessary to understand the allusions 
 co (hem in these writings; and in proportion to the important 
 he irings that any historic facts have upon the apostolic epistles, is 
 the amount of information afforded. For example; there is no 
 ,.is otic fact which explains so much of Paul's epistles as the oppo- 
 sition which the Jewish brethren made to the rtcepttod of the 
 tie;, tile converts into the Christian congregations on the same foot- 
 ing with themselves; aj.d there is no historic fact in the history of 
 the lives and labors OT the apostles, so frequently and fully pre- 
 sented to the view of the reader as this one. 
 
 Indeed die number of facts necessary to be known in order to 
 our associating around ourselves the circumstances of those ad- 
 dressed, in most of the apostolic epistles, is by no means great. 
 It is rather the importance, than the number of them, which 
 'illustrates these writings. A few facts belonging to the apostolic 
 
 ommission explains a large proportion of the writings of the 
 apostles. For n. stance, they were to announce and proclaim to 
 Pharisees Sadducets, Samaritans, and men of all nations — 
 that Jksus tub Na7..vre>e was the Son of God, and the Sa 
 viour of men. When this was done, and some of all these 
 people were persuaded of the truth of this proposition, the next 
 work of the Spostles was to associate them in one religious com- 
 mtinity by opening to their apprehension the import and design 
 of the facts which they already believed. In making cne new 
 religious body or association of persons, whose former views, 
 prejudices, penalities, and antipathies were so discordant, lay 
 . b.ef difficulty, arid cons'.ituted the most arduous part of 
 
fc».U£FAC£. XXXI* 
 
 posfolic ia'eors. I he Jew with gr.real reluc'ance abandoned 
 his prejudices against the Gentile; anil the Gentile with no less 
 difficulty was reconciled to the Jew. The Jew conceited that it 
 would be an improvement upon the christian religion to incorpo- 
 rate with it a few of the. essentials of" Judaism; and the Gentile 
 fancied that some of his former much loved philosophy would be 
 a great acquisition to a christian congregation. The infidel, or 
 unbelieving Jews, attacked their brethren who associated with 
 the apostles— first by arguments, and lastly by physical force; and 
 the Gentile philosophers and magistrates alternately ridiculed and 
 persecuted such of tUeir brethren as united with this sect every 
 where spoken against. The apostles labored to keep the doctrine 
 of the Messiah pure from any mixture with Judaism and Gentile 
 philosophy, and to fortify the minds of the disciples with argu- 
 ments to maintain their controversy against their opponents, and 
 with patience and resolution to persevere amidst all sufferings 
 and persecutions. Now these few facts, so frequently and fully 
 stated in these writings, go a great way in explaining some 
 entire epistles, and many passages in others. 
 
 But in a preface to one of the epistles, we can illustrate and 
 apply these principles to much better advantage, than i-n such 
 general remarks; and for this purpose we shall present the reader 
 with a short preface to the Epistle to the Romans, which has 
 generally, both by the ancients and moderns, been considered the 
 most obscure and difficult of all the epistles. 
 
 PREFACE TO THE EPISTLE TO THE ROMANS. 
 
 AS this epistle, when understood, is a sort »f key to the greater 
 number of Paul's letters, much depends on forming clear and 
 comprehensive views of its import* As far as our limited means 
 of furnishing such preparatory information as may assist the reader 
 in examining it for himself will permit, we shall contribute our 
 mite. In the first place we request the readers attention to a few 
 facts of great importance in the investigation of this epistle, anck, 
 indeed, of all Paul's epistles. 
 
 I. The main question discussed in the narratives of Matthew, 
 Mark, Luke, and John; or the grand topic of debate from the 
 time John the Immerser appeared in the wilderness of Judea, till 
 (he resurrection of Jesus, was, Whether Jesus the JYazarene ivas 
 the Messiah. The Jews on the one part, and the Saviour and his 
 apostles on the other, were the only persons engaged in this 
 controversy, the principal parties in this discussion. Hence it was 
 altogether confined to the Jews. Indeed they only had the means 
 of determining this point, as they were in possession of the oracles 
 which foretold his coming, identified his person, and attested his 
 pretensions. 
 
 II. The grand topic of debate from the resurrection of Jesus till 
 the calling of the Gentiles, an interval of several years, was, 
 Whether Jesus -who -was crucified had actually arisen from the grave 
 and ascended into heaven. Thi9, though different in form, was, in 
 effect, the same as the preceding. It was differently proposed 
 
xl PHI 
 
 and argued, though tending to establish the sai point 
 
 The Jews in Judea, the Samaritans, and the Jews in all the syna- 
 I among- the Gentiles, whither the aposths went, were the 
 only persons who took an active part in this controversy. 
 
 III. After the calling- of the Gentiles, and the number of disc; 
 pies amongst the Jews had greatly augmented, a new question 
 arose, which, amongst the converts generally, and especially 
 amongst those of the Jew?, occupied as conspicuous a place as 
 the first question did amongst the Jew.- in Jndea. This question 
 .3 as prominent in many of Paul's epistles as the former are in the 
 historic books of this volume. It is this: Whether (he Gentile 
 -onverts had a right to be considered the people of bod equally at 
 'he Jewish he/it vers; or whether they should he received into the 
 christian congregations of believing Jttve, without submitting to any 
 of the Jewish peculiarities, on the same footing with the circumcized 
 ind literal descendants of Jlbrahum. 
 
 IV. Many questions grew out of this one, which for a long time 
 occupied the attention of the christian communities throughout 
 the world, and called for the attention of the apostles. But as 
 Paul was the apostle to the Gentiles, he was obliged to take a more 
 ictive part in these discussions, and thus we always find him the 
 bold and able advocate of their rights, however, or by whomso- 
 ever, assailed. To this question we are doubtless indebted for 
 much of the information which this apostle has given us, as it was 
 ; .he occasion of so much being- written on many topics connected 
 .vita it, such as — 
 
 1st. The genius and design of circumcision. 2d. The promises 
 made to Abraham. 3d. The nature and design of the Law of 
 .Moses, or Old Covenant. 4th. The righteousness of the Law, 
 and the righteousness of Faith; or justification by works and 
 justification by grace. 5th. The Jewish priesthood and sacrifices. 
 5th. The sacrifice of Christ. 7th. The grace of God, or the divine 
 philanthropy. 8th. The election and calling of the Jews. 9th. 
 The nature, design, and glory of the christian constitution and 
 issembly.- and many other topics subordinate to, and illustrative of, 
 the one grand question concerning the reception of the Gentiles. 
 
 To simplify still farther, and to comprehend under a few heads 
 the whole apostolic writings, it may be said that there are three 
 gospels, with their circumstances, which engross the whole 
 volume. 
 
 The first is "the glad tidings," emphatically and supereminently 
 cO called, concerning Jesus of Nazareth, exhibited and proved 1c 
 be the only begotten Son of God, sent tobies* the people amongst 
 whom he appeared, who credited his pretensions. The second i<? 
 the glad tidings of salvation to the Gentiles, called "the Gospel of 
 their Salvation." This exhibits Jesus as the Savi(.i;r of the world, 
 and his death as a propitiation fev the sins of the whole world. 
 The third gospel is that developed in the Revelation of John, in 
 the common version called "(he everlasting gospel,'' or good new?, 
 that ihe long apostacy, that the long dark night of anti-ehristian 
 superstition, tyranny, and usurpation J: and th | 
 
PREFACE. Xli 
 
 .kingdoms of the whole world have become the kingdoms and 
 empire of Jesus, the King of kings. 
 
 The circumstances that gave rise to these three gospels consti- 
 tute the shade in the picture of God's philanthropy. The de* 
 Velopement of the character and condition of the human family, 
 relative to these three gospels, in connexion with them, engross the 
 whole apostolic writings. On this a hint or two must suffice. 
 
 As to that which is by way of eminence called "the Gospel,"-— 
 the degenerate and apostate stale of the most enlightened and 
 favored nation amongst men, the descendants of the Father of the 
 Faithful, form the contrast; and, as a foil, set off and brighten this 
 most splendid of ail exhibitions of the mercy of God, from which 
 spring all other good news to men. 
 
 As to the second gospel or good news — the deplorable condition, 
 the ignorance of God, and the nameless vices of the Gentile world; 
 their long alienation from God, and scandalous idolatry, constitute 
 a theatre on which to exhibit to advantage the glad tidings of God's 
 gracious purposes towards them from the beginning, evinced in 
 sending his Son to make a propitiatory sacrifice for their sins, and 
 in calling himself the God of the Gentiles as well as of the Jews. 
 
 And as to the third gospel — the awful apostacy of the professed 
 christian communities, and gross departure from the letter and 
 spirit of the christian institution; their schisms, strifes, and per- 
 secutions, which this apostacy has given rise to; the long rejection 
 and continued infidelity of the Jews, with awful grandeur prepare 
 the way for the proclamation of the everlasting good news — the 
 joyful era when it shall be sung, "Babylon the Great is fallen, SfEVsa 
 ■more to arise/" The kingdoms of this world have become the 
 kingdoms of our Lord, and his saints shall triumph with him for a 
 thousand prophetic years* These engross the whole apostolic 
 writings. 
 
 The first of these three has been fully discussed and established 
 in the testimonies of the fcur evangelists. The second is recorded 
 in the book of the Acts of the Apostles, and developed in the 
 epistles. The third, in some passages of the epistles, but par- 
 ticularly and fully in the last revelation made to the Apostle John, 
 
 The Epistle to the Romans is altogether devoted to the second — 
 and was written with a design to prove that the believing Gentiles 
 are, equally with the Jews, entitled to all the rights and immuni- 
 ties of citizenship in the kingdom of God's own Son. 
 
 This brings us to the Epistle to the Romans; in reference to 
 which let it be remembered, that although the term Roman, in its 
 most restricted sense, denoted a Pagan citizen of Rome; yet both 
 Jews and proselytes who lived there were called Romans as well as 
 the Pagan citizens of Rome. Hence Luke informs us that Roman 
 sojourners, both Jews and proselytes, heard Peter announce the 
 glad tidings on Pentecost in Jerusalem. Hence we may con- 
 clude that a congregation in Rome was formed soon after the 
 return of the Roman Jews from Jerusalem. Though the con- 
 gregation in Rome was at first Composed exclusively of JewisJb 
 
 4* 
 
 j 
 
• io'l mis letter, it \.;u composed oi 
 
 ...-. letter, we n 
 itself that 
 in this ly reconciled on accoui 
 
 •<;s, involving the Jewish - 
 that the iti'ui (; i . • 
 
 decided i;> rgut on, th I is the ch: 
 
 faith; that Paul wrote with to the actual c< .: 
 
 < ircum*tances of tins people, according to the L c si inforaaatii 
 had respecting them, not having been himself at Borne. As tub 
 congn placed in so conspicuous a place, and was known 
 
 to the whole christian communities throughoat the Rom 
 tiie settling of this question in Home was a great object; and us the 
 
 i s h anxious to visit Ibe city, had been prevent! d 
 long T ; noble design of settling the difficulties 
 
 en the Jewish and GeotUe brethren in thii a lonjj 
 
 and argumentative epistle, embracing a'l the points of chief diffi- 
 culty between t id Geotiles in Rome 
 Such was the deugn of writing this letter, as many circumst 
 mentioned in it, and all evidences, internal and externa), i i 
 H tving formed such a design, the apostle was at no loss bi 
 te it. lie was well skilled in all the questions a::d cm 
 and i spert in all the arguments of the Jews in support of theii 
 ..liiy. lie I but a Judaizer or- an infidel Jew could 
 support of bis darling theme. besides, as the Jodaizej 
 limed at bringing the Gentiles under the law, arg 
 .:..e topics I lei Jew bandied, to show the superiori 
 ty ol the Jews' religion a id to oppose the Christian, the apostle sc 
 
 a.j uments as to siieni e both, lie was well awart 
 this letter would sooi erty, and thai it weu. 
 
 as well as b] the brethren to whom it tra 
 addressed; for all would be anxious to know what ?the apostat< 
 Jew," as some called him, or >be great "apostle tj the Gentiles,' 
 I ad to say with reference to thess He writes with all 
 
 e things befol j his mind 
 It is worthy ol notice that the ajrostle does not attempt to settle 
 testions merely, or, indeed, at all. b) ids apostolic authority 
 
 without assigning a single reason 1 
 Lj final amongst all christians h 
 
 sj \et he t. to settle the point in this 
 
 lie appears as a logician, and meets opposition, riot by a decree, 
 but by argument. In this way he enlightens and confirms the 
 christians in the faith, and qualifies them to convince and silence 
 those who would not receive the decree oi' an apostle, as that from 
 which thei 
 
 Now placing bef< eyes the congregation of christians in 
 
 t!ie great eity of iiome, the mistress of the world, A. D. 57\ < 
 
i' Li Li' ALL 
 
 all nations; considering the notoriety of lliia congregation, having' 
 the eyes of th.e philosophers, priests, and illustrious men of Ifcome 
 fixed upon it; bringing Wear to ourselves the prejudices of Jew s 
 and Gentiles against each other in former times, and the high 
 conceptions of the former, us being the only people— righteous, 
 elected, approved, and beloved of God; remembering, too, their 
 contempt oi' the Gentiles, rulers and ruled; their keen sensibility 
 on every topic affecting their national honor; at the same time 
 fixing our eyes upon the author of this letter, his deep knowledge 
 of the human heart, his profound acquaintance with the Jews' 
 religion, and with the character and feelings of his countrymen^ 
 his groat abilities as a logician; his divine skill in the christian 
 religion; his tenderness towards his brethren of the Jews; his zeal 
 for their conversion: keeping all these things in remembrance,, 
 and, above all, Ms design in writing this letter, let us attempt an 
 analysis of the argumentative part of it. 
 
 1st. After his introduction and usual salutation, he gives a minute 
 exhibition of the religious and moral character of the Gentile 
 world. 
 
 2d. Then he delineates the religious and moral character of the 
 Jewish p< ople. 
 
 His design in this part of the epistle is to prove that the mass of 
 the Jews and Gentiles were equally vile and obnoxious to divine 
 vengeance; that neither of them could constitute any claim on 
 iHe righteousness of God; that they were equally destitute of 
 national righteousness, and of every plea predicated upon their 
 own character or works. He also shews that individuals amongst 
 Jews and Gentiles, who acted in conformity to their means of 
 knowing the character and will of God, were also equal in the 
 divine estimation. In a word, he proves the Gentiles and Jews, 
 whether considered nationally or individually, as "without any 
 difference" respecting the great question which he discusses. He 
 proves them "all under sin," and that God is equally 'the God of 
 the Gentiles as well as of the Jews." 
 
 3d. He, in the next place, exhibits "the righteousness of faith " as 
 equally accessible to them both, as bearing the same aspect to 
 them nationally and individually. In establishing these two points, 
 the difficulties existing 1 between Jews and Gentiles, converted to 
 christiany, a e decided. For let it be admitted that the Jews and 
 Gentiles, before converted to Christianity, were -without difference/ 
 that when convened to Christianity, they were without difference as 
 respected the righteousness of faith; and the consequence would 
 be, that they should, -without difference, be admitted into the 
 christian communities. This is the scope, design, and termination 
 of the argumentative part of this letter, which closes with the end 
 of the eleventh chapter. 
 
 But the Jews had many objections to make to these grand 
 positions which the apostle lays down; and in exhibiting their 
 objections, they argued from various topics, which the apostle is 
 obliged to discuss before he could triumphantly establish his posi- 
 tions. The principal topics were— 1st. Circumcision, 2d. The 
 
.lis PfcEFACH 
 
 .a, his righteousness, and Ihe promise 01 
 3d. liic Law at Sinai, And 4lh. '1 he - 
 
 of the nation at ih<- eevananted peeph of Qui. Their embrace 
 the chief topics of argument, and these Paul must meet and repel 
 before he can carry Ins point argumentativ 1 1\ . 
 
 In the third ch. p er he meets Ihe first objection. He introduces 
 the Jew sjying, H What profit it there in cirewncition ufio 
 htfpothetit?" This object i< n he meets, and while he acknowledges 
 
 :tn advantage to the Jew in several respects, he she 
 availed nothing against the question he discusses. That circumci- 
 sion made no man righteous tic fully proves; for in this respect the 
 une:rcilmcised u as as acceptable to God as the circumcised, and in 
 some respects the Gentile condemned the Jew. After meet- 
 ing a number of subordinate objections, growing out of this 
 one, and fully proving from David's own words that the Jews were 
 no better than the Gentiles, in the fourth chapter he meets the 
 
 I grand objection, viz. What do~ve, on this hypothesis, sat,, that 
 Abraham the father of the Jlws, obtained from the covenants of j>* </• 
 
 id the works enjoined upon him? He shews that neither his 
 circumcision nor any work originating from that covenant was 
 accounted to him for righteousness; but that his faith, which he 
 had as a Gentile, or "before he woe circumcised,'* was "accounted 
 to him for righteousness," and that his becoming the heir of a 
 world, or of the promises made to him, arose not from an) of the 
 Jews' peculiarities. And while meeting their objections on this 
 topic, he introduces those drawn from the law, and shews most 
 explicitly that neither righteousness nor the inheritance of Canaan 
 was derived through the law;— that Abraham was righteous, or 
 had that righteousness in which the Gentiles are now accepted, 
 and was secured of Canaan for his seed, without respect of law: 
 for God gave Canaan to him and his seed by a promise centuries 
 before the law was promulged. And thus he makes the covenant 
 with Abraham an argument in favor of Ins design, proving from it 
 that the Gentiles were embraced as bis seed. And htre let it be 
 need that the justification by works, and that by faith, of which 
 Paul speaks, and of which our systems speak, are quite different 
 things. To quote his words and apply them to our questions 
 about faith and works, is illogical, inconclusive, and absurd. 
 
 In proof that the Gentiles were included in the promises made 
 1o Abraham, and actually participated in his faith, in the begin- 
 ning of the fifth chapter he introduces their "experience" and 
 identifies himselt with them. After detailing these, and shewing 
 that Jesus died for them as well as for the Jews; and that they, 
 being reconeded by his death, would be mo£t certainly saved 
 through him; from the twelfth verse to the end of the chapter 
 he shews the reasonableness of this procedure. For although the 
 Jews might continue to cavil about the covenant of peculiarity 
 with Abraham, he shews that the Gentiles were equally concerned 
 in the consequences of Adam's fall, with the Jews ami this section 
 of the letter is decisive proof of the correctness of his arguments 
 from the covenant with Abraham. "While on this I 
 
PREFACE. Xlv 
 
 paliates on the superabundance of favor that presents itself in 
 the divine procedure towards mankind, irrespective of national 
 peculiarity, in a most striking 1 contrast of the consequences of 
 Adam's disobedience and the obedience of his antitype. 
 
 He meets an objection in the sixth chapter, to the superabun- 
 dance of this favor, and expatiates on it to the close; and in the 
 seventh resumes the nature and design of the law, and by placing 
 himself under it, and shewing in himself the legitimate issue of 
 being under it, proves its inefficacy to accomplish that which the 
 Jews argued it was designed for. 
 
 In proving that the believing Jews were not under the laiv, he 
 carries his arguments so far as to lay the foundation for the Juda- 
 izers objecting that he represented the law as a sinful thing. He 
 might say, "Is the laio si?i then?" an apparently natural conclusion 
 from what he had said of its abrogation. This he refutes, and 
 proves it to be "holy, just, and good." Then the Judaizer retorts s 
 "That which was good, then, -was made death unto thee/" No, says 
 Paul; but the law made sin death unto me. This he demonstrates 
 to the close of the chapter: in which he most lucidly represents 
 the wretched condition of a Jew seeking eternal life by a law so 
 excellent which made his sins deserve death, and which he was 
 unable to obey. The law clearly demonstrated goodness, righte- 
 ousness, and virtue, but imparted no power to those under it by 
 which they could conform to it. 
 
 Thus he is led, in the eighth chapter, to exhibit the privileges 
 of the believing Jews and Gentiles as delivered from the law. In 
 expatiating on the privileges and honors of these under the New 
 Covenant, he represents them as the adopted sons of God, as joint 
 heirs with Christ. He also shews that while they continued in 
 the faith and "jointly suffered" with the Messiah, they weT* 
 considered as the people of God, the called, elected, justified, and 
 glorified ones; and that no distress nor power in the universe could 
 separate such joint sufferers from the love of God. On this point 
 he is most sublime. But in representing the Gentile believers, as 
 the called according to God's purpose — as the elected, justified, 
 and glerified members of his kingdom, he wounds the pride of the 
 infidel and judaizing Jew; he cuts the sinews of the pride of the 
 Israelites, whose were the adoption, the glory of being God's 
 people, the covenants, the law, the worship of God, the promises, 
 the fathers, the Messiah! He invades all their prerogatives. This 
 leads him to discuss their right to being always considered the 
 covenanted people of God. He examines their arguments, points 
 out their mistakes, and repels their objections, with great ability, 
 tenderness, affection, and zeal, to the close of the eleventh chapter, 
 
 In the ninth chapter he meets three objections to his leading 
 argument: — 
 
 1st. That on the hypothesis of God's choosing the Gentile 
 nations, in calling them to be his people, his "promises to Israel 
 (that is, to the nation) had fallen." This he refutes by shewing 1 
 iffho are Israel in the ser.se of the promises. 
 
2di That in choosing Jacob, anil in excluding Esau Srom the 
 honor of being the progenitor of the nation, v.s Paul represented 
 
 it; and in now excluding Israel and choosing the Gentiles, there 
 appeared to be injustice with God. Paul, from the lips ft M< < i, 
 their own lawgiver, demonstrates that tlierc was no injustice in 
 this procedure; that his humbling the Egyptians and* exalting 
 Israel was an act of justice as respected the Egyptians, and of 
 merciful good pleasure as respected Israel; and that in s*> doirg 
 he advanced the knowledge of his character and exhibited his 
 glory through all the earth. 
 
 3d. That from the principles which Paul exhibited as ihe basis 
 of this procedure, the question might be put, M Wft§ doe* he find 
 fault, for -who has resisted his -uillP" The apostle, from the just 
 and acknowledged principles of human action, shews the wicked- 
 ness of such a question; that God had carried, with much k>rg 
 suffering, the Jews, long since ripe for destruction, for thepurpo? e 
 of making their example, or his proceduie to them, of benefit to 
 the whole human race, and of rendering conspicuous his mercy to 
 such of the nation as believed in the Messiah, as also to the Gen. 
 tile*. And all this he proves to have been foretold by their own 
 prophets. 
 
 In the tenth chapter he again exhibits the righteousness of faith 
 as still accessible to both people, and the fatal ground of mistake 
 which must consummate the ruin of Israel; and meets other ob- 
 jections growing out of the ancient oracles, which he applies to 
 this case. In the eleventh he answers other objections, such as,. 
 "Has God cast cffall his people?" "Have they stumbled on purpose 
 that they might fall for ever?" ""Were the natural descendants of 
 Abraham broken off frcm being his people to make room for Ihe 
 Gentiles?" After removing every objection to the calling of the 
 Gentiles to be God's people "xhrovgn me righteousness if faith,'* 
 whether drawn from arty thing in the past election, calling, or 
 treatment of the Jews; from the promises made to their fathers, 
 from their own prophets, or from the moral character of the God 
 of all nations; after triumphantly proving the positions with which 
 he had set out, he concludes this chapter with appropriate admoni- 
 tions to the Gentile believers against these errors which had been 
 the ruin of Israel. He corrects some mistakes into which ihey 
 might fall, from what he had said concerning the election aid re- 
 jection of Israel. F-rom this to the close of t be letter he admonishes 
 and exhorts the brethren in Rome, both Jews and Gentiles, to bear 
 with, and receive one another, ii respective of those peculiarities I 
 which had formerly been ground of umbrage or alienation; that as I 
 Christ 1 ad received them both to be his people, they should mutu- |> 
 nlly embrace each other as such, and live devoted to lr.m who had ' 
 called their to the high honors and privileges which \Yi\ enjoyed. ■ 
 
 Such is the scope, design, and argument of this letter, to go I 
 farther into an investigation of it, would be to assume the e ffice of I 
 a commentator, which is foreign to o'zv purpose. These very 
 general hints and remarks may serve to suggest to the reader a ] 
 r - 'if reading and examining tbe apostolic Idlers 
 
PREFATORY HINTS. Xlvh 
 
 to impress upon his mind the vast importance of regarding the 
 design of each letter, and to guard against the ruinous course of 
 making detached sentences the theme of doctrinal expositions, and 
 of "classifying texts" under the heads of scholastic theology-— a 
 method, the folly and pernicious tendency of which, no language 
 can too strongly express. 
 
 PREFATORY IIIiVlS 
 
 TO THE OTHER EPJSTLES. 
 
 THESE hints do not constitute any thing like Prefaces to the 
 Epistles* but, in subordination to the principles suggested in the 
 general preface, may be of some use to the studious reader of this 
 volume. 
 
 PAUL'S TWO LETTERS TO THE CORINTHIANS. 
 
 1. IN Acts xviii. we have a history of the conversion of the 
 Corinthians, and Paul's residence among them. 
 
 2. It appears from this history and from the first letter, that the 
 congregation in Corinth was composed of Jews and Gentiles, and 
 that the greater number were Gentiles. 
 
 3. From the epistle itself it may be learned, as well as from 
 extrinsic sources of information, that the Corinthians paid great 
 respect to the wisdom of the philosophers, and to the eloquence 
 of their rhetoricians, and that in their morals they were a very 
 dissolute and licentious people. Such was the common reputation 
 of the Corinthians before their calling. 
 
 4. It is also evident that there were schisms in that congregation,, 
 occasioned by one or more factious persons of Sadducean principles, 
 and admirers of Pagan philosophy, who attempted to rival the 
 apostles in the affection and veneration of the members of this 
 congregation. 
 
 5. That these factious leaders had succeeded in part; yet still 
 there remained a number unmoved from their attachment to, and 
 confidence in, the apostle Paul. 
 
 6. That a letter had been written by these to the apostle, 
 acquainting him with their situation, and soliciting information 
 from him on certain topics. 
 
 From these circumstances of this congregation, and from the 
 exhortations of the apostle, it is very apparent that his chief 
 design in writing the first letter, was to support his own authority,, 
 dignity, and reputation; to vindicate himself from the aspersions 
 and calumnies of the factious; and to diminish the credit and 
 Influence of those aspiring demagogues and leaders, by exhibiting 
 their errors and miscarriages; and thus to withdraw from them the 
 respect and admiration of the party they had formed. To these 
 topics he confines himself to the end of the sixth chapter, and 
 occasionally, when discussing other topics, he aims a blow at the 
 factionists to the close of the letter. 
 
xlviii PRE! ITOta Ell > 
 
 In managing this controvcr iy he it very dexterous. He show *, 
 
 all that philosophy ami rhetoric could achieve, trorn a fair state- 
 ment of what they had achieved; and proves, beyond all doubt, 
 that without a verbal revelation from God, the philosopher and 
 rhetorician must have continued in the dark, with regard to the 
 knowledge of God. lie takes their own reproachful terms uttered 
 against him, his mission, and doctrine, and glories in them, in 
 what they called the foolishness of proclaiming life through a 
 crucified person. In this waj he draws off the affection of the 
 people, who had renounced Paganism, from those leaders who 
 extolled themselves by exhibiting their attainments in the philo- 
 sophy of the Greeks. 
 
 lie then adverts to the disorders in this congregation which he 
 imputes to these leaders, and shows that the immoralities in mem 
 bers of this community, were, in a certain way, chargeable to 
 these factious persons, and proves, beyond all doubt, that a 
 divided people are generally a corrupt people; or, at least, that 
 vicious practices are either the result or concomitants of schisms 
 and tactions. 
 
 The principal items in the subsequent part of the first letter are 
 so easily distinguished, and so different from each other, that, in 
 the paragraphs in which they are presented in this version, tbey 
 are marked with sufficient plainness, lie treats successively on 
 the incompatibility of law-suits amongst christians; of married and 
 single life; on the eating of meats offered unto idols; on his call, 
 mission, right, and authority as an apostle; he lays before them 
 the fate of the fathers of the nation, who, while they professed 
 subordination to, and were participants of, the ordinances of that 
 worship, were not upright in heart before God; but in fact rebels 
 against his authority. He next censures their departure from the 
 meaning and design of one of the christian institutes, viz. the 
 Lord's supper; treats of spiritual gifts; disproves the Sadducean 
 hypothesis, and removes objections adduced against the resurrec- 
 tion of the dead, and concludes with directions for collections for 
 the poor saints in Jerusalem, with exhortations and salutations. 
 
 Having tested his poicer in Corinth by the first letter, and hear- 
 ing of its success from Titus, h« takes courage, writes a second 
 letter, speaks more boldly of himself, and deals more severely and 
 sharply with his opponents. In this he aims at the extermination of. 
 the faction, which he had attacked and weakened in his first letter. 
 He makes good all his claims to the respect, veneration, and 
 submission of the Corinthians; strips his antagonist of every 
 pretext, and by the most pathetic recital of his own history, and I 
 exhortations to unity and peace, closes his communications to this 
 large and eminent congregation. 
 
 GALATIANS. 
 
 THE design of this letter is pretty similar to that of the Epistle 
 to the Romans. But directed more to a certain class of JudaLzers 
 who aimed at bringing the congregations in Galatia under the law. 
 It is not so comprehensive as trie Tetter to the Romans; but much 
 
PREFATORY HINTS. xU.Y 
 
 fuller on one or two topics engrossed in that epistle. Having been 
 the founder of some of these congregations in Galatia, he adopts 
 a style quite different from that used in the Epistle to the Romans, 
 and speaks more in the style of a teacher to his own pupils. The 
 gifts which the Holy Spirit conferred by his hands; the covenant 
 with Abraham; the law at Sinai; the promise of Canaan; are the 
 principal topics from which the apostle Paul argues in this letter, 
 rSee Appendix, No. 78.] 
 
 EPHESIANS. 
 
 1. THE account of the conversion and gathering of this con- 
 gregation is recorded, Acts, 19th and 20th chapters. 
 
 2. Paul was a prisoner in Rome when he wrote this letter, and 
 those to the Colossians and Philippians. He was imprisoned because 
 of the truths he taught concerning the calling of the Gentiles; the 
 abrogation of the Jewish constitution and law, or the development 
 of that secret which was, in an especial manner, entrusted to him, 
 as the apostle to the Gentiles; which is summarily comprehended 
 in one sentence, via. Christ to the Gentiles, or proclaimed among 
 
 them TH* HO#E OF GLOBT. 
 
 3. In this letter he rather declares this grand secret, than at- 
 tempts the proof of it; and, in thanksgivings and prayers to God, 
 extols the wisdom and goodness exhibited in this procedure. 
 
 He is very sublime in his thanksgivings to God for his goodness 
 to the Gentiles, proved from the fact that he had before the Jaw; 
 ^ea, before the formation of the world, determined to bless them 
 under the reign of his Son, to call them to the honor of being his 
 people, to give them the privilege of adoption, and to purify them 
 for an inheritance in that world of which Canaan was but a type. 
 He declares that God's original design and plan was not only to 
 magnify his benevolence and favor; but also to reduce every thing 
 n heaven and earth under one head, viz. Jesus his Son. The 
 proofs of the eternal purpose of calling the Gentiles, the apostle 
 lays before them in the statement of facts: — 
 
 1. That the good tidings of salvation to the Gentiles, called the 
 Gospel of their Salvation, had been confirmed by his own sufferings 
 in proclaiming it, and by the miracles which he wrought in attesta. 
 tion of it. 
 
 2. That the Gentiles who believed his message, were sealed by 
 the same Holy Spirit which was promised by the Jewish pro- 
 phets; which was to them who did not believe, an evidence of 
 the truth; and in them who believed, a confirmation that the 
 Gentiles were now become the people of God. 
 
 3. That the former condition of the Gentile world, contrasted 
 with the state, character, views and feelings of those who had 
 already believed, was a full proof to them of the riches of that 
 favor shown to them through the mere good pleasure of God. 
 
 4. From which he argues indirectly the abrogation of the 
 \Iosaic rites and constitution, and then declares the fact. 
 
 5. He then declares the noble design of breaking down the wall 
 )f separation, to be God's purpose of making out of both people'a 
 new association under a new covenant, bond of union, and king. This 
 
 5 
 
I PIILFATOHY 
 
 illy in \ i< m through (his ep 
 . orn this i he aj ostle d ions if) the 
 
 , awl to cultivate 
 
 iracter of tjie adopted 
 
 . i. I. H isons which should constrain the 
 
 i : ■ tintain unity and peace: for whether 
 
 - ■;. thUns, bondmen or freemen — 
 
 !,• .id, one tpu it which 
 
 I in the calling of both 
 
 faith which they mutually 
 
 ion in which they mutually 
 
 ! every other leader or chief, and om 
 
 i and Gentiles. Thus the main design 
 
 tit, and it all admirably comporti 
 
 iderstoo i v. 1 I jhjj but on 
 
 >ia it is dark and unintelligible. 
 
 COLOSSUNS. 
 
 THIS \f\i'.-r b< ing written during the same imprisonment for the 
 
 1/ after the preceding, is much in the 
 
 same spin" 1 design. Acts xi*. 10. shows how the 
 
 through Asia. Some of the Jews of I'hrygia, in 
 
 ivhich the city of Gnlosse was, were present in .Jerusalem on 
 
 ~nst. V is devoted to the development of the same set ret, 
 
 and designed t>> illustrate the same purpose declared in the pre - 
 
 I c puts IheJfJolossians, whether Jews or C. 
 on their guard against t'ie attempts of the Judaizers; whether 
 through the law, or through that philosophy by 
 which b >th Jews an i Gr"i i ks w< re so easily captivated; and which 
 altogether r< pugnant to the spirit and design of the christian 
 institution, and incompatible with the fulness of Christ and their 
 completeness in him. 
 
 PHILIP?! VXS. 
 
 \CTS xvi. affords us some account of the introduction cf the 
 gospel into Philippi. Paul visited this place in his tour through 
 Macedonia, Acts xx. After subtracting what was peculiar in the 
 circumstances of the disciples at Philippi, the scope and design 
 of t lis epistle are easily seen from a perusal of it, and already hinted 
 i the foregoing observations on the two preceding epistles. 
 
 THESSALONIANS. 
 
 11. KE informs us in the Acts of Apostles, chapter xvii. of the 
 
 introduction of the good news of the Messiah into Thessalonica. 
 
 f ie c kief topics introduced in this letter, show that its design was 
 
 to animate the Thessalonians with such considerations as might 
 
 induce them boldly and constantly to persevere in the faith which 
 
 , ad received and confessed, amidst much persecution. No- 
 
 hing could be better calculated to produce such an effect than 
 
 the method pursued by the apostle. His exhortations naturally 
 
 proceed from what he advances on the divine- original of the 
 
 .in religion which he demonstrate*: — 
 
PREFATORY HINTS. H 
 
 1. Fi am tlie many and great miracles by which it was confirmed, 
 chapter i. verse 6. 
 
 2. From ihe character, behavior, and views of the first prd^ 
 . rs df the christian faith. 
 
 :?. From the purity of the doctrine and morality of the christian 
 ion. 
 
 4. From the resurrection of Jesus. From these topics, and 
 
 from IJie assurance he gives of the resurrection and glorification of 
 
 tints, and the rewards to be bestowed by the author of the 
 
 christian faith and jiidge of the world, on the faithful at his coming, 
 
 he comforts the minds of the Thessalonians a*id exhorts them \sp 
 
 overance. 
 
 Either from the person who carried the first epistle, or fnom 
 o'.ne other source, the apostle had heard (2 Ep. iii. 11.) of the 
 -lite of affairs in this congregation, and writes to them a second 
 .tier predicated upon the information he had received. This 
 letter is evidently designed to correct a mistake which had been 
 propagated by some false teachers, and under pretence of a letter 
 from ihe spostle Paul, purporting that the apostle expected the 
 end of the world, or the day of judgment soon to arrive; — before 
 that generation pacsecl away. In correcting this mistake the apos- 
 Le delivered some prophecies to the Thessalonians, respecting 
 events which must transpire before she termination of this world, 
 particularly he predicts the grand apostacy and defection from the 
 christian faith, which was to be of long continuance. He also 
 heard of some disorders in this congregation. Some had given 
 up their calling or employment, and neglected to labor for their 
 own maintenance. These he sfcjarply reproves, and exhorts to 
 industry in their business. With these designs this letter appears 
 to have been written. 
 
 TIMOTHY. 
 
 riMOTFir was left in Ephesus by the apostle Paul, far certain 
 purposes, which Paul declares in the commencement of bis first 
 letter to him, and now writes to hirn for the purpose of instructing 
 him how he should proceed in Ephesus, to answer the design th<^ 
 apostle had in leaving him there. In what character Timothy was 
 left in Ephesus, and Titus in Crete, may be easily learned from 
 \he letters inscribed to them. That they were to act as agents far 
 the apostle is very apparent; and that they were not ordained as 
 tlders or bishops were usually ordained in other congregations^ 
 requires no other evidence than a superficial perusal of these 
 letters. Timothy and Titus were to perform all those duties which 
 the apostle Paul would have performed, or was commissioned to 
 perform in his own person. The directions to Timothy in the 
 first epistle are of a peculiar character, and suggest much useful 
 information to christians of every age.. 
 
 1. Timothy w r as to teach those who were already teachers in 
 Ephesus, not to teach differently from the apostles. He was to 
 charge them to desist frcm teaching some things which they were 
 
lii puefator\ iun is. 
 
 teaching and countenancing in this congregation, and particular*} 
 those who were desiring to be teachers of the law. 
 
 2. Timothy was to carry on a good warfare against all who taught 
 differently from the apo9tlcs. 
 
 3. He gives directions concerning the manner in which Timothy 
 was to have some part of the worship and edification of the con- 
 gregation conducted. 
 
 4. He instructs him in the qualifications which bishops and 
 deacons should possess. 
 
 5. He forewarns him of I great apostacy from the truth, and 
 characterizes those who should take the lead in it. 
 
 6. He gives directions how old and young men, old and young 
 females, widows and elders, should be treated in the coagregatiou 
 and by him. How servants and masters should act towards each 
 other, and concludes with the most solemn injunctions on Timothy 
 to keep that which was intrusted to him. 
 
 In his second and last letter to Timothy he touches almost the 
 9ame topics; on some of them he enlarges, and particularizes some 
 things to which Timothy was to attend; but the leading design of 
 both letters is the same. 
 
 TITUS. 
 
 TITUS being left by Paul in Crete, for the same purpose that 
 Timothy was left in Ephesus, we might naturally expect that the 
 design of this epistle is similar to that of those to Timothy, and 
 that the centents of this letter would much resemble those of the 
 former two. The character of Titus and that of the Cretans, with 
 the circumstances of both, would, on this principle, constitute 
 the whole or chief difference between them, and such, in fact, is 
 the letter to Titus. When we take into view the distinguishing 
 features of the character of Timothy and Titus, the Ephesiansand 
 Cretans, we have in one view the whole difference between the 
 letters. It is remarkable from all these epistles how busy the 
 Judaizers were in preaching up the law of Moses, and how similar 
 their course of procedure; and how constant this apostle was in 
 opposing them, and giving directions to others in what manner to 
 oppose them most successfully. 
 
 PHILEMON. 
 
 THE letter to Philemon was evidently designed as a letter of 
 introduction for Onesimus to his master, and as a means of rccon 
 ciliation between them. It isa beautiful specimen of the f;*mi!iaritv 
 which exists among- christians, without in the least impairing; the 
 relations which exist in civil society. 
 
 HEBREWS. 
 
 THIS epistle, next to that to the Romans, lias been considered 
 difficult and abstruse It is one unbroken chain of reasoning from j 1 
 the fust sentence to the close of the eleventh chapter. 
 
 To find out the special design of this invaluable letter, it i- 
 necessary to note down a few facts gathered from itself 
 
PREFATORY HINTS. Jiii 
 
 1. It was addressed to believing' Jews or Hebrews, irrespective 
 of any particular place. 
 
 2. At the time it was written these Jews were the objects of 
 persecution from the infidel or unbelieving" Jews. This is evident 
 from several hints in the letter, particularly chapter xu. 4. where 
 the apostle, after having- in a previous part of this epistle remind- 
 ed them of their former persecutions, tells them they had not yet 
 resisted unto blood striving against the sin which easily beset them. 
 In the same chapter he exhorts them to patience under the chas- 
 tisements, and to follow Christ with cheerfulness and resignation. 
 
 3. The intention of these persecutions, on the part of those 
 who inflicted them, was to cause the believing Jews to renounce 
 the christian profession and return to Judaism- The Jews them- 
 selves being the persecutors, they could have no other object in 
 view. 
 
 From these facts the design of this letter is apparent. It was 
 designed to prevent that apostacy from the christian faith which 
 •those persecutors had in view. The infidel Jews designed by 
 their persecutions to cause their brethren who believed in Jesus 
 to renounce their profession or confession of him as the Christ, 
 and Paul designed by this letter to disappoint them. To under- 
 stand this letter, it is necessary that this be always kept in mind. 
 No person can be said fully to understand what is written in it, 
 unless he know why it is written. 
 
 To be more particular in illustrating' this point, it must be 
 noticed that the infidel Jews attacked their brethren who confess- 
 ed Jesus, in two ways — first by argument, and then by force. If 
 they failed to convince them that Jesus of Nazareth was an impos 
 tor, or that the Jews' religion was to be of perpetual standing-, 
 their next effort was to inflict upon them corporal sufferings for 
 what was called obstinacy, To understand every branch of the 
 argument of this Epistle, it is therefore necessary that we should 
 know what the infidel Jews had to say by way of argument in 
 support of their views of the excellency and perpetuity of the 
 Jews' religion; for Paul meets their objections or arguments in 
 this letter. 
 
 His method was first to demonstrate that their arguments were 
 inconclusive and false; and, having done this, to shew that the 
 terrors with which they clothed themselves to induce to apostacy. 
 were not worthy to be compared to the terrors of falling into the 
 hands of the living God, should any be induced through fear to 
 renounce the christian profession. 
 
 He thus proposes argument to argument, and terror to terror. 
 and his arguments were just as far superior to theirs in weight and 
 importance, as the terrors of the living God are to the terrors oi 
 men. 
 
 This is the grand key to the whole Epistle. When, then, we 
 know what arguments the Jews had to offer in support of their 
 darling hypothesis, we understand why tht Apostle says what he 
 ■•ays, and we understand the true import Qi~vhat he advances 
 5* 
 
in rs. 
 
 We shall ill refore, in (he first place, glance at the topics from 
 . the inh \r\ Jews argued:- - 
 
 1. That their constitute re superior to the christian, 
 
 gued from the fact that both \\ i re introduced by the ministry 
 
 :•. enh m ■ 
 
 2. That their Isws wi nted in the writings of 
 
 . oral irgued from the h.^t i -is a lawgiver of the 
 
 • dignity and fidelity. 
 .:. That their religious rites and instituted worship were n 
 . sublime, and unalterable, was argued from the divine call 
 isecration of Aaron to in- High lVu Bt, 
 •1 Thai the cqvenant at Sinai embraced 1 1»«- .Tews only as God's 
 ; that it was established on the most excellent promises, and 
 
 .* That ;i - were of divine appointment 
 
 ing (jf lite kind ever exhibited upon earth. 
 
 e itemsembrace all the capital points which were advanced 
 
 1 1 i -lt and unbelieving Jews. 
 
 Now t! Paul, w 11 versed in jII these questions, full) 
 
 them, o:>c by one, and carries his cau.-c triumphantly in 
 
 every instance. Let us bow, for example, take the first and observe 
 
 he manages it. 
 
 'mits the f;.c'. that the constitution and laws of Israel were 
 
 introduced by heavenly messengers; hut at the same time, deblarea 
 
 ' thstthe God Who in times past spoke to the fathers rff the nation, 
 
 had in these last tl n bj a .Son, of incomparable dignity, :<s 
 
 ivenly messengers as his name was superior 
 
 to theirs. lie then, from their own prophets, shews that this 
 
 ;; i»"\ ' ! never been conferred on any creature, how< ver 
 
 : ; hut that the v<;:t?e, ' r *' had been bestowed on 
 
 the winds and lightnings. David being witness, they were strand- 
 
 ed here. They could .uive no instance of such an humble appro- 
 
 n of the teem aon t as he had give n of the word angel or 
 
 messenger. Again he argues, from the dignity of place bestowed 
 
 on th* Son, his incomparable superiority. To which of the 
 
 heavenly messengers did he say, "Sit tl ou on my right band until 
 
 f make thy foes thy footstool?" They were silenced again. K ly, 
 
 with all their dignity of. name and ojjics. they were the ministers or 
 
 ►s of this ven J< BUS, sent by hitfl On errands to the humblest 
 
 of his followers Thus he carries the fi st point. After having 
 
 shewn the superior dignity of the christian institution from the j 
 
 very fact on which, the Jews gloried so much — ai d especially from j 
 
 this' consideration, that, dignified as the heavenly messengers ' 
 
 G'^d had not employed or entrusted them in introducing 
 
 ristisn institution, but had shewed in the contrast that the 
 
 an institution was just as far superior to the Jewish as the 
 
 F G l'a own Son was to the dignity of God's mere servants, 
 
 though of heavenly origin and standing — the Apostle delivers to 
 
 ihe Hebrews that believed him. certain pertinent exhortations 
 
 d his own cone!" e first branch of the argu- 
 
1 KKlATOItY HINTS. W 
 
 ment. Thus we see why the Apostle introduced those topics, and 
 we understand what he said upon them. 
 
 In the same masterly manner he takes up Moses, Aaron, the 
 tabernacle, covenant, sacrifices, and even their altars, and not 
 only rebuts all their conclusions, but gains many proofs of the 
 superior and incomparable lustre and dignity cf the christian 
 system. 
 
 Moses as a servant in another's house, Christ as a son Gver his 
 own house: Aaron, a high priest, made without an oath, by a law 
 which expressed weaknesses and defects, and limiting- the times 
 of service; Jesus, of the order of Melchisedec, made by an oath 
 since the Levitical order was introduced and consecrated a priest 
 forever, by virtue of the power of an endless life; the tabernacle 
 but a shadow, and the sacrifices but a type of one real sacrifice, 
 which puts an end to all sin offerings; a covenant established on 
 better promises and of unalterable provisions, and an altar to 
 which those who officiated according to the law had not access, -and 
 a rest hi heaven superior to that in Canaan, &c. &c. These are 
 the points on which the Apostle argues, and by which he" siiences 
 the infidel Jews, and from which he exhorts, encourages, cheers, 
 and enlivens the persecuted christians. 
 
 On the terrors of apostacy he is equally triumphant. Confisca- 
 tion, or less of good?, imprisonment, bodily tortures, and a cruel 
 death, were the strong arguments of the infidel Jews when their 
 ♦sophistry failed But P aui is before them here as much as he is 
 in argument. He lays before the Jews the most tremendous 
 instance of apostacy which their history afforded. The people 
 who fell in the wilderness, to whom God swore that they ^hou'd 
 not enter in because of unbelief. God had caused glad tidings of 
 a rest in Cartean to be proclaimed to his people. They commenced 
 their pilgrimage thitherward. They were immersed into Moses 
 in the cloud and in the sea; they ate the manna and drsnk the 
 water which prefigured Christ, and yet cast away their confidence 
 in God's promise; and although he had done so much for them, in 
 his wrath he sware that into Canaan they should not go. 
 
 Again he shews that it is impossible to renew again b} 3 refor- 
 mation, those who apostatized from the christian profession, by 
 any arguments which the religion had to offer: for if, after having 
 heard them all, and partaken of them, they should, from coward- 
 ice, deny and renounce their confidence in the promises of God; 
 when thus fallen away there was no new topic which could be 
 presented to take hold of their minds. That if they wilfu'ly 
 apostatized after they had received the knowledge of the christian 
 faith, there was no sacrifice by which to expia'te their crimes. In 
 vain the Jewish sin offerings, in vain all oblations, if the sacrifice 
 of Christ were renounced. The sin of apostacy was a sin, in- 
 ducements to which were presented both to the hopes and fears 
 of christians. The virtue of constancy in the christian profession, 
 of holding fast the begun confidence, unshaken to the end of life, 
 was presented to the Hebrews with stronger, inexpressibly 
 stronger, appeals to the hopes and fears of christians. That Gori 
 
I\ l PttEFAl 0R1 111 v 
 
 bad no pleasure in them that apostatized, that it was a fearful 
 thing 1 to full into the hands of the hying- (iod; that the God of 
 christians was a consuming fire; that vengeance belongcth un'o 
 him, were the awful terrors by which the Apostle guarded these 
 christians against this sin. 
 
 He very pertint ntly concludes his argument by laying before 
 thru, a cloud of witnesses to the virtue of perseverance* He - 
 that reputation which the ancient worthies obtained by holding 
 fast their persuasion and confidence in the promisei of (iod; and 
 reminds the Hebrews of their sorrows arid sufferings; of their 
 conflicts and triumphs in this cause; and concludes the whole 
 argument with an appeal to ihe author and p< rfecter of the christian 
 faith: who, for the joy that was set before him endured the cross, 
 despising the shame, and who thus ascended to a throne. J. est 
 they should faint in their minds amidst persecutions, he reminds 
 them of him who endured such contradiction of sinners against 
 himself; and tells them that although they had suffered much, 
 they had not suffered as much as other- who had resisted unto 
 blood rather than cast away their confidence, which had great 
 recompense of reward Such is the design and scope of the 
 letter to the Hebrews. Neither it nor the letter to the Romans 
 was written as a treatise on divinity, or a* an abstract of the chris- 
 tian system. They are botji practical letters of instruction, :.nd 
 contain the most sublime views of God's benevolence towards 
 sinners, and exhibit the strongest inducements to a willing and» 
 unreserved obedience. 
 
 JAMES. 
 
 JAMES the Apostle addresses this letter to the twelve tribes 
 dispersed, to those of them who professed faith in the Messiah. 
 It is evident from the contents of it, that at the time it was written 
 the brethren were suffering persecution, ami that the era of \en- 
 geance en the Jewish state was \ci) nigh. 
 
 It is well known that many of ll e sect of the Pharisees beiieyed 
 the gospel, and tl at this sect was peculiarly f' r.d o! it corporating 
 Home of ti eir former opinions with the christian system. The 
 Pharisees in genera] were fatalists, and also taught 1 at "(. d had, 
 from all eternity, decreed whatever con ts to pass," and that all 
 things were fixed and immoveable. A modification of this doctrine 
 appears to have been prevalent amorgst man} of the disciples 
 from among the Jews. The doctrine of fate, as held by the Pha- 
 risees, was very tioublesome to chr^stims from among Ihe Jews; 
 and it v as to the infidel par* of the naticn, in their \un< us wars, 
 and in 'h. a siege of the metropolis, the proximate cause of in- 
 numerable calamities, and a* length of their filial ruin. Various 
 abuses crowing out of this system seem to have been prevalent 
 amongst the Jewish brethren at the time when James wrote; and 
 with the detign of correcting those abuses, and of exhorting to 
 patience in 'heir distress, and also of encouraging the faithful with 
 : that the Lord was immediately coming to destroy the per- 
 secuting power of tiie-Jeu-s, James evidently writes this Jettc- 
 
PREFATORY HINTS. ivil 
 
 This design, kept in mind, explains the scope of the epistle, and 
 at once reconciles the drift of it with the doctrine that Paul taught 
 on that faith which is accounted to a man for righteousness, and of 
 those works which prove a man to be a christian both to himself 
 and to his acquaintance. 
 
 PETER. 
 
 "IT is well known that anciently, in proportion as the christians 
 multiplied in any country, their sufferings became more general 
 and severe. In the latter part, therefore, of the first age, when the 
 rage of the Jews and Gentiles was exceedingly stimulated by the 
 prevalence of the gospel, the Apostles of Christ who were then 
 alive, considered themselves as especially called upon to comfort 
 and encourage their suffering brethren. With this view, the 
 Apostle Peter wrote his first Epistle to the christians at Pontus, &c: 
 wherein he represented to them the obligation the disciples of 
 Christ were under to suffer for their religion, and suggested a 
 variety of footives to persuade them to suffer cheerfully." 
 
 [Macknight.] 
 
 JOHN, 
 
 "THE Apostle John, having lived to see great corruptions*, 
 both in doctrine and practice, introduced into the church, by many 
 who professed themselves the disciples of Christ, employed the 
 last year of his life in opposing these corruptions. For he wrote 
 his three epistles te establish the truths concerning the person and 
 offices of Christ, and to condemn the errors then prevailing con- 
 trary to these truths. Also, to repress the lewd practices, for the 
 sake of which these errors were embraced. Besides, he considered 
 that his testimony to the truths concerning the person and offices 
 of Christ, together with his direct condemnation of the opposite 
 errors, published to the world in his inspired writings, would be 
 of singular use in preserving the faithful from being seduced by 
 the false teachers and other corrupters of Christianity, who in other 
 future ages might arise and trouble the church." [Mack.] 
 
 JUDE. 
 
 "IN the latter part of the apostolical age many false teachers 
 had arisen, and were going about speaking perverse things to 
 draw away disciples after them, as Paul had foretold to the 
 elders at Ephesus, Acts xx. 30. (See Preface to John.) In 
 drawing disciples after them, these teachers had nothing in view 
 but to increase their own gains, that they might have wherewithal 
 to spend upon their lusts. , For the first christians having a great 
 affection for their teachers, willingly and liberally contributed to 
 their maintenance. The false teachers, therefore, to draw the 
 vicious part of mankind after them, perverting Paul's doctrine of 
 justification l»y faith without the works of law, resolved the whole 
 of Christianity into the speculative belief and outward profession 
 of the gospel. (See Preface to James.) And, having thus can- 
 celled the obligations of morality, they taught their disciples' 
 to live in all manner of licentiousness; and at the same time flatter- 
 
i\ in : patown II 1 N is. 
 
 cd them with the hope of the favor of God, and of obtaining ei 
 life. 
 
 "One of the perverse things which (ln.se corrupt teachers 
 for tlte purpose of alluring the wicked, was, that God 
 that he will not punish men for indulging those natural appetites 
 which he himself haa implanted in their nature; nor be displease d 
 with them for committing a few sins which can do him no harm, 
 but which are netettary to their present happiness. Wherefore, 
 to shew the impiety and falsehood of that doctrine, and to secure- 
 the dixoplee from being seduced by it, the Apostle Jude wrote 
 this Epistle, in which, by tads recorded in the Jewish scriptures, 
 he proved that as God had already punished the angels who si 
 notwithstanding their numbers, so he will at length most assure dly 
 punish all obstinate sinners in the severest manner." 
 
 [Mackhight.] 
 
 THE REVELATION MADE TO JOHN THE APOSTLE. 
 
 AFTER the Lord Jesus, by his messenger, had dictated seven 
 letters to seven congregations in Asia Miner, in which he pointed 
 out and specified blemishes in their conduct, and aberrations from 
 the simplicity of the gospel, and exhorted to reformation; he pro- 
 ceeds to reveal to this Apostle, in his old age, and through him to 
 all the congregations of disciples, the destinies of his cause in this 
 world. Under the most striking and impressive emblems the 
 history of the christian communities is delineated. The triumphs 
 of the christian cause over the persecutions of Pagan Rome; the 
 apostacy of chris ians under Papal Home; the rise, progress, and 
 catastrophe of the son of perdition: the anti-christian system— are 
 all distinctly narrated in the sacred symbols of prophecy. The 
 ultimate downfal of all opposition; "the general and complete 
 triumphs of Christianity; the subjugation of the kingdoms of this 
 world to the dominion of the King of kings; the final consumma- 
 tion of the present system of things; and the glorious introduction 
 of a new and heavenly state of things — irt the wonderful and 
 sublime topics which are exhibited in this book: the design of it is 
 repeatedly declared in the book itself, and felicities pronounced 
 upon them who read, study, and understand the be ok. It was 
 designed for the comfort of christians under all the dark and 
 gloomy scenes through which the kingdom of Jesus should pass. 
 There is a knowledge of this book attainable by all christians, and 
 a knowledge which is not attainable. The former consists in 
 general views of G';d's designs respecting his kingdom and glory- 
 in the earth, as above hinted; and this is of much importance to 
 all christians. This too is its prominent design. The latter con- 
 sis's in accurate apprehensions of the import cf the symbols em- 
 ployed in it, and of the times, persons, and places alluded to, 
 defined, or portrayed in it. This, perhaps, like otter prophetic 
 writings, was designed to be unders'ood perfectly cvly -ahen ac- 
 eomphsfitd. The chief design cf this book is accomplished in all 
 christians who avail themselves of all the means which the Bible 
 afftrdfl of acquiring that knowledge cf it which is attainable by all- 
 
PREFATORY HINTS. lix 
 
 ARRANGEMENT OF THE EPISTLES. 
 
 THE Epistles to the Thessalonians, the Galatians, Corinthians, 
 the first to Timothy, and that to Titus, were all written before the 
 Epistle to the Romans; at least there is a very general concurrence 
 in this opinion,. and much reason to believe that it is a correct one. 
 In arranging the Epistles, the rule of priority seems to have been 
 the importance of the places to which they were sent, and the 
 reputation of the writer. Hence that t® Rome, the mistress of 
 the world, stands first; Corinth, because of its commercial and 
 literary importance, next; Galatia, Ephesus, Philippi, Colosse, 
 and Thesstdonica, follow each other in the comparative scale of 
 their standing. The same has been observed of the persons to 
 whom letters have been written. It seems to hold good in the 
 case of Timothy, Titus, and Philemon. The Epistle to the He- 
 brews, because anonymous, and some time in dispute as to its 
 author, is placed last. Some have imagined a similar rule to apply 
 to the letters of the other apostles, James, Peter, and John. I am 
 of opinion that the order of these names is fixed from the order in 
 which Paul mentions them in his letter to the Galatians; in which 
 place he seems to have respect to their comparative standing as 
 pillars in the estimation of the Jewish brethren. Jude and the 
 Revelation of John were placed last, because of the long time 
 they were in dispute. However, John's Revelation is deservedly 
 and appropriately at the close of the volume. 
 
 (^-DIRECTIONS TO THE READER. 
 
 I. xVLL words enclosed in brackets, such as, [this,] are supple- 
 ments. 
 
 II. All those in parentheses, such as, (this,) are explanatory 
 clauses, found in the original text. 
 
 III. All words and sentences printed in Italics, not preceded by 
 inverted commas, are spurious readings, or interpolations, and at 
 best of doubtful authority, according to Griesbach's improved 
 Greek text. 
 
 IV. All words in Italics, preceded by inverted commas, "such 
 as," are quotations from the ancient prophets or other writings. 
 Such words in these quotations as are by Griesbach marked spuri- 
 ous, are in Roman. 
 
 [THE preceding matter appeared in the first edition of this 
 work. In the Appendix to this edition will be found whatever is 
 new.] 
 
i 
 
 THE 
 
 TESTIMONY 
 
 OF 
 
 THE APOSTLE. 
 
 First published in Judea, A. D. 41.* 
 
 jiatthew's preface: 
 The History^ of Jesus Christy Son of David, Son of Abraham. 
 
 SECTION I. 
 
 The Nativity. 
 
 1.2. ABRAHAM begot Isaac. Isaac begot Jacob. Jacob begot 
 Judah and h;s brothers. Judah had Pharez and Zarah by Tamar. 
 Pharez begot Hezron. Ilezron be^ot Ram. Rim begot Aminadab, 
 Aminadab begot Nashon. Nashon begot Salmon. Salmon had 
 Boaz by Rahab. Boaz had Obed by Ruth. Obed begot Jesse. 
 Jesse begot David the king. David the king had Solomon, by her 
 who hid been the wife of Uriah. Solomon begot Rehoboam. 
 Rehoboam begot Abia. Abia begot Asa. Asa begot Jehoshaphat. 
 Jehoshapbat begot Joram. Joram begot Uzziah Uzziah begot 
 Jotham. Jotham begot Ahaz. Ahaz begot Hezekiah. Heze- 
 kiah begot M^nasseh. Manasseh begot Araon. Anion be^ot 
 Josiah. Josiah had Jeconiah and his brothers, about the time of 
 the migration into Baoylon. After the migration into Babylon, 
 Jeconiah begot Salathiel. Salathiel begot Zerubbabel. Zerubba- 
 be! begot Abiud. Abiud begot Eliakim. Eliakim begot Azor. 
 Azor begot Zadoc, Zidoc begot Achirn. Achim begot Eliud. 
 Eiiud begot Eleazar. Eleazar begot Matthan. Matthan begot 
 Jacob. Jacob begot Joseph, the husband of Mary, of whom wa^ 
 born Jesus, who is called Messiah.^ So all the generations from 
 Abraham to David are fourteen; from David till the migration into 
 Babylon, fourteen; and from the migration into Babylon to the 
 Messiah, fourteen. 
 
 18. Now the birth of Jesus Christ happened thus: Mary his 
 mother had been espoused to Joseph; but before they came to- 
 gether, she proved to be with child by the Holy Spirit. Joseph 
 her husband being a worthy man, and unwilling to expose her, 
 intended to divorce her privately. But while he was thinking 
 upon this, a messenger^ of the Lord appearing to him in a dream, 
 said, Joseph, son of D^vid, scruple not to take home M^ry your 
 
 Appendix, No. I, -\Jpfj. Ao. II. f Or Christ. %App. J\o. III. 
 
 6 
 
'. it\-; f r h from Uk i . 
 
 a [ton j '"i shall - 
 
 In all ihi*. what the Lord liad ipoken L>\ tu 
 
 r./.^y fan -. 
 
 I .(1 w iili u-. 
 
 \ ; i i ■':< J i rd had 
 
 . inn., and ' ■ ii In i not, 
 
 on, u horn he named J 
 
 ii After the I I J.udea, in the 
 
 Mid inqoin lor we 
 
 i ast ci mi; lo him 
 
 i rm d, and :<!i Jcrusa- 
 
 i all i he chief prieal 
 
 demanded of them where the 
 
 - >rn ( ; j answered, .\ ■ Bethlehr m of Judea, 
 
 i< Prophet, ' .}/,</ lAuw IStthlehcm, in the 
 
 not tlte leaat iiluslriout zmong the cities of 
 
 ' JikL' : gt vei n m >/ people 
 
 'I hen Herod having secretly called the reagians, | rncurec] from 
 
 t 
 
 \ d i ling t hem i em, Ik- said, t.o, ma I 
 
 inquirt about iht chikk- and v. hen you have found him bring 
 
 : ;i i pay him homage. Having heard 
 
 tire kh rted; and lo! tlie star which had appeared lo 
 
 them in ii i ry, pioved before them, till it came arid 
 
 the child was. When they again saw 
 
 i ;r. tliey rejoiced exceedingly. And being tome into the 
 
 house, tire} round the child with M I mother; and prostrating 
 
 ;, did him hoiP:«g< Then qpemng their caikets, they 
 
 (i, as presents, gold, frank incense, snd n.\irh. And being 
 
 warm d ii. a Gleam not lo (CUlTD U U( rod, th< i U other 
 
 \\h( n they were gone, a messenger of tire Lgrd app< 
 to ,lo c eph in a dream, saidj > the child, with his 'mother, 
 
 Bee itito Egypt; and remain there t.ll 1 acquaint you; for 
 lit rod will vck t he child l<» destroy him. Accordingly he amsc, 
 took the child, with his mother, and withdrew by night into 
 V.4>nt, where he continued until the death of Herod; so that what 
 >rd bad-spoken by the Prophet was verified, "Out of Egypt 
 j i eculled my Aiu" 
 
 Then Herod, finding that he had been d« ceived by the magiar.s, 
 used, and despatched emissaries, who slew, by 
 I rh« n ate children m Bethlehem, ai ci in ail its terri- 
 tory, e entering the second >ear, down io the time 
 ■■■■■ t he had procured exact information troro the ou? giant*. 
 (he word ol Jeremiah the Prophet verified, "A cry vat 
 .. lumtntuthn t uv.d tueepittg % uhd bitter compliant < 
 
 i j ?.,,.-.,< 
 
I7t. HI OF MATTHEW. 63 
 
 "Rachel be-ivtiling her children, and refusing to he comforted, because 
 *lhey are not}) 
 
 Wnen Herod was dead, a messenger of the Lost! appearing in a 
 dream to Joseph in Egypt, said, Arise, take the chiid, with his 
 mother, and eo into the land of Israel; for they are dead who 
 sought his life. Accordingly, he arose, took the child, wilh his 
 mother, and went to the fund of Israel; but hearing that Archelaus 
 had succeeded his father Herod in the throne ot Judea, lie was 
 afraid to return thither; and, being warned in a dream, retired 
 in'o the district of Galilee, and resided in a city named N-izareth; 
 thereby verifying the declaration of the Prophet [concerning 
 Jesus.] that he should be called a Nazurene. 
 
 SECTION II. 
 The Immersion * 
 
 IIT. IN those days appeared John the Imrnetser, who proc'airred. 
 in the wilderness of Judea, saying, Reform, for the Reign of heaven 
 approaches. For tnis is he of whom the Prophet Isaiah speaks 
 in these words, "The voice of one proclaiming in the wilderness, 
 "Prepare a -way for the Lord.j make for him a straight passage.'" 
 Now John wore raiment of camel's hair with a leather girdle 
 about his waist; and his food was locusts and wild honey. Then 
 Jerusalem and all Judea, and all the country along the J^rda 1 *- 
 resorted to him, and were immersed by hirn in Jordan, confessing 
 their sins. 
 
 7. But he seeing many Pharisees and Sadducees coming to him 
 to receive immersion, said to them, Offspring of vipers, who has 
 prompted you to flee from the impending vengeance? Produce, 
 then, the proper fruit of reformation; and presume not to say 
 within yourselves, 'We have Abraham for our father/ for I assure 
 }ou that of these stones God can raise children t» Abraham. And 
 even now the axe lies at the root of the trees; every tree, there- 
 fore, which produces not good fruit, is felled, and turned into 
 fuel. I indeed immerse you in water, that \ou may reform; but 
 he who comes after me is mightier than I, whose shoes I am not 
 worthy to carry. He will immerse you in the Holy Spirit and fire 
 His winnowing shovel is.in his hand, and he will thoroughly cleanse 
 his grain, 'e will gather his wheat into the granary, and consume 
 the chaff' in unquenchable fire. 
 
 Then came Jesus from Galilee to Jordan to be immersed by 
 John. But John excused himself, saying, It is I who need to be 
 immersed by you; and you c^me to me! Jesus answering said 
 unto him, Permit this at present; for thus ought we to ratify 
 every institution. Then John acquiesced. Jesus being immersed, 
 no sooner arose out of the water, than heaven was opened to himj 
 and the Spirit of God appeared, descending like a dove, and light- 
 ing upon him: while a voice from heaven proclaimed, This is my 
 beloved Son in whom I delight. 
 
 *Jpp. No> IY. -\In the Hebrew of Isaiah, Jehovah, 
 
d4 I HE c.'i. i\ 
 
 IV. Then was lucted by the Spirit into the wilder 
 
 Ticss, to be tempt* (1 by (be devil.' And aft< ;• Fitting forty day* 
 And forty nights* he was hungry. Whereupon the tempter ac- 
 costing bin), r.;iel, If you be (.id's Son, command that 
 ■tones become loaves. Jest , s.od, It is written, ".Man 
 
 10J by bread only, but by every thing which God is pleased to 
 "u/>j>oi7H." Then the devil conveyed him into the holy city, and, 
 having placed him upon the battlement of the temple, said to him, 
 ti jrou be God's Son, throw yourself down; for it is written, "JDfe 
 
 "will give hit messengers^ the eha : they shall uphold you 
 
 ft in their armt, le$t you doth • ne." Jews Again 
 
 red, It is written, " i'uu thai' not put the Lovd\ your God to 
 'the preef. 9 ' Again the devil took him up a very high mountain, 
 whence he showed bim all the kingdoms of the world in their 
 glory, and said to bim, All these will I give )ou, if you will 
 prostrate yourself and worship me. Jesus answered, Satan, | begone; 
 for it is written, "You shall -worship the Lord] your Gcd, and shall 
 serve him omly." Then the devil leaving him, messengers can.e 
 and ministered to bim. 
 
 Now Jesus hearing that John was imprisoned, retired into 
 Galilee, and having left Nazareth, resided at Capernaum, a sea- 
 port inthe confines of Zebulun and Naphtali, therebv verifying 
 the words of Isaiah the Prophet; "The canton of Zebulun and the 
 -o.un'ivYt if .Y-L.':lc'.i, tit:.z:r: c:: '.It Jordan near the sea. Galilee of 
 "the nations; the people who abode in darkness, saw a great light, 
 "and on those -.i-ho inhabited a region of the shades of death) light 
 ~":'it arisen." l-'rom that lime Jesus began to proclaim, saying, 
 Keform, for the Reij:n of heaven approaches. 
 
 18. Then walking by ihe sea of Galilee, he saw (wo brothers, 
 Simon named I'eter, ?.nc] Andrew his brother, casting a drag into 
 the sea, for they were fishers. And he sod to them, Come with 
 me, and I will make you fishers of men. Immediately they left 
 the nets and followed him. Passing on he Bawolher t«o brothers, 
 James son of Zebedee and John his brother, in the bcik with their 
 lather Zebedee, mending their nets, and he called them. They 
 immediately, leaving the bark and their father, followed him. 
 
 Then Jesus went over all Galilee, teaching in their synagogues, 
 and proclaiming the glad tidings of the Keign, and curing every 
 sort of disease and malady among the people. And his f;«rr e 
 spread through all Syria, and they brought to him all their 
 seized and tormented with various distempers, demoniacs, and 
 lunatics, and paralytics, and he healed them. And vast multitudes 
 followed bim from Galilee, from I)ecapolif,|| from Jerusalem 
 from Judea. and from the banks of the Jordan. 
 
 Voter, \ Appendix t ."o, III. 
 
 \Jeho~ 
 
 ■ar». ^f, 
 m Jehovah. 
 
 ■ cities 
 
eh. v of mattiiew. 65 
 
 SECTION HI. 
 
 77ie Sermon on the Mount. 
 
 V. JESUS seeing so great a confluence, repaired to a mountain, 
 and having sat down, his disciples came to him. Then breaking 1 
 silence, he taught them, saying; — 
 
 Happy the poor who repine not; for the kingdom of heaven is 
 theirs! Happy they who mourn; for they shall receive consolation! 
 Happy the meek; for they shall inherit the land! Happy they 
 who hunger and thirst for righteousness; for they shall be satisfied! 
 Happy the merciful; for they shall obtain mercy! Happy the clean 
 in heart; for they shall see God! Happy the peace-makers; for 
 they shall be called sons of God! Happy they who suffer perse- 
 cution on account of righteousness; for the kingdom of heaven is 
 theirs! Happy shall you be when men shall revile and prosecute 
 you, and, on my account, accuse you falsely of. every evil thing! 
 Rejoice and exult; for great is your reward in heaven; for thus the 
 Prophets were persecuted who were before you. 
 
 You are the salt of the earth. If the salt become insipid, how 
 shall its saltness be restored? It is thenceforth fit only to be cast 
 out and trodden by men. You are the light of the world. A city 
 situate on a mountain must be conspicuous. A lamp is lighted to 
 be put, not under a cora-measure, but on a stand, that it may shine 
 to ail the family. Thus, let your light shine before men, that they 
 seeing your good actions, may glorify your Father who is iij 
 heaven. 
 
 17. Think not that I am come to subvert the law or the prophets. 
 I am come not to subvert, but to ratify. For indeed I say unto 
 you, heaven and earth shall sooner perish, than one iota, or one 
 tittle of the law shall perish without attaining its end. Whosoever, 
 therefore, shall violate, or teach others to violate, were it the least 
 of these commandments, shall be in no esteem in the Reign of 
 heaven; but whosoever shall practise and teach them, shall be 
 highly esteemed in the Reign of heaven. For I warn you, that 
 unless your righteousness excel the righteousness of the Scribes 
 and Pharisees, you shall never enter the kingdom of heaven. 
 
 You have heard that it was said to the ancients, "You shall not 
 ''commie murder,- for whosoever commits murder shall be obnoxious 
 "to the judges." But I say unto you, Whosoever is angry with 
 his brother unjustly, shall be obnoxious to the judges; whoever 
 shall call him fool, shall be obnoxious to the council; but whoso- 
 ever shall call him miscreant, shall be obnoxious to hell-fire.* 
 Therefore, if you bring your gift to the altar, and there recollect 
 that your brother has ground to complain of you; leave there your 
 gift before the altar: first go and procure reconciliation with your 
 brother; then come, and offer your gift. Compound betimes with 
 your creditor, while you are on the road together; lest the creditor 
 consign you to the judge; and the judge consign you to the 
 
 * Appendix* J\"q. V. 
 
i in. i ! eh. 
 
 officer, and )ou be thrown into 
 
 you will not be n I \ ou have discharged lb 
 
 fart hing*. 
 
 ^ ou have heard il.at 
 But i 
 
 order to cl i omitted adultery 
 
 . r in his h , it your right e\ e in 
 
 i it out, and . ou to lose i 
 
 your n ur whole b nto bell. 
 
 And it')" you, nil it off, ar.d throw it 
 
 i to lose one oi your members, than tbat your 
 whole bod) b 
 
 It lias bun sa: ; . 
 
 j ou, Whosoever shall di.-- 
 mis, h - l the occasion of her b 
 
 irig an ad< rrita her that is dismissed, 
 
 s adultery. 
 
 i have heard tliat it was said to tbc ancients. 
 
 But I say unto j not at all; neither by bearer, f< 
 
 r by the earth, for it is Ids footstool; neither 
 
 ■hall you swear by Jerusalem, for it is the city of the Great King, 
 nor by your head, bee cannot make one hair 
 
 black. But let your yes lie Yes, your no, No; for 
 ileth these, proceeds fiom evil. 
 
 that it was said, . tk f» 
 
 t—thV Bui o you, Ilesist not the injurious, nut if any 
 
 one strike you on the right check, turn to him also tic left 
 Whoever will sue you for your coat, lei him have your mantl 
 
 instrain you to jro oi H him, go 
 
 two. Give to him that asks you; and him that wculd borrow 
 U put not 
 You bjrtfe beard thai it was said, " Pan 
 
 But I say unloyou, Love your enemies; bless 
 wbo curse • tod to them who hate you; ami 
 
 ho arraign and pi i may !ve children 
 
 of your Father in heaven, who makes Ids sun arise i 
 g n.l, and sends rain on just ami unjust. i love them 
 
 who love yon, what reward car. you expect/ Do not even the 
 e ns so? And if you show courtesy to your friends 
 yon excel? F)o not even th< - 
 ct, ; ';r Father who is in h< 
 
 '. :. Take heed that you perform not jour religious duties before 
 in order to be observed by them, otherwise you will obtain 
 no reward from your Father who is in hi hvui. 
 
 ■\Yhen, therefore, you give alms, do not proclaim it by sound 
 ct trumpet, as the hypocrites d<>, in the assemblir-s and in 
 streets, that they may be extolled by men. Indeed I say unto you 
 they have received their reward. But you, when you giv. 
 let not your left I right nan I 
 
vh. vt ur MATTHKW. 67 
 
 your alms may be in secret; and your Father, to whom nothing is 
 secret, will himself recompense you. 
 
 And when you pray, be not like the hypocrites, who affect 
 to pray standing in the assemblies, and at the corners of the streets, 
 that men may observe them. Indeed I say unto you, they have 
 received their reward. But you, when )ou would pray, retire 
 to ) our closet; and, having- shut the door, pray toyour Father; and 
 your Father, to whom though he is unseen himself, nothing is 
 secret, will recompense you. And in prayer, talk not at random, 
 as the Pagans, who think that using many words will procure 
 them acceptance. Imitate them not; for your Father knoweth 
 what things you want, before you ask him. Thus, therefore, pfay 
 you: Our Father, who art in heaven, thy name be hallowed; thy 
 reign come; thy will be done upon the earth, as it is in heaven^ 
 give us to-day our daily bread; forgive us our debts as we forgive 
 our debtors; and abandon us not to temptation, but preserve us 
 from evil. For thine is the kingdom, and the power, and the glory, 
 for ever. Jimem* For, if you forgive others their trespasses, your 
 heavenly Father will also forgive you: but if you forgive not others 
 their trespasses, neither will your Father forgive your trespasses. 
 
 16. Moreover, when you fast, look not dismal, as the hypocrites, 
 who disfigure their faces, that men may observe that they fast. 
 Indeed I say unto you, they have received their reward. But you, 
 when you fast, anoint your head, and'wssh your face; that your 
 fasting may not appear to men, but to your Father; and your Father, 
 to whom, though he is unseen himself, nothing is secret, will 
 recompense you. 
 
 Amass not for yourselves treasures upon the earth, where moths 
 and rust may consume it, or thieves breaking in may steal it. But 
 provide for yourselves treasure in heaven, where are neither moths 
 nor rust to consume it, nor thieves to break in and steal it. 
 For where your treasure is, your heart will also be. The lamp of 
 the body is the eye. If, therefore, your eye be sound, your whole 
 body will be enlightened: but if your eye be distempered, your 
 whole body will be dark. And if even the light which is in you 
 be darkness; how great will the darkness be! 
 
 A man cannot serve two masters; for either he will hate one, 
 and love the other; or at least he will attend one and neglect the 
 other. You cannot serve God and Riches. Therefore I charge 
 you; be not anxious about your life, what you shall eat, or what you 
 shall drink; nor about your body, what you shall wear. Is not life 
 a greater gift than food; and the body than raiment? Observe the 
 fowls of heaven. They neither sow nor reap. They have no 
 storehouse;, but your heavenly Father feeds them. Are not you 
 much more valuable than they? Besides; which of you can by 
 his anxiety prolong his life one hour? And why are you anxious 
 about raiment? Mark the lilies of the field. How do they grow? 
 Tbey toil not: they spin not. Yet I affirm that even Solomon in all 
 his glory, was not equally adorned with one of these. If then 
 
 "jpp. No. rt. 
 
vh ■ 
 
 !).igr, w hicli t< be field, and t(, 
 
 it o the ovenj v. ill lie not much more 
 
 j not anxiously, (as ihe hei 
 r what si. all we drinks or wtaer* 
 with shall we be clotl 
 
 nil But m< k hi -t II e kiti^cloni i I 
 
 an.l the ri|chteousnen required bv him; and all thest things 
 
 Idcd to > i ii. I; i ut Ihe ii otn.tt 
 
 the morrow will be anxious about itself Sufiki< > day 
 
 rs its own trouble. 
 
 VII. Judge not, that yori be not jud| iaycujudg< 
 
 shall be judged; and with the measure wherewith you g'n 
 shall rt ■ i \i.d why do j a in your brother's 
 
 eye, but are inaenaible of the thorn in your own ty*i Or how 
 ly to your brother. 'I.el me t. ke the mote out < i 
 you who have a thorn in vour owi ? Hypocrite, first tnke 
 the thorn out of your own eve; then you will see to lake the 
 mole out of your brother's eye. 
 
 not things hoi) to dogs, and cast not your pearls before 
 jwine, lest tbey trample them under loot, or turn upon you and 
 tear you. 
 
 :. and you shall obtain; seek, and you ska!! find; knock, 
 aad it shall be opened to you. For whosoever asks, obtain. 1 ; who* 
 BOCTer seeks, find?; and to every one who knock-, the door shall 
 be opened. Who amongst you men would give his son a stone, 
 when he asks bread; or a serpent, when he asks a lis!:. : If you 
 then, though evil, can give good things to your children, how 
 much more will your Father who is in heaven, give good things 
 tfl then that ask l.im? 
 
 12. Whatsoever you would that others do to you, do you also to 
 them; for this is the law and the prophets. Enter through the 
 strait gate; for wide is the gate of perdition, broad is the way 
 leading thither; and many are they who enter by it But how 
 strait is the gate of life; how narrow the way leading thither; and 
 how few are they who find ii! 
 
 Beware of false teachers, who come to you in the garb of sheep, 
 while inwardly they are ravenous wolves. By their fruits you shall 
 discover them. Are grapes gatheied from thorns; or figs from 
 thistles? Every good tree yields good fruit; and every e\il 
 tree evil fruit A good tree cannot yield evil fruit, nor an evil 
 tree good fruit. Every tree which yields not good fruit is 
 felled, and turned into fuel. Wherefore, by their fruits you shall 
 discover them. 
 
 Not every one who says unto me, Master, Master, ihall enter 
 into the kingdom of heaven; but he that does the will of my 
 c v !.o is in be&ven. Mirny will say to n;e en thai day, 
 'Master, Master, have we not taught in y our name, and in your name 
 'performed many miracles?' To whom I will declare", T never 
 acknowledged v ou Ihr.ait from me you who practise in'.rjuity.' 
 refore, whosoever hears these my precepts, and does 
 *hem, I will compare to a prudent rmn, who built his house 
 
eh. VIII OF MATTHEW. 69 
 
 the rock. For although the rain descended, and the rivers over- 
 flowed, and the winds blew and beat upon that house, it fell not, 
 because it was founded upon the rock. But whosoever hears 
 these my precepts, and does them not, shall be compared to a 
 fool, who built his house upon the sand. For when the rain de- 
 scended, and the rivers overflowed, and the winds blew, and dashed 
 against that house, it fell, and great was its ruin. 
 
 When Jesus had ended this discourse, the people were astonish- 
 ed at his manner of teaching: for he taught as one who had authori- 
 ty, and not as the Scribes. 
 
 SECTION IV. 
 
 Several Miracles. 
 
 VIII. BEING come down from the mountain, followed by a 
 great multitude, a leper came, who prostrating himself before 
 him, said, Sir, if you will you can cleanse me. Jesus stretched 
 out his hand and touched him, saying, I will; be you clean, 
 Immediately he was cured of his leprosy. Then Jesus said to him, 
 See you tell nobody; but go, show yourself to the priest, and make 
 the o dation prescribed by Moses, for notifying [the cure] to the 
 people. 
 
 5 Having entered Capernaum, a centurion* accosted him with 
 this reauest, Sir, my man-servant lies sick at home, exceedingly 
 affl. cted with a palsy. Jesus answered, 1 will go and cure him, 
 The centurion replying^ said, Sir, 1 have not deserved that you 
 should come under my roof; only say the word, and my servant 
 will be healed. For even I, who am under command myself, 
 having soldiers under me, say to one, 'Go,' and he goes; to 
 another, 'Come,' and he comes; and to my servant, 'Do this/ 
 and he does it. Jesus hearing this, was astonished, and said to 
 those who followed, Indeed, I say unto you, not even in Israel 
 have I found so great faith. But I assure you, that many will 
 come from the east and from the west, and will be placed at table 
 with Abraham, and Isaac, and Jacob, in the kingdom of heaven,, 
 while the sons of the kingdom shall be thrust out into darkness, 
 where will be weeping and gnashing of teeth. Then Jesus said 
 to the centurion, Go home; be it to you according to your faith, 
 That instant his servant was cured. 
 
 Then Jesus having entered Peter's house, saw his wife's mother 
 lying sick of a fever: and having touched her hand, the fever left 
 her; whereupon she arose and entertained him. 
 
 In the evening they presented to him many demoniacs; and he 
 expelled the spirits with a word, and cured all the sick, thus 
 verifying the saying of the Prophet Isaiah, "He has himself carried 
 off our infirmities and home onr. distresses." 
 
 Jesus seeing himself crowded on all sides, gave orders to pass 
 to the opposite shore. Meantime a Scribe accosted him, say- 
 ing, Itabbi, I will follow you whithersoever you go. Jesus ar;- 
 
 *A Roman fgjjfcer, v:ho had the command of 100 soldisi :;.. 
 
70 li'. rlt. 
 
 swcred, Th-' f.^es ). . 
 
 ■ 
 
 Another, one o to him, Muter, permit me 
 
 uiry my father. Jesus answered, Follow me, and 
 lead bun their 
 
 n entering the- bark, his disciples followed him. Boon .-if'ir 
 arose in tbi • t a t< mpett, ttiat th^ bark 
 
 ih the billows. Bu be being asleep, hisdiscipiei 
 1 him, ssy'u w e perish. li- 
 
 tre you timorous, O yon distrustful? Then he arose, u dh 
 inds and the sea, a great calm ensued; ins< 
 
 ith admiration, \\ I. at personage is tin-, 
 . \ en the. a inds and the sea i 
 
 When he to the other side, into the country nf 
 
 ladarenes, there met him two demoniacs, issuing out ol tie 
 
 monuments, so furious, that nobody durst pas* t hat way. These 
 
 . saying, \\ hat have you to do with us, Jrm/», .Son 
 
 t Q >dT Are \ ou come hither to tornent us before t!)e lime? 
 
 Now there was feeding at some distance a great herd of swine. 
 
 And the fiends besought him, saying, It you ixpel us, permit 
 
 us to go into the herd of Bwioe. He answered, Go. Ann 
 
 tbey were cast out, the) went into the swine; on which the whole 
 
 herd rushed down a precipice in'." the sea, and pcrisbtd in the 
 
 waters. Then the herdsmen fit d into the city, and reported every 
 
 thing, and what had happened to the demoniacs. Present!) the 
 
 whole city went out to nite- Jesuft,and having seen him, entreated 
 
 U rnton . 
 
 IX. Tnen having gone aboard the berk, he repassed, and went 
 
 own cih ; where t hey bu light to him a paralytic, laid upen 
 
 J siis perceiving their faith, said to the paralytic, Son, 
 
 take courage, your sins are forgiven yon. Whereupon some of 
 
 - vibes said within themselves, •This man blasphemes.' But 
 
 Jesus knowing th<. r Bentiments, said, "Why do you harbor evil 
 
 thoughts? M hich is easier, to say, 'Your sins are forgiven;' or to 
 
 say [with t fleet,] 'Arise and walk. 1 But ibatyou ma) know that 
 
 the Son of Man hrrh power upon the earth to forgive sins, Arise 
 
 (said he then to the para 1 ) t.c,) take op \our bed and go home. 
 
 Accordingly he arose, and went home. And 'he people saw and 
 
 Wondered, glorifying God, who had given such power to men. 
 
 A> Jestii depar'ed thence, he saw a man, named Matthew, 
 sitting at the toll office; to whom he said, Follow me. And he 
 followed him. 
 rwards Jesus, being a' table in a house, many pub:. cars 
 nners came and placed themselves with him and his 
 
 the Pharisees observing this, said to his disciples, 
 
 your teacher eat v. i h publicans and sinners? Jtsus- 
 
 hearing them, answered The whole need not a physician, but 
 
 ck G >, therefore, and learn what tl lis means, 'J >■ 
 humanly, , rifecc" fnv 1 came to call, not the right* uus, 
 
 ■ 
 
h. kX OF MATTHEW. 71 
 
 Then Jo!in J s disciples accosting 1 him, said, We and the Pharisees 
 often fast: why do your disciples never fast? Jesus answered, Do 
 the bridemen mourn, while the bridegroom is with them? But the 
 time will come when the bridegroom shall be taken from them, 
 and then they will fast. Nobody mends an old garment with 
 undressed cloth; else the patch itself tears the garment, and 
 makes a greater rent. Neither do people put new wine into 
 old leather bottles; otherwise the bottles burs': and thus, both 
 t'.ie wine is spilt, and the bottles are rendered useless. But they 
 put new wine into new bottles, and both are preserved. 
 
 While he was speaking, a ruler came, and prostrating himself, 
 said, My daughter is by this time dead; but come, and i- y your 
 band upon her, and she will revive. And Jesus arose, and, as he 
 followed him, with his disciples, a woman, who had been twelve 
 years afflicted with a bloody issue, coming behind, touched the 
 tuft of his mantk; for she said within herself, 'If ( hut touch his 
 mantle, 1 shall recover.' Je.sus turning about, saw her, and taid, 
 Daughter, take courage, sour faith hath cured you. And the 
 woman was wed from that instant. 
 
 Being come ftitothe ruler's house, and seeing the p'a^ ers on 
 the flute, with the. crowd making a bustie, he said to them, Ys th- 
 ijsuw, for the damsel is net dead, but asleep. And they derided 
 him: but when the people were put out. he entered, and having 
 taken her by the band, the damsel arose. Now the fame of this 
 action spread through all that country. 
 
 .27. When Jesus departed thence* two blind men followed 1 dm, 
 crying, Son of David, have pity upon us. Being come into the 
 ■house, the blind men approached: and Jesus said to them, Do you 
 believe that I can do thi;? They answered, Yes, Master. Then 
 he touchefl* their eyes., saying-, Be it unto you according to your 
 faith. Immediately their eyes were opened. And Jesus strictly 
 Charging them, said, Take care that imbed) know it. But being 
 departed, they spread his fame through all that country. 
 
 They were scarce!) gone, when a dumb demoniac was presented 
 to him. The demon being expelled, the dumb spake, and the 
 ..people wondered, saying, Nothing dke this was ever seen in 
 Israel. But the Pharisees said, He expels the demons by the 
 prince of the demons. 
 
 SECTION Vo 
 
 The Charge to the Apostles, 
 
 THEN Jesus went through all the cities and villages, teaching 
 in their synagogues, and proclaiming the glad tidings of the 
 Reign, and curing every disease and every malady among the 
 .people. But when he saw the multitudes, he had compassion upon 
 them, because they were scattered and exposed, like a flock 
 without a shepherd. Then he said to his disciples, The harvest 
 is plentiful, but the reapers are few: entreat, therefore, the Lore! 
 =?f the harvest, that he would send laborers to reap it; 
 
Tl Tin; iks ri now eh. X 
 
 X. And having Called to l.nn his twelve (JisctplfS, lie g:.ve 
 them power to I ip< I m.de.in spirits, and to cue diseases and 
 mdudi ■■-» "t every kind. Now tlr sc are the names of the twelve 
 
 ap istles.* The h r >i, Bin Peter, and Andrew his 
 
 brother; James* ion oi Z bedee, and John his brother; Philip 
 
 , and Matthew the pub:ican ; .) 
 |On Ol .MptieilS, and ! I haddeu-; Mr:. 
 
 mite, and J he wiio betrayed him. These 
 
 tw. 1. ] iu • c nmii i m, and * -\ ing, 
 
 (.>) not away to G - i»ar nt ri 9am ntan city; but 
 
 as you 
 
 i hi R i._ ' oi '■ lr»n approat I.e.-.' li a! 
 
 i • > you have received, 
 
 :. or silver, or a^-j in > oue girdles; 
 
 rs, shoes, or staves; ,or the workman 
 is uorii y 
 
 on t nter, inquire what person of 
 
 h l.'iu unt t \ ou !ca\e the place. 
 
 v u ent« . ly. If i he- family Le 
 
 worthy, the . ■- shall c >me upon tin m: if ihry 
 
 worthy, i i und upon yourselves Whtresoever 
 
 they will not I J onr wor-Js, in depart, ng 
 
 that house or at; , shake tue <lus' < ffyour feet. Indei d I say unto 
 
 you, the condition of So.bm and Goi .on ha shall be more toleiable 
 
 c!i the day of judgment, than the condition of that city. 
 
 18. Behold! I send you forth as slurp amidst wolves. Be 
 therefore, prudent as ihe serpents, and harmless as the do\ts. 
 But be upon \:>ur i^uard with men; for they will d- liver you to 
 councils, and scourge you in their synagogues; and you siia 1 be 
 brought before governors and kin^s, o.j my account, to bear 
 testimony to them, and to the tiuitiies. But when they deliver 
 you up, be not anxious how, or what you shall speak; for what 
 you s'.ould speak shad be suggested to you in th..t moment, tor 
 it shall not be >ou that sNa'l speak; but the Spirit of my Fa'.her 
 who will speak :,y you. Then the brother will consign the bro.her 
 to death; and the lather the child; and children will arise against 
 their parents, and procure their death. And for my name you shall 
 be hated universally. But the man who persevereth to the end, 
 shall be saved. 
 
 Therefore, when they persecute you in one city, flee to another; 
 for indeed 1 say unto jou, you shall not have gone through the cities 
 of Israel, ere the Son of Man be come. A disciple is not above 
 his teacher, nor a servant above his master. It is enough for the 
 disciple to be as his teacher, and for the servant to be as his master. 
 If they have called the master of the house Beelzebub, how much 
 more will they call his domestics;? 
 
 Therefore, fear them not; for there is nothing hid that shall 
 not be detected; no'hing secret that shall not be known. What I 
 tell }ou in the dark, publish in the light; and what is whisptred 
 
 * Missionaries:. 
 
C/l. XI OF MATTHEW. 73 
 
 fri your ear, proclaim from the house tops. And fear not them 
 who kill the body, but cannot kill the soul; fear rather him who 
 can destroy both soul and body in hell. Are not two sparrows 
 sold for a penm?* Vet neither of them falls to the ground with- 
 out the -ivlll of your Father. Nay, the very hairs of your head 
 are all numbered. Fear not then, you are much more valuable 
 than sparrows. Whosoever, therefore, shall acknowledge me 
 before men, him will I also acknowledge before my Father who 
 is in heaven. But whosoever shall disown me before men, him 
 will I also disown before my Father who is in heaven. 
 
 Think not that I am come to bring peace to the earth. I came, 
 not to bring peace, but a sword. For I am come to make dis- 
 tention betwixt father and son, betwixt mother and daughter, 
 betwixt mother-in-law and daughter-in-law.; so that a man's enemies 
 will be found in his own family. £1* who loves father or mother 
 more than me, is not worthy of me. He who loves son or daughter 
 more than me is not worthy of me. He who will not take his 
 cross and follow me, is not worthy of me. He who preserves his 
 life, shall lose it: but he who loses his life, on my account, shall 
 preserve it. 
 
 40. He that receives you, receives me; and he that receives 
 me, receives him who sent me. He that receives a prophet, be- 
 cause he is a prophet, shall obtain a prophet's reward; ami he 
 that receives a righteous man, because he is a righteous man, shall 
 obtain a righteous man's reward: and whosoever shall give any of 
 these little ones, because he is my disciple, were it but a cup of 
 cold water, to drink; indeed I say to you, he shall not lose his 
 reward. 
 
 XI. When Jesus had made an end of instructing his twelve 
 disciples, he departed thence to 'teach and give warning in the 
 cities. 
 
 SECTION VI. 
 
 The Character of the Times. 
 
 NOW John having heard in prison of the works of the Messiah, 
 sent two ef his disciples, who asked him, Are you He that comes, 
 or must we expect another? Jesus answering, said to them, 
 Go and relate to John what you have heard and seen. The blind 
 are made to see, the lame to walk, the deaf to hear; lepers are 
 cleansed; the dead are raised; and good news is brought to the 
 poor: and happy is he to whou, I shall not prove a stumbling 
 block. 
 
 When they were departed, Jesus said to the people concerning 
 John, What went you out into the wilderness to behold? A reed 
 shaken by the wind? But what went you to see? A man effemi- 
 nately dressed? It is kings' pa'aces [not deserts] that such frecpient. 
 What then went you to see? A prophet? Yes, I. tell yeu, anc 
 
 " ' ^ssavioriy value l^r cent. 
 
; i i!i. xi i 
 
 something superi 
 
 Indeed l say i<> \ ou, 
 
 baa not ari • m 
 
 id the itei.. n of b 
 
 .- i : i > *- • I nOM , 
 
 i it nfl .I'.lm appi ur( 'I, all the pi 
 v en your i and if you will beart< 
 
 conn A\ hoever h^ . ars lo bear, let bim 
 But I ill 1 liken tl i th< 
 
 •. , lo whom their play-fell< lin, Baying, 
 
 have p .;•; ed to * mi up< n llu pipe, \ U1 you have not danced; we 
 to you, but you have not 
 Iron nil ut and drink, and th 
 Son of Man came using meat and d 
 and the; is a lover of banquets and wine, a companion of 
 
 Dera.' But wisdom is justified by her children. 
 I . lie began to reproach the citus wherein most oi his 
 lormed, because thej reformed not. Wo 
 . d! Wo unto thee Bethsaida! lor ii the mil 
 which have been performed in you, had been performed in rVre 
 had reformed lung ago in sackcloth and 
 
 [ t!ie condition ot Tyre and bidon, on the 
 be, more tolerable than yours. And thou 
 be< a exalted to heaven, sbait be bro 
 Lb m rucles which have been performed in 
 aed in S kdom, at bad remained until now. 
 condition of Sodom, on ibe day of 
 tolerable llaan thine. 
 BUS said, I adore thee, O Father, Lord of 
 , because, having biddeti these things from 
 revealed them lo babes: yes, I 
 ire. 
 ted every thin to me; and none knows th-j 
 Son, except the Father; neither knt.vs anyone the Fattier, tx- 
 Ihe Son, and he to whom the ban will reveal him. Come 
 lo me all you who toil and are burdened; and 1 will relieve you 
 take my yoke upon you, and be taugat oy me; tor lam meek and 
 and your souis shall find relief. For my yoke :.-. 
 urden is light. 
 
 time, as Je^us was walking through the com on 
 
 .u,t his disciples, being hungry, began to pluck the 
 
 1 eat tiiem. The Pharisees observing this, said 
 
 to him, Lo! your disciples are doing what it is not lawful to do on 
 
 Lh. He answered, Have you not read what David did, 
 
 VII. 
 
 day, or rather from Friday at $vn-z»', to Sat 
 , tht Jev>» reckoned. 
 
■■/I. XI i OV MATTHEW. T& 
 
 and his attendants, when they were hungry; how he entered the 
 tabernacle of God, and ate the loaves of the presence, which it 
 was not lawful for him, or his attendants, to eat, but solely for the 
 priests? Or have you not learnt from the law that the priests in 
 the temple violate the rest to be observed on Sabbaths, and are 
 nevertheless blameless? Now I affirm that something greater than 
 the temple is here. But had you known what this means, "i 
 require humanity and not sacrifice" you would not have condemn- 
 ed the guiltless: for the Son of Man is master of the Sabbath. 
 
 Leaving that place, he went into their synagogue, and found a 
 man there whose hand was blasted. They asked Jesus with a 
 design to accuse him, Is it lawful to heal on the Sabbath? He 
 answered, What man is there amongst you, who having one 
 sheep, if it fall into a pit on the Sabbath, will not lay hold on it, 
 and lift it out? And does not a man greatly excel a sheep? It is 
 lawful, therefore, to do good on the Sabbath. Then he said to 
 the man, Stretch out your hand. And as he stretched it out, it 
 became sound like the other. But the Pharisees went out and 
 concerted against Jesus to destroy him. 
 
 Jesus knowing this, departed, and being followed by a vast 
 multitude, healed all their sick, enjoining them not to discover 
 him. Thus the word of the Prophet Isaiah was verified, "Behold 
 { my servant -whom I have chosen, my beloved in tvhom my soul delights: 
 "I rvill cause my Spirit to abide upon him, and he shall give laivs to 
 i( the nations; he -will not contend, nor clamor, nor make his voice be 
 "heard in the streets. A bruised reed he ivill not break; and a diml^ 
 "burning taper he tvill not quench, till he render his laws victonous. 
 Ci J\ations also shall trust in his name."* 
 
 22. Then was brought to him a demoniac dumb and blind; and 
 he cured him, insomuch that he both spake and saw. And all the 
 people said with amazement, Is This the son of David? But the 
 Pharisees hearing them said, This man expels demons only by 
 Beelzebub, prince of the demons. But Jesus, knowing their 
 surmises, said to them, By civil dissentions any kingdom may be 
 desolated; and no city or family, where such dissentions are, can 
 subsist. Now if Satan expel Satan, his kingdom is torn by civil 
 dissentions; how can it then subsist? Besides, if I expel demons 
 by Beelzebub, by whom do your sons expel them? Wherefore 
 they shall be your judges. But, if I expel demons by the Spirit 
 of God, the Reign of God has overtaken you. For how can one 
 enter the strong one's house, and plunder his goods, unless he 
 first overpower the strong one? Then indeed he may plunder his 
 house. He who is not for me, is against me: and he who gathers 
 not with me, scatters. 
 
 Wherefore I say to you, though every other sin and detraction 
 In men is pardonable, their detraction from the Spirit is unpardon- 
 able: for whosoever shall inveigh against the Son of Man may 
 obtain pardon; but whosoever shall speak against the Holy Spirit, 
 shall never be pardoned, either in the present state, or in the 
 
 *Jpt)endLr, A>>. VIII 
 
I I TIIK 1T> i !M . //. xi :, 
 
 future.* Either call the tree go< i fruit goodi or call the 
 
 tree bad, ind its fruit I nguish tbe tree by the fruit. 
 
 Offspring of vipers, bow can you thai are evil ;-pcak good things, 
 .'met- it is out of the fttlnesi s/ tfu heart that the- mouth speaks! 
 
 1 BC good man OUt of f.is good treasure prod) I tilings; the 
 
 bid ii in out of his bad td things. Beaasused, 
 
 however, thai of every pernicious word which men shall utter, 
 they ..hall give an account on the day of judgment. Tor by you* 
 words you shall be acquitted; and by \our words you shall be 
 
 ondenned. 
 Then some of the Scribes and Pharisees interposed, saying. 
 Rabbi, we desire to see a sign from \ou. Fie answering, said 
 to them, An evil and adulterous race demands a sign; but n<) 
 jign shall be given them, save the sign of the Prophet Jonah. 
 For as Jonah was three days and three nights in the stomach of 
 the great firfh the Son of Man will be t ; »ree days and three nights 
 in the bosom of the earth. The Ninevites will stand up in the 
 judgment against this race, and cause it to be condemned, because 
 they reformed when they were warned by Jonah; and behold here 
 lomething greater than Jonah. The queen of the south countn j 
 will arise in the judgment against this race, and cause it to be 
 condemned; because she cs»me from the extremities of the earth 
 
 > hear the wise discourses of Solomon; and behold here some- 
 
 hing greater than Solomon. 
 
 43. An unclean spirit, when he is gone out of a man, wanders 
 over pinched deserts in search of a resting place. And not finding 
 .\ny, he says, 'I wdl return to my house whence I came;' and 
 being come, he finds it empty, swept, and furnished. Where- 
 upon he goes, and brings with him seven other spirits more wicked 
 than himself; and having entered, they dwell there; and the last 
 state of that man becomes worse th:.n the first: thus will it also 
 far- with this evil race. 
 
 While he discoursed to the people, his mother and brothers 
 were without, desiricg to speak with him. And one said to him, 
 Your mother and your brothers are without, desiring to speak with 
 you. He answering, said to him that t >ld him, Who is my mother? 
 and who are my brothers? Then stretching out his hand towards 
 his disciples he said, Behold my mother and my brothers. Fop 
 whosoever does the will cf my Father who is in heaven, is rr ;: 
 brother, and sister, and mother. 
 
 SECTION VII. 
 
 Parable*. 
 
 XII I. THE same day, Jesus having gone cut of the bouse, sat 
 by the sea side; but so great a multitude flocked about him, that 
 he went into a bark, and sat down there, while all the people 
 stood on the shore. Then he discoursed to them of bnan) things 
 in parables. 
 
 •JppemUx. As, IX \Inthe Old Tcstandtf, Shaba 
 
Cll. XIII OF MATTHEW. 77 
 
 The sower, said he, went out to sow; and in sowing*, some seeds 
 fell by the way side, and the birds came and picked them up: some 
 fell on rocky ground, where they had little earth: these sprang 
 up the sooner, because the soil had no depth: but after the sun 
 had beat upon them they were scorched, and, having no root, 
 withered away. Some fell among thorns, and the thorns grew up 
 and choked them. Others fell into good ground, and yielded 
 increase, some a hundred, some sixty, some thirty fold. Whoever 
 has ears to hear, let him hear. 
 
 Then the disciples accosted him, saying, Why do you speak 
 to them in parables? He answering, said to them, Because it is 
 your privilege, and not theirs, to know the secrets of the Reign of 
 heaven. For to him that has, more shall be given, and he shall 
 abound; but from him that has not, even that which he has shall 
 be taken. For this reason I speak to them in parables; because 
 they seeing, see not; and hearing, hear not, nor regard; insomuch 
 that this prophecy of Isaiah is fulfilled in them, "You may indeed 
 "listen, but tuill not understand; you may look, but ivill not perceive, 
 "For this people's understanding is stupified, their ears are deafened, 
 ''and their eyes they have closed; lest seeing ~vith their eyes, hearing 
 "with their ears, and apprehending ivith their tinderstanding, they 
 "should reform, and I should reclaim them. 9 * But blessed are your 
 eyes, because they see; and your ears, because they hear. For 
 indeed I say to you, that many prophets and righteous men. 
 have desired to see the things which you see, but have not seen 
 them; and to hear the things which you hear, but have not heard 
 them. 
 
 18. Understand you, therefore, the parable of the sower. When 
 one hears the doctrine of the Reign, but minds it not, the evil one 
 comes, and snatches away that which was sown in bis heart. This 
 explains what fell by the way side. That which fell on rocky 
 ground, denotes him who, hearing the word, receives it at first 
 with pleasure; yet not having it rooted in his mind, retains it but 
 a while; for when trouble or persecution comes, because of the 
 word, instantly he relapses. That which fell among thorns, de- 
 notes that hearer in whom worldly cares, and deceitful riches, 
 stifle the word, and render it unfruitful. But that which fell into 
 good soil, and bore fruit, some a hundred, some sixty, some thirty 
 fold, denotes him who not only hears and minds, but obeys the 
 word. 
 
 Another parable he proposed to them, saying, The kingdom of 
 heaven may be compared to a field in which the proprietor had 
 sown good grain: but while people were asleep, his enemy came, 
 and sowed darnel among the wheat, and went off. When the 
 blade was up, and putting forth the ear, then appeared also the 
 darnel. And the servants came and said to their master, 'Sir, you 
 sowed good grain in your field; whence, then, has it darnel?' He 
 answered, 'An enemy has done this.' They said, 'Will you, then, 
 that we weed them out?' He replied, 'No; lest in weeding out 
 } -the darnel, you tear up also the wheat. Let both grow toeethe* 
 7* 
 
i Ml ell. Mil 
 
 'until tie harvest; and in ihe I'm < tl 
 
 I nto bundh 
 burning; then i 
 
 Anotl kingdom 
 
 ', i i] 1 1 <wn, 
 
 larger than »f the 
 
 Another Mfoili ve them: The kingdom of heaven is 
 
 which a woman mingled in three mi I meal 
 
 until the w hole was leev« •< i. 
 
 All these similitudes Jesus spoke to the people; for he taugbt 
 
 rd of the prophet, 
 >;rse in par ablet; 1 will titter things whereof all antiquity 
 
 Th< • tving tlie multitude, retired to the house, where 
 
 plain to us the parable of 
 
 the darnel i "•, He who 
 
 the good - sed is the Son of Man. The field is the world 
 
 the g< '' ,rp ; a '"' ( ^ '' i : ' the 
 
 ■ona of the evil one; the i m is the devil. 
 
 The harvest is the conclusion of this state; and the reapers arc 
 
 the m i b gathered and burnt, 
 
 on of this stale. The Son of Man will 
 
 itherout of his kingdom all sedu- 
 
 and iniquitous p em into the burning 
 
 fumact ; >'l ne there. Then 
 
 hine like the sun in the kingdom of their 
 
 ear9 to hear, let him I 
 
 .''jtn of heaven is like tre: r .ure hid in a field, 
 
 . discovert cover;-, and 
 
 : bu\s that . 
 
 d, the kingdom i 
 i a mercha 'C pearls, having met 
 
 sold all that he had and purcbas< 
 Again, the kingdom of besVen is like a sweep-net cast into the 
 hich enci i of every kind. When it is full, they 
 
 it ashore, atid gather tic good into vessels, but throw the 
 o shall it b :. elusion of this state. The 
 
 wicked from among the 
 ;i nd throw them into the burning furnace. Weeping 
 - v of teeth, shall be '.here. 
 
 • md aTltht ;■ answered, 
 
 scribe, therefore, instructed for 
 
 (teign of heaven, is lik - a I ous ! brings out of his 
 
 house new things and old. 1 these 
 
 , he depart 
 
eh. XIV OF MATTHEW, 79 
 
 SECTION VIII, 
 
 The People twice fed in the Desert. 
 
 JESUS being" come into his own country, taught the inhabitants 
 in their synagogue: and they said with astonishment, Whence has 
 this man this wisdom and this power of working miracles? Is not 
 this the carpenter's son? Is not his mother called Mar)? And do 
 not his brothers, James, and Joses, and Simon, and Judas, and 
 all his sisters, live amongst us? Whence then has he all these 
 things? Thus they were scandalized* at him. But Jesus said to 
 them, A prophet is no where disregarded, except in his own 
 country, and in his own famdy. And he did not many miracles 
 there, because of their unbelief. 
 
 XIV. At that time Herod the tetrarch.f hearing of the fame of 
 Jesus, said to his servants. This is John the Immerser; he is raised 
 from the dead; and therefore miracles are performed by him. 
 
 For Herod had caused John to be apprehended, imprisoned, and 
 bound, on account of Herodias his brother Philip's wife; for John 
 had said to him, It is not lawful for you to have her. And Herod 
 would have put him to death, but was afraid of the populace, who 
 accounted him a prophet. But when Herod's birth-day was kept, 
 the d lighter of Herodias danced before the company, and pleased 
 Herod so highly, that he swore he would giant her whatever s-he 
 should ask. She being instigated by her mother, said, Give me 
 here in a basin the head of John the Irnmerser. And the king 
 was sorry; nevertheless, from a regard to his oath and his guests, 
 he commanded that it should be given her. Accordingly .John 
 was beheaded in the prison by his order. And his head was 
 brought in a basin and presented to the damsel; and she carried 
 it to her mother. After which his disciples went and bruught the 
 body, and having buried it, came and told Jesus. 
 
 13. When Jesus heard this, he embarked privaiely, and retired 
 into a desert place, whereof the people being informed, followed 
 him by land out of the cities Observing, as he landed, a great 
 multitude, he had compassion on them, and healed their sick. 
 
 Towards the evening his disciples accosted him, saying, This is 
 a desert place, and the time is now past; dismiss the multitude, 
 that they may go to the villages, and buy themselves victual?. 
 Jesus answered, They need not go. Supply them yourselves. 
 They said to him, W 7 e have here but five leaves and two fishes, 
 He replied, Bring; them hither to me. Then having commanded 
 the people to lie down upon the grass, he took the five loaves and 
 the two fishes, and looking towards heaven, blessed them; then 
 breaking the loaves, he gave them to the disciples, and they dis- 
 tributed them among the people. When all had partaken, and 
 were satisfied, they carried off twelve baskets full of the fragments 
 
 *To be "scandalized" is to be offended on account of something 
 supposed criminal or irreligious 
 
 'That is t governor of a fourth part. 
 
SO 1 HE TBfl riMo ch, x> 
 
 tliat remained. Now they that hud est* n were about five thousand 
 men, beside women and children. 
 
 Immediately Jenu obliged his difciplea lo embark ind pass, over 
 before him, while he dismissed the multitude. Having dismissed 
 the multitude, he retired bj himself to i mountain to pray, mid 
 remained there alone till it was late. By that time the bai k was 
 half way over, toned by the waves, for the wind was contrary. 
 fourth watch o\' the night 9 Jem went to them, walking 
 on the sea. 'When the disciple! saw him walking 0:1 ti 
 being terrified, the] exclaimed, An apparition! snd cried out for 
 fear. Jesus immediate!} spoke to them, saying, Take cu>. 
 it is I, he not afraid. Peter answering, said to him, If it be you, 
 , bid me to come to you on the -sater. Jesus said, Come. 
 Then Peter getting out of the bark, walked on the water to- 
 Jt sus. ' Bu finding the 1 ind boisterous, he was frightened; 
 and beginning to su«k. c:icd, Master, save me. Jesus instantly 
 stretching- < ut his hai d, caught him, and said to him. Distrustful 
 man, wherefore did you doubt? W hen they had gone aboard, the 
 wind ceased. Then tln.se in the b.irk came, and prostrated them- 
 selves before him, saying, You are assuredly the son of a god.f 
 
 34. Having passed over, they landed on the territory of Genne- 
 saret;1 the inhabitants whereof knowing him, sent through all 
 thai country, and brought to him all the diseased, who besought 
 him to U t them touch but a tuft of his mantle; and as many as 
 touched, were cured. 
 
 \Y. Then some Scribes and Pharisees of Jerusalem addressed 
 him. saying, Why do) our disciples transgress the tradition of the 
 t dens? For th y wash not their hands before meals. Jesus 
 answering, said to hem, Why do you yourse'ves, by \our 
 tradition, transgress the commandment of God? For God has 
 commanded, saying, "Honor your father and mot her;'* and, "Who- 
 revile* father and mother shall be punished with death." But 
 )ou affirm, It a man say to father er mother, 'I de\ote whatever of 
 mine shall profit you,' he shall not afterwards honor by his assist- 
 ai.ee, his fatht r or his mother. Thus, by ) our tradition, ) ou annul 
 the commandment of God. Hypocrites, well do jou suit the 
 character which Isaiah gave of you, Faying, '■'This people addresc 
 "me with their mouth, and honor me with their lips, though their 
 "heart is estranged from me. But in vain they worship me, while 
 "thry teach institutions merely human." 
 
 I lien having called the multitude, he said to them, Hear, and 
 be instructed. It is not what goes into the mouth which pollutes 
 the man; but it is what proceeds out of the mouth which pollutes 
 the man. Thereupon his disciples accosting him, said, Did yofj 
 observe how the Pharisees, when they heard that saying, were 
 scandalized? He answered. Every plant which my heavenl) Father 
 has not planted, shall be extirpated. Let them alone. They are. 
 
 • Between three and six in the morning. 
 I mariners are supposed to have been Plgan-. 
 '■ the Old Testament, Chinnereth. 
 
v/l. XVI OF MATTHEW. Si 
 
 blind leaders of the blind; and if the blind lead the blind, both 
 will fall into the ditch. Then Peter addressing 1 him, said, Explain 
 to us that saying. Jesus answered, Are you also still void of under- 
 standing? l)o you not yet apprehend, that whatever enters the 
 mouth, passes into the belly, and is thrown out into the sink. But 
 that which proceeds out of the mouth, issues from the heart, and 
 so pollutes the man. For out of the heart proceed malicious con- 
 trivances, murders, adulteries, fornications, thefts, false testimonies, 
 calumnies. These are the things which pollute the man; but to 
 cat with unwashed hands pollutes not the man. 
 
 Then Jesus withdrew into the confines of Tyre and Sidon; and 
 behold! a Canaanitish woman of these territories came to him, 
 crying, Master, Son of David, have pity on me? my daughter 
 is grievously afflicted by a demon. But he gave her no answer. 
 Then his disciples interposed, and entreated him, saying, Dismiss 
 her, for she clamors after us. He answering, said, My mission is 
 only to the lost sheep of the stock of Israel. She, nevertheless, 
 advanced, and prostrating herself before him, said, O Master, 
 help me! He replied, It is not seemly to take the children's bread, 
 and throw it to the dogs. True, sir, returned she, yet even the 
 dogs are allowed the crumbs which fall from their master's tabte. 
 Then Jesus, answering, said to her, O woman! great is your faith, 
 Be it to you as you desire. And that instant her daughter was 
 healed. 
 
 29. Jesus having left that place, came nigh to the sea of Galilee,, 
 and repaired to a mountain, where he sat down: and great multi- 
 tudes flocked to him, bringing with them the lame, the blind, the 
 dumb, the cripple, and several others [in distress,] whom they 
 laid at his feet; and he healed them: insomuch, that the people 
 beheld, with admiration, the dumb speaking, the cripple sounds 
 the lame walking, and the blind seeing; and they glorified the 
 God of Israel. 
 
 Then Jesus called to him his disciples, and said, I have compas- 
 sion on the multitude, because they have now attended me three 
 days, and have nothing to eat: I will not dismiss them fasting, lest 
 their strength fail by the way. His disciples answered, Whence 
 can we get bread enough in this solitude to satisfy such a crowd? 
 He asked them, How many loaves have you? They said, Seven, 
 and a few small fishes. Then commanding the people to lie down 
 upon the ground, he took the seven loaves and the fishes, which, 
 having given thanks, he divided, and gave to his disciples, who 
 distributed them among the people. When all had partaken, and 
 were satisfied, they carried off seven hand-baskets lull of the frag- 
 ments that remained. Now they that had eaten were four thousand 
 men, beside women and children. 
 
 Then having dismissed the multitude, he embarked, and sailed 
 to the coast of Magdala. 
 
 XVI Thither some Pharisees and Sadducees repaired, who, to 
 try him, desired that he would show them a sign in the sky. lie 
 answering, said to them, In the evening you say, 'It will be fair 
 weather, for the sky is red:' and in the morning, 'There will be « 
 
%% til. 
 
 .storm to-day, for the sky is red and lowering. 1 You can judge 
 •right of the appearance of ihe sky, but cannot discern the 
 of the times. An evil and adulterous race demands a sign, but no 
 sign shall he given them, save the sign of the Prophet Jonah 
 Then leaving them, he departed. 
 
 Now his disciples, before they Came over, had forgot to b 
 loaves with them. Jesus said to them, Take heed, and beware 
 of the leaven of the Pharisees and of the Sadducees Where- 
 upon they said, reasoning among themsdve because We 
 have brought no loaves with us. Jesus perceiving it, said to 
 them, What do you reason amongst yourselves, O you distrustful. 
 That I speak thus, because you hate brought no loaves? Have 
 you no reflection.'* Or do you not remember the five loaves among 
 the five thousand, and how many baskets }ou filled with thl 
 ments; nor the seven loaves among the tour thousand, and bow 
 mam hand-baskets you filled? How is it that you do not under- 
 stand that I spake not concerning bread, when I bade you beware 
 of the leaven of the Pharisees and of the Sadducees? Then they 
 understood that he cautioned them not against the leaven which 
 the Pharisees and the Sadducees used in bread, but against thci: 
 doctrines. 
 
 SECTION IX. 
 
 The Transfiguration. 
 
 13. AS Jesus was going to the district of Cesarea Philippi, he 
 asked his disciples, saying. Who do men say that the Son of Man 
 is' They answered, Some say, 'John the Immerser;' others, 
 •Elijah;' others, 'Jeremiah, or one of the Prophets.' But who, 
 returned he, say you that I am? Simon Peter answering, said, 
 You are the Messiah, the Son of the Living God. Jesus replying, 
 said to him, happy are you, Simon IJarjona; - for flesh and 
 blood has not revealed this to you, but my Father who is in 
 heaven. I tell you, likewise, you are named Rock;j and on this 
 rock I will build my congregation,? over which the gates of Hades 
 shall not prevail. Moreover, I will give you the keys of the 
 kingdom of heaven: whatever you shall bind upon the earth, shall 
 be bound in heaven; and whatever you shall loose upon the earth, 
 shall be loosed in heaven. Then he forbade his disciples to tell 
 any man that he is the Messiah. 
 
 Prom that time Jesus began to discover to his disciples, that he 
 must go to Jerusalem, and there suffer much from the eld« 
 the chief priests, and the scribes, and be killed, and that he must 
 be raised the third day. On which Peter taking him aside, 
 reproved him, saying, God forbid. Master, this shall not befal 
 you IJ'i*. he turning said to Peter, Get you hence, adversary, \ ou 
 are an obstacle in my way; for you relish not the things of God, 
 but the thing's of men. 
 
 m Syriac t son of Jonas. -j So Peler in Greet, mid Cephas f 
 9ynac, ■*!>;;(/'". \App t Afe. X 
 
eh. xvii of mattiiew. 83 
 
 Then said Jesus lo his disciples, If any man will come under my 
 guidance, let him renounce himself, and take up his cross and 
 tollow me. For, whosoever would save his life shall lose it; and 
 whosoever will lose his life for my sake shull find it- What is a 
 man profited, if he should gain the whole world, with the forfeit 
 of his iiie? or what will a man not give in ransom for his life? For 
 the Son of Man, vested with his Father's glory, shuli come here- 
 after with his heavenly messengers, and recompense every one 
 according" to his actions. Indeed, I say to you, Some ot those 
 who are present shall not taste death, until they see the Son of 
 Man enter upon his Reign, 
 
 XVI!. After six days Jesus took Peter, and James, and John 
 brother of James, apart to the top of a high mountain, and was 
 transfigured in their presence. His face shone as the sun; and bis 
 raiment became white as the light. And presently appeared to 
 them Moses and Ehjah conversing with him. Peter upon this 
 addressing Jesus, sa d, Master, it is good for us to stay here; let 
 us make here, if you will, three booths, one for you, and one for 
 Moses, and one for Elijah. While he was speaking, behold! a 
 bright cloud covered them, and out of the cloud came a voice 
 winch said, This is my beloved Son in whom I delight. Hear him, 
 The disciples hearing this, fell upon their faces, and were greatly 
 frightened. But Jesus came and touched them, saying, Arise; be 
 not afraid. Then lifting- up their eyes, they saw none but Jesus. 
 
 9. As they went down from the mountam, Jesus commanded 
 them, saying, Tell no body what ) ou have seen, until the Son 
 of Man rise from the dead. Theft the disciples asked him, saying, 
 Why say the scribes that Elijah must come first? Jesus answer* 
 ing, said to them, To consummate the whole, Elijah indeed must 
 come first. But I tell you, Elijah is come already, though they 
 did not acknowledge him, but have treated him as they pleased. 
 Thus they will treat the Son of Man also. Then the disciples 
 understood that he spoke concerning John the Immerser. 
 
 When they were come to the multitude, a man came to him, 
 who kneeling, said, Sir, have pity on my son; for he is grievously 
 distressed with lunacy; olten he falls into the fire, and often into 
 the water, and I presented him to your disciples; but they could 
 not cure him. Jesus answering said, O unbelieving and perverse 
 race! How long shall I be with you? How long shall 1 suffer you? 
 Bring him hither to me. Then Jesus rebuked the demon and he 
 came out: and the lad wa6 instantly cured. 
 
 Hereupon the disciples came to him privately, saying, Why- 
 could not we expel this demon? Jesus answered, Because of 
 your unbelief; for, indeed, I say unto you, if you had faith, though 
 but as a grain of mustard seed, you might say to this mountain, 
 Remove to \ onder place, and it would remove: yes, nothing would 
 be impossible to you. This kind, however, is not dispossessed, 
 unless by prayer and fasting. 
 
 While they remained in Galilee, Jesus said to them, The 
 Son of Man is to be delivered up to men who will kill him: but 
 
'84 i i.vn\To:>\ ch. xvm 
 
 the third day ho shall he raised again. And they were p: 
 exceedingly. 
 
 Wtnn they were come to Capernaum, the collectors came and 
 asked Peter, Does not y<«ur teacher P*y ^ ,e didrachmaf He said, 
 Yes. Iking come into the house, before he spoke, Jesus laid to 
 him, What il your opinion, Simon? From whom do the kings of 
 the earth exact 'ribute or custom? From their own sons, or from 
 otberai Peter answered. From others. Jesus replied, The. sons 
 then are exempted. Nevertheless, lest we should give them 
 offence, go 'o the sea and throw a line, draw out thi firtt fish that 
 is hooked, and, having opened its mouth you shall find a stater,* 
 take that and give it them for me and ) ou. 
 
 \\ III. At that time the disciples came to Jesus inquiring, Who 
 ■hall be the greatest In the Reigri of heaven? Jesus calling to him 
 a child, placed him in the midst of them, and said, Indeed I say 
 to you, unless you be changed, and become ns children, you 
 shall never enter the kingdom of heaven. Whosoever, therefore, 
 shall become humble like this child, shall be greatest in the -Reign 
 of heaven Nay, whofl ever receives one such child, in my name, 
 receives me, but whoever shall insnare any of these little ones who 
 believe in me, it were btt er for him that an uppn millstone were 
 hanged about his neck, and that he were sunk in the ocean. 
 
 7. Wo to the world because of snares: snares indeed there 
 must be; nevertheless wo to the insnarer Wherefore* if your 
 hand or your foot insnare you, cut it off and throw it away; it is 
 be'ter for you to enter lame or maimed into life, than having 
 two ha' ds or two feet to be cast Into the everlasting fire. And 
 if your eye insnare you, pluck it out and throw it away: it is 
 better for you »o enter one eyed into life, than having two eyes 
 to be cast into hell-fire. Heware of contemning any of tliese 
 little ones; for I assure you that in Heaven their [ministering] 
 messpng»-rs continually behold the face of my Heavenly Father: 
 and the Son of Man is come to recover the lost. What think 
 you? If a man have a hundred sheep, and one of them have 
 strayed, will he not leave the ninety-nine upon the mountains, 
 and go in qu^st of the stray? And if he happen to find it, indeed 
 I say to you, he derives greater joy from it than from the ninety • 
 nine which went not astray. Thus it is not the will of your Father 
 in Heaven that any of these little ones should be lost. 
 
 Wherefore, if your brother trespass against you, go and ex- 
 postulate with h>m, when you and he are alone together. If he 
 hear you, you have gained your brother; but if he will not hear, 
 take one or two along with you, that by the testimony of two or 
 three witnesses every thing may be ascertained. If he despise 
 them, acquaint the congregation with it; and, if he despise the 
 congregation also, let him be to you as a pagan or publican. 
 Indeed I say to you, whatsoever you shall bind upon the earth, 
 shall be bound in heaven; and whatsoever you shall loose upon 
 ear^h, shall be loosed in heaven. 
 
 *.1 tribute of about 26 cents. -\Value 50 
 
.:. XIX 01- MATTHEW. 85 
 
 Again, I say to you, whatever two of you upon the earth shall 
 agree to ask, shall be granted them by my Father who is in heaven. 
 For wheresoever two or three are assembled in my name, I am in 
 the midst of them. 
 
 Then Feter approaching, said to him, Master, if my brother 
 repeatedly trespass against me, how often must I forgive him? 
 Must I seven times? Jesus answered, I say to you, not seven 
 times, but seventy times seven times. 
 
 23. In this the administration of heaven resembles a king, who 
 determined to settle accounts with his servants. Having begun to 
 reckon, one was brought who owed him ten thousand talents.* 
 But that servant not having wherewith to pay; his master, to 
 obtain payment, commanded that he and his wife and children, 
 and all that he had, should be sold. Then the servant throwing- 
 himself prostrate before his master, cried, 'Have patience with 
 me, my lord, and I will pay the whole.' And his master had 
 compassion upon him, and dismissed him, remitting the debt. 
 But this servant, as he went out, meeting one (if his fellow-servants 
 who owed him a hundred denarii,f seized him by the throat, 
 saying, 'Fay me what you owe.' His fellow-servant threw him- 
 self at his feet, and besought hiai, sa) ing, 'Have patUnce with me, 
 and I will pay you.' And he would not, bur instantly caused him 
 to be imprisoned, until he should discharge the debt. His fellow- 
 servants seeing this, were deeply affected, and went, and inform- 
 ed their master of all that had passed. Then his master, having; 
 given orders to call him, said to him, 'You wicked servant: all that 
 'debt I forgave you, because you besought me. Ought not you 
 'to have shown such pity to your fellow-servant, as I showed to 
 you?' So his master, being- provoked, delivered him to the 
 jailors, to remain in their hands, until he should clear the debt,. 
 Thus will my celestial Father treat every one of you who forgives 
 not from his heart the faults o/his brother. 
 
 SECTION X. 
 The Rich MarCs Application. 
 
 XIX. WHEN Jesus had ended this discourse, he left Galilee, 
 and came into the confines of Judea upon the Jordan, whither 
 great multitudes fallowed him, and he healed their sick. 
 
 Then some Pharisees came to him, and trying him, asked, Can 
 a man lawfully, upon every pretence, divorce h;s wife? He answer- 
 ed. Have you not read, that at the beginning, when the Creator 
 made man, he formed a male and a female, and said, "For this 
 "cause a man shall leave father and mother, and adhere to his -v?fe, 
 "and they txvo shall be one flesh." Wherefore they are no longer 
 two, but one flesh. What then God has conjoined, Jet not maa 
 separate. They replied, Why then did Moses command to give 
 a writing of divorcement, and dismiss hei? He answered, Moses, 
 indeed, because of your untractable disposition, permitted you it 
 
 t JhoiU twelve million of dollars. -\JlboiU 15 thll'ir?, 
 
 8 
 
I iii. i j. - 1 r. ( It. \i\ 
 
 divorce your wives, but it v. as not so from the b< \ inn ng 1 
 
 i.)!C 1 BJJ 10 \ OU, \\ ll< ( \i P i!|\ 01 
 
 liuI marries anol her, eotw i \\\\ h > er marries 
 
 iman divorced, commits adultery, His i rid to 
 
 pim, It such be the condition ol iter to live 
 
 ed. lie answered, They alone ile of living 
 
 on whom the power is conferred. For some are ei 
 their birth; others have been made eunuchs bj men; 
 
 sake o( the kingdom of h< iven, l ive made themselves 
 eunuchs. Let him act tins part who c 
 
 n*i (l to him, that h 
 em, and pray [tor them;] but the di roved 
 
 nis Baid, I .et the children . 
 nd hinder them not from coming unto me; fur of such is the 
 m ol heaven. And having laid his hands on them, he de- 
 i thence. 
 
 Vtterayards, one apnroacbing, said to him, Good Teacher, 
 
 \\iia1 good most I do to ootain eternal life? lie answered, Why 
 
 di ) ou call me good? God alone- is. good. If you would enter into 
 
 , life, keep the commandments. He said unto him, Which? 
 
 answered, "Tom shall not commit murder. Yon shall not 
 
 ^commit adultery. You shall not steal. Yon shall not give fttftie 
 
 Honor y our Juther and mother; and love yottr nei 
 
 urself." The young man replied, Ail these 1 have observed 
 
 ny childhood. Wherein am I still deficient? Jesus answered] 
 
 !!' you wou'd lit- perfect, rn sell your estate, and give the price 
 
 shall have treasure in heaven; then come 
 
 '.',x me. 'I He ) oung man hearing this, went a waj sorrowful, 
 
 reat poss< ps:< ns. 
 
 'ii Jesus said to bis disciples, Indeed I say unto you, 
 
 a rich man to enter the kingdom of heaven: I say 
 
 r tor a camel to pass through the eye of a needle, 
 
 for a rich man to enter the kingdom of God. tfis disciples, 
 
 with amazement, said, Who then can be saved? 
 
 Jesus, looking- at them, answered, With men this is impossible, 
 
 •'i Cod <very thing is possible. 
 
 n Peter replying, said, As tor us, we have forsaken all, 
 
 ollowed you; What then shall be our reward? Jesus answered, 
 
 1 ideed 1 say to yon, that at the Renovation, when the Son of 
 
 , shall be seated on his glorious throne, you my followers, 
 
 5 also upon twelve thrones, shall judge the twelve tribes of 
 
 Israel. And whosoever shall have forsaken, on m\ account, houses, 
 
 5, or sisters, or tathtr, or mother, or wife, or children, 
 
 or lands, shall receive a hundred fold, and inherit eternal life. 
 
 But man) shall be first that are last, and last that are first. For 
 
 administration of heaven will resemble the conduct of a house- 
 
 , who went out early in the morning to hire laborers for his 
 
 a'd. Having agreed with some for a denarius* a-day, he sent 
 
 mto his vineyard. A'jout the third hourf he went out, rod 
 
 tfl f A Ine o'clock, morning 
 
vK OF MA'ITHEW. 8f 
 
 seeing others unemployed in the market place, said to them, Co ^ 
 you likewise into my vineyard, and 1 will give you what is reason- 
 Able. Accordingly they went. Again, about the sixth hour,* and 
 about the ninth,f "he went out and did the same. Lastly, about 
 the eleventh hour.£ he went out, and finding others unemployed, 
 said to them, 'Why stand you all the day here doing" nothing;" 
 They answered, 'Because nobody has hired us.' lie said to them, 
 'Go you also into my vineyard, and you shall receive what is" rea- 
 sonable.' When it was night, the proprietor of the vineyard said 
 to his steward, 'Call the laborers, and pay them their wages, 
 beginning* with the last, and ending- with the first.' Then they 
 who had been hired at the eleventh hour came, and received each 
 a denarius. When the first came, they imagined they should get 
 more; but they got only a denarius a-piece. Upon receiving it, 
 they murmured agair.st'the householder, saying, 'These last have 
 'worked but one hour; yet you have made them equal to us who 
 'have borne the burden and the heat of the day.' He answering, 
 said to one of them, 'Friend, I do ycu no injury. Did not you 
 'agree with me for a denarius? Take what is yours, and depart. It 
 'is my will to give to this last as much as to you. And may not I do 
 'what I will with my own? Is your eye evil, because I am good?* 
 'Thus the last shall' be first, and the first Jast« for there are many 
 'called, but few chosen.' 
 
 SECTION XT. 
 
 The Entry into Jerusalem. 
 
 XX.— 17. WHEN Jesus was on the road to Jerusalerfi, he took 
 the twelve disciples aside, and said to them, We are now going 
 to Jerusalem, where the Son of Man shall be delivered to the 
 chief priests and the scribes, who will condemn him to die, and 
 consign him to the Gentiles, to be mocked, and scourged, and 
 crucified: but the third day he shall rise again. 
 
 Then the mother of Zebedee's children came to him with her 
 sons, and, prostrating herself, entreated he would grant the re- 
 quest she had to make. He said to her, What do you wish? 
 She answered, That, in your reign, one of these my two sons 
 may sit at your right hand, the other at your left. Jesus repl\ ing, 
 said, You know not what you ask. Can you drink such a cup as I 
 must drink; or undergo an immersion like that -which I must under- 
 go? They said to him, We can. He answered, You shall indeed 
 drink such a cup, and undergo an immersion like that -which I must 
 undergo. But to sit at my right hand and at my left I cannot give, 
 unless to those for whom it is prepared by my Father. 
 
 The ten hearing this were full of indignation against the two 
 brothers; but Jesus calling them to him, said, Ycu know that the 
 princes of the nations domineer over them, and the great exercise 
 their authority upon them. It must not be so amongst you: on 
 the contrary, whosoever would become great amongst you, let 
 .— — __ 
 
 *J\oon. iThrce o'clock, ofternomi. iFire cfadock. afternoon, 
 
 **idock 
 
IS I :■:' i i • 
 
 him be your servai.t; \er would be chief amongst you. 
 
 m be your n as tlic Sou of Man came not to be 
 
 • rve, atiii to give his life a ransom for many. 
 
 As i ericbo, followed by a great multitude, two blind 
 
 men, who sat by the way side, hearing that Jesus patted by, cried, 
 
 , Master, Bon of David, bare pity on us. The multitude 
 
 c harmed them to be silent: but they tried the louder, saving, 
 
 r, Son of David, have pity on us. Then Jesus stopping" 
 
 . them, and sai.l, What do you want me to do for you? They 
 
 answered, Sir, to make us see. Jesushad compassion, and touched 
 
 their eyes. Immediately they Deceived sight, and followed him 
 
 XXI. When they were nigh Jerusalem, being come to Beth- 
 phage, near the Mount of Oiives, Jesus sent two of his disciples, 
 atyiqg, 6b to the village opposite to you, where you will find an 
 IM lied, and her colt with l.ar; loose them and bring them hither. 
 If any man say aught to you, say, Tout Master wants them,' 
 and he will send them directly. Now all this was done that the 
 words of the prophet might be fulfilled, "Say to the daughter of 
 "Sion, Behold your King comes to you loicly t riding on an ass, even 
 A the colt of a laboring Least." Accordingly the disciples went, 
 .aid haying done as Jesus bed commanded them, brought the ass 
 ind the colt, and covering them with their mantles, made him 
 ride. New the greater part spread their mantles in the way, 
 others lopped branches ofl' the trees, and strowed them in the 
 way, while the crowd that went before anil that followed, shouted, 
 laying, Hoaanna* to the Son of David! Blessed be He that comes 
 in the name of the Lord! f Uosanna in the highest heaven! When 
 he entered Jerusalem the whole ciiy was in an uproar, everybody 
 asking, "Who is tills? The crowd answered, It is Jesus the Prophet 
 of Nazareth in Galilee. 
 
 12. Then Jesus went into the temple of God, and drove thence 
 ill who sold and who bought in the temple, and overturned the 
 tables of the money-changers, ai.d the stalls of those who sold 
 doves, and said to thetn, It is written, "J/// house shall be called n 
 "house of prayer^ and you have made it c den of robbers." Then 
 the blind and the lame came to him in trie temple, and he healed 
 !hem. But the chief priests Mid the scribes, seeing the wonders 
 which he performed, and the boys crying in the temple, Hosanna 
 to the Son of David, said to him with indignation. Do you hear 
 what these say? Jesus answered. Yes Have you never read, 
 "From the mouth of infant? and suckltngt jfotl have procured praise?'' 
 Thereupon leaving them he went out of the city to Bethany, where 
 he remained tha" night. 
 
 Returning to the city in the morning he was hungry, and seeing 
 a single fig-tree by the road, he went to it; but finding only leaves 
 on it, said, Let no fruit grow on thee henceforward. And the fig- 
 tree withered forthwith. When the disciples saw it, they said with 
 astonishment, How soon is the fig-tree withered! Jesus answered. 
 Indeed I say to you, if you have an unshaken faith, you ma? 
 
 
ch. XXI OF MATIHEW. 89 
 
 not only do as much as is done to the fig-tree, but even if you 
 should say to this mountain, 'Be lifted and thrown into the sea,' 
 it shall be done. Moreover, you shall obtain whatsoever you 
 shall with faith pray for. 
 
 Being come into the temple, the chief priests and the elders 
 of the people came near, as he was teaching, and said, By what 
 authority do you these things? and who empowered you? Jesu& 
 answering, said to them, I also have a question to propose, which, 
 if you answer me, I will tell you by what authority I do these 
 things. Whence had John authority to immerse? From heaven, 
 or from men? Then they reasoned thus within themselves. 'if 
 'we Fay, From heaven, he will retort, Why then did you not 
 •believe him? And if we say, From men, we dread the multitude, 
 'amongst whom John is universally accounted a prophet.* They 
 -therefore answered him, We cannot tell. Jesus replied, Neither 
 tell 1 you by what authority I do these things. 
 
 But what think you of this? A man had two sons, and addressing 
 his elder son, said, 'Son. go work to-day in my vineyard.' He 
 answered, 'I will not,' but afterwards repented and went. Then 
 addressing the younger, he bade him likewise*, He answered, 
 •Immediately, sir,' but went not. Now, which of the two obeyed 
 his father? They said, *The first.' Jesus replied, Indeed I say- 
 to you, even the publicans and the harlots show you the way into 
 the kingdom of God. For John came to you in the way of sanctity, 
 and you believed him not; but the publicans and the harlots be- 
 lieved him: yet you who saw this, did not afterwards repent and 
 believe him. 
 
 33, Hear another parable: A certain landlord planted a vineyard, 
 and hedged it round, and digged a wine-press in it, and built a 
 tower; and having farmed it out, went abroad. When the vintage 
 approached, he sent his servants to the husbandmen to receive the 
 fruits. But they seized his servants, beat one, drove away with 
 stones another, and killed another. Again, he sent other servants 
 more respectable; but they received the same treatment. Finally, 
 he sent his son to them; for he said, 'They will reverence my son.' 
 But when the husbandmen saw the son, they said among them- 
 selves, 'This is the heir, come, let us kill him, and keep possession 
 of his inheritance.' Then they seized him, thrust him out of the 
 vineyard, and killed him. When, therefore, the proprietor of the 
 vineyard comes, what will he do to those husbandmen? They 
 answered, He will put those wretches to a wretched death, and 
 will let the vineyard to others, who will render him the fruits in 
 the season. 
 
 Jesus replied, Did you never read in the scriptures, "A stone 
 "ivhich the builders rejected, is made the head of the corner. This 
 '■'the Lord* has effected, and xve behchl it xvith admiration*' Know 9 
 therefore, that the kingdom of God shall be taken from you, and- 
 given to a nation who will produce the fruits thereof. For whose- 
 
 * Jehovah 
 
1 HE Yi> i IMOU i > It. 
 
 ever shall fall onthi stone, shall be bntised; bat on whoutstM 
 
 shall fall, it will crush him to pi- 
 
 The chief priests and the Pbai rig his parables, 
 
 ceived that he spoke of them; l >'i» though they wished to lay hold 
 on him, they were afraid of the popufaice, who reckoned him .. 
 prop 
 
 XXII. Jesus continuing to disc m in parables, said. 
 
 The Administration of heaven resembles the conduct of a king, 
 who having made a marriage least for -nts to 
 
 call them who had been invited; but they W< Then 
 
 he sent other servants, laying, 'Tell those » ho are invited, I have 
 •prepared my feast, my bollocks and fatlings are slain, and all is 
 •read); come to the marriage.' But they h with indif- 
 
 ference, one to hi., farm, another to his merchandise. And the 
 rest seizing his servants, abused and killed them. When the king 
 beard this, being enraged, he sent his soldiers, destroyed those 
 murderers, and b j p city. Then he said to h 
 
 'The entertainment is read;.; but they who were i 
 •worthy: go, therefore, into the public rosdt, and all that you 
 •find, invite to the marriage." Accordingl; 
 
 highways, and assembled aii that the) found, good and Lad, bo that 
 the hall was furnished with guests. "When the king came in to 
 see th.° guests, observing one who had not on a wedding garment, 
 he said to him, 'Friend, how came you here, without a wedding 
 garment?' And he was speechless. Then the king said t;j tii^ 
 attendants, 'Bind him hand and foot, and thrust him out. into da:k- 
 'ness, where will be weeping and gnashing of teeth;' for there arc 
 many called, but few chosen. 
 
 no* xn. 
 
 The Charact.r of the 1 
 
 15. THEN the Pharisee: vnd having consulted 
 
 ♦ hey might entrap him in hi3 word.*, sent to hi.n some of then 
 disciples, and some Ilerodians,* who bring instructed by therr. 
 said, Rabbi, we know that you 3re sincere, and faithfully teach 
 the way of Go:!, without any partiality, for you respect not the 
 person of rr.cn. Tel 1 us, therefore, your opinion: Is it lawful t< 
 give tribute to Cesar, or not* Jesus perceiving thtir malice, said.. 
 ~. biers, why would you entangle rm ? Show me the tribute 
 menty. And they reached him a denarius. 4 He asked them, 
 ge and inscription is this? They answered, Cesar's 
 Ue replied, Render, then, to O Mr that which is Cesar's, snd t 
 r.od that which is God's. And admiring hi< answer, they left him 
 rent away. 
 
 rrf 9 to him 
 . ted him: Rabbi, Moses has said, 'If one 
 ■ 
 i . . to the ^- eased yo'V ihere lived among us seven 
 
til. XXI 1L OF MATTHEW. 9 J 
 
 brothers; the eldest married, and died without issue, leaving* his 
 wife to his brother. Thus also the second, and the third, and so 
 to the seventh. Last of all the woman died also. Now, at the 
 resurrection, whose wife shall she be of the seven; for they 
 all married her? Jesus answering-, said to them, You err, not 
 knowing- the scriptures, nor the power of God; for in that state,, 
 they neither marry, nor give in marriage; they resemble God's 
 heavenly messengers. But as to the revival of the dead, have 
 vou not read what God declared to you, saying-, "I am the God of 
 "'Abraham, and the God of Isaac, and the God of Jacob." God is 
 not a God of the dead, but of the living. . Now the people who 
 heard this were amazed at his doctrine. 
 
 34. Meantime, the Pharisees hearing that he had silenced the 
 Sadducees, flocked about him. Then one of them, a lawyer, 
 trying him, proposed this question, Rabbi, which is the greatest 
 commandment in the law? Jesus answered, "You shall love the 
 "Lord* your God -with all your heart, and -with all your soul, and 
 "with all your mind." This is the first and greatest commandment, 
 The second is like it, "You shall love your neighbor as yourself.'* 
 On these two commandments the whole law and the prophets 
 depend. 
 
 White the Pharisees were assembled, Jesus asked them, sayings 
 What think you of the Messiah? Whose Son should he be? They 
 answered, David's. He replied, How then does David, speaking 
 by inspiration, call him his Lord? "The Lord,"* says he, "said 
 **to my Lord, Sit at my right hand, until I make your foes your 
 "footstool." If the Messiah were David's son, would David call 
 him his Lord? To this none of them could answer; and from that 
 day nobody presumed to try him with questions. 
 
 XXIII. Then Jesus addressed the people and his disciples, 
 saying, The Scribes and the Pharisees sit in Moses' chair; there* 
 fore observe and do whatsoever they enjoin you; nevertheless, 
 follow not their example; for they say and do not. Heavy and 
 intolerable burdens they prepare for other men's shoulders, bur= 
 lens which they themselves will not put a finger to. But whatever 
 they do, they do to be observed by men. For this they wear broader 
 phylacteriesf than others, and larger tufts on their mantles; and 
 affect the uppermost places at entertainments, and the principal" 
 ^eats in the synagogues, and to be saluted in public places; and 
 to hear men addressing them, cry, 'Rabbi, Rabbi.* But as for 
 you, assume not the title of Rabbi; for you have only one teacher — 
 the Messiah;, and style no man on earth your father, for he alone 
 "s your Father who is in heaven; and all you are brothers. Neither 
 assume the title of leaders, for you have only one leader — the 
 Messiah. The greatest of you, on the contrary, shall be your 
 servant; for whosoever will exalt himself, shall be humbled; and 
 whosoever will humble himself, shall be exalted. 
 
 But wo unto you Scribes and Pharisees, hypocrites, because 
 
 : * Jehovah. ^Scrips of parchment containing sentences nf the law* 
 
i 111. i - l> CA« XXI li 
 
 liut up the kingdom of heaven igainsl men. and will neither 
 enter yuursclvei, nor permit othen that would, to enter. 
 
 Wo onto you 9cribei nd Pharisees, hypoerit* t you 
 
 devour the families of widows^ nay, and use long prajereibr a 
 disguise. This will but aggravate your ptiniahmi nt. 
 
 Wo unto you 8cribet and Pharisees*, hypocrite*, beeauee ycu 
 
 land to make one | Ml d when lie is 
 
 gained, you make him a son ot hell doubly more than 
 
 Wo unto jroo, blind , "To swear hy the temple 
 
 bindl not, b\U to swear by the gold' of the temple is binding.' 
 Foolish and blind! which is more sacrid, the gold, or the temple 
 lha' const nates the gold? and, 'To swear by the altar bind* not; 
 but to swear b\ the offering that is upon it is binding' Foolish 
 and blind! whieh is more sacred, the offering, or the altar that 
 consecrates the offering? Whoever, therefore, swears by the 
 altar, swears by it, and by every thing thereon. And whoever 
 swears by the temple, swears by it, and by Him who dwells 
 therein; and whoever swears by heaven, swears by the throne of 
 God, and by Him who sits thereon. 
 
 Wo unto you Scribes and Pharisees, hypocrites, because you 
 pay the tithe ot* mint, dill, and cummin, and omit the more im- 
 portant articles of the law. justice, humanity and fidelity. These 
 you ought to have practised, without omittingthose. Blind guides! 
 who strain your liquor, to avoid swallowing a gnat; yet swallow a 
 camel. 
 
 25. Wo unto you Scribes and Pharisees, hypocrites, because 
 you cleanse the outside of those cups and platters which within 
 are laden with rapine and iniquity. Blind Pharisee! begin with 
 cleansing the inside of the cup, and of the platter, if you would 
 make even the outside clean. 
 
 Wo unto yeu Scribes and Pharisees, hypocrites, because you 
 resemble whitened sepulchres, which without indeed are beautiful, 
 but within are full of corruption and of dead men's bones. Thus 
 you also outwardly appear righteous to men; but are inwardly 
 fraught with subtlety and injustice. 
 
 Wo unto you Scribes and Pharisees, hypocrites, because you 
 build the sepulchres of the Prophets, and adorn the monuments 
 of the righteous, and say, 'Had we lived in the days of our 
 •fathers, we would not have been their accomplices in the slaughter 
 'of the Prophets.' Thus you testify against yourselves, that you 
 are the sons of those who murdered the Prophets. Fill you up 
 then the measure of your fathers. Ah! serpents, offspring of 
 >ipers! How can you escape the punishment of hell? 
 
 Therefore, I send you Prophets, and wise men, and Scribes.. 
 Some of them you will kill and crucify; others }ou will scourge 
 in your synagogues, and banish from city to city; so that all the 
 innocent blood shed upon the earth shall be charged upon you, 
 from the blood of righteous Abel, to the blood of Zr.cbariah so" 
 
 V7 convert to Judcisi 
 
ch. XXIV OF MATTHEW. 93 
 
 of Barachiah, whom you slew between the altar and the sanctuary. 
 Indeed, I say to you, all shall be charged upon this generation. 
 
 O Jerusalem, Jerusalem! that killest the prophets, and stonest 
 them whom God sends to thee; how often would I have gathered 
 your children together, as a hen gathers her chickens under her 
 wings, but you would not! Quickly shall your habitation fee trans- 
 formed into a desert: for know that you shall not henceforth see 
 me, until you say, 'Blessed be He who comes in the name of the 
 Lord.'* 
 
 SECTION XIII. 
 The Prophecy on Mount Olivet. 
 
 XXIV. AS Jesus walked out of the temple, his disciples came 
 and made him observe the buildings of it. Jesus said to them 3 
 AH this you see; indeed I say to you, one stone shall not be 
 left here upon another. All shall be razed. 
 
 As he sat upon the Mount of Olives, his disciples accosted him 
 privately, saying, Tell us, when will this happen; and what will 
 be the sign of your coming, and of the conclusion of this state? 
 Jesus answering, said to them, Take heed that no man seduce 
 you: for many will as&ume my character, saying, »I am the Messiah, 5 
 and will seduce many. Nay, you shall hear of wars, and rumors 
 of wars; but take care that you be not alarmed; Air all tfecac things 
 must happen; but the end is not yet. 
 
 For nation will arise against nation; and kingdom against king- 
 uom; and there shall be famines and pestilences, and earthquakes 
 in sundry places. Yet these are but the prelude of woes. For 
 they will consign you to torments and to death, and you shall be 
 hated by all nations on my account. Then many will be insnared, 
 and will betray their fellows and hate them. Ana many false 
 prophets will arise, who will seduce many. And because vice 
 will abound, the love of the greater number will cool. But the 
 man who perseveres to the end shall be saved. And this good 
 tidings of the reign shall be published through all the world, for 
 the information of all nations. And then shall come the end. 
 
 15. When, therefore, you shall see, on holy ground, the deso- 
 lating abomination foretold by the Prophet Daniel, (reader, attend!) 
 then let those in Judea flee to the mountains; let not him who 
 shall be upon the housetop come down to carry things out of his 
 house; and let not him who shall be in the field return to take his 
 mantle. But wo unto the women with child, and unto them that 
 give suck in those days. Pray therefore that your flight happen 
 not in the winter, nor on the Sabbath; because there shall be then 
 so great tribulation, as has not been since the beginning of the 
 world until now, nor shall be ever after. For if the time were 
 protracted, no soul could survive; but for the sake of the elect, 
 die time shall be short. 
 
 If any man shall say to you then. «Lo! the Messiah is here, or tie 
 
l UK TBSTIMONI ck. \M\ 
 
 is there,' believe it not: for false Messiahs and false Prophets will 
 arise, who will perform grout wonders and pr< 
 scchicc, it' possible, the elect themselves. Remember I have 
 Warned you. Wherefore, if they cry, "lie is in the desert,' g<- 
 not out; 'He is in the closet,' believe it not. For the coming of 
 n of Man shall be like the lightning, which breaking forth 
 from the east, shines even unto the west. For wheresoever the 
 carcase is, the eagles will be gathered together. 
 
 Immediately after those days of afllirtion, the sun shall be daik- 
 ened, and the moon shall Withhold her light; and the stars shall 
 fall from heaven, and the hea\enly powers shall be shaken. Then 
 •ball appear the sign of the Son of Man in heaven; and all the 
 tribes of tltc land shall mourn w hen they see the Son of Man com- 
 ing on the clouds of heaven with great majesty and power. And 
 he will send his messengers with a loud sounding trumpet, who 
 shall assemble his elect from the four quaitcrs of the earth, from 
 one extremity of the wevrld to the other. 
 
 Learn now a similitude from the fig tree. When its branches 
 become tender and put forth leaves, )ou know that summer is nigh. 
 In like manner, when you stall see all these things, know that 
 he is near, even at the efoor. Indeed I say to you, this ge notation 
 shall not pass until all these things happen. Heaven and earth 
 eholl f*il| but my words shall never fail. But of that day and that 
 hour know none but my Fatner; no, not the heavenly messengers. 
 
 37. Now that which happened in Noah's time, will also happen at 
 the coming of the Son of Man For as in the days before the 
 flood, even to that day that Noah ente'red the ark, they were eat- 
 ing and drinking, and marryirg, and suspected nothing, until the 
 flood came and swept them all away: so shall it also be at the com- 
 ing of the Sen of Man. Two men shall be in the field; ore shall 
 be taken, and one shall escape. Two women shall be grirding at 
 tht mill; one shall be taken, and one shad escape. 
 
 Watch, therefore, since ycu know not at what hour your Mister 
 will ceme. You are sure that i' the hcuseholdtr knew at what 
 time of the night the thief would ccme, he would watch ar.d not 
 suffer him to break into his hcuse. Be you therefore a'wa\s pre- 
 pared; because the Son of Man will come at an hour when ) cu are 
 not expecting him. 
 
 Who now is the discreet and faithful servant, whrm his master 
 has set over his household, to dispense to them regularly ihejr 
 alh warce? Happy that servant, if his master, at his return, ehall 
 find him so en ployed. Indeed I say to you, he will t must him 
 whh the management of all his estate But as to the vicious ser- 
 vant, who shall say within himself, 'My master defers his return, 5 
 and shall beat his fellow-servants, and feast Lr.d carouse with 
 drunkards; the master cf that servant will come en a day wl en he 
 is not expecting him, and at an hour he is not apprized of, and 
 having discarded him, will assign him his portion with the petfidi 
 ous. Weeping and gnashing of teeth shall be there, 
 
(Jl. XXV OF MATTHEW. 9£ 
 
 XXV. Then may the kingdom of heaven be compared to ten 
 virgins, who went out with their lamps to meet the bridegroom, 
 Of these five were prudent and five foolish. The foolish took 
 their lamps, but tarried no oil with them. But the piudent, be- 
 side their lamps, carried oil in their vessels. While the bridegroom 
 tarried, they all became drowsy and fell asleep. And at midnight 
 a cry was raised: 'The bridegroom is coming, go out and meet 
 him'' Then all the virgins arose and trimmed their lamps. And 
 the foolish said to the prudent, 'Give us of your oil; for our lamps 
 are going out.' Bu f the prudent answerad, saying, 'Lest there be 
 not enough for us and you, go rather to them who sell, and buy for 
 yourselves.' While they went to buy, the bridegroom came, and 
 those who were ready went in with hiit. to the marriage, and the 
 door was shut. Afterwards came also the other virgius, saying, 
 •Mister, master, open unto us.' He answered, 'Indeed I say to 
 you, I know you not.' Watch, therefore, because you know 
 neither the day nor the hour. 
 
 14. For the Son of Man is like one who, intending to travel, called 
 his servants, and committed to them his stock; to one he gave five 
 talent:.,* to another two, and to another one; to each according 
 to his respective ability, and immediately set out. Then he who 
 had received the five talents, went and traded with them, and 
 gained other fiv«. JLikesvise he who had received two, gained 
 other two. Whereas he who had received but one, digged a hole 
 in the ground, and hid his master's money. After a long time, 
 their master returned and reckoned with them. Then he who 
 had received the five talents, came and presented other five, 
 saying, 'Sir, you delivered to me five talents: here they are, and 
 'and other five which I have gained.' His master answ T ered, 'Well 
 'done, good and faithful servant, you have been faithful in a small 
 'matter, I will give you a more important trust. Partake you of 
 'your master's joy.' He also who had received the two talents 
 advancing, said, 'Sir, you delivered to me two talents: here they 
 'are and other two which I have gained.'' His master answered, 
 'Well done, good and faithful servant, you have been faithful in a 
 'imall matter, I will give you a more important trust. Partake 
 'you of your master's joy.' Then came he also who had received 
 the single talent, and said, 'Sir, I know that you are. a severe man, 
 reaping where you have not sown, and gathering where you have 
 'not scattered; being therefore afraid, I hid your talent under 
 'ground; but now I restore you your own.' His master answering, 
 said to him, 'Malignant and slothful servant, did you know that I 
 'reap where I have not sown, and gather where I have not scatter- 
 «cd? Should you not then have given my money to the bankers, 
 'that, at my return, I might have received it with interest? Take 
 •from him, therefore, the talent, and give it to him who has ten: 
 'for to every one that has, more shall be given, and he shall abound; 
 'but from him that has not, even that which he has shall be taken, 
 'And thrust out this unprofitable servant into darkness, where 
 'shall be weeping and gnashing of teeth/ 
 
 *A talent thought to be equal to 750 dollars 
 
' Hfe i E8 i imuw eft. x\\ : 
 
 Now when tlie Bon of Man shall come in his glory, accom. 
 paniccl by all the holy messengers, and shall be seated on his glorious 
 throne; then shall all the nations he assembled before him; and 
 out of them he will separate the good from t he bad, as a shepherd 
 separates the sheep from the goats. The sheep he will set at his 
 right hand, and the goats at his left. 
 
 Then will the king say to thoce at his right hand, Come, you 
 'blessed of my Father, inherit the kingdom prepared for you from 
 the formation of the world; for I was hungry, and you gave me 
 food; I was thirsty, and \ ou gave me drink; I was a stranger, 
 and you lodged nu-; 1 was naked, aid you Clothed mf; [ u us 
 sick, and you assisted me; 1 was in prison, and you visited me. 
 Then the righteous win answer bin, saving. Lord, when did wr 
 see you hungry, and fed )ou, or thirsty, and gave yen drink 
 When did we see you a stranger, and lodged you; or naked, and 
 clothed you? When did we see you sick, or in prison, and visaed 
 you' The king will reply to them, Indeed I sjy to you. that 
 inasmuch as you have dune this to any the least of these my breth- 
 ren, you have drne ii to me. 
 
 41. Then he will say to those at his left hand, Depart from me, 
 you cursed into the t'emal fire, prepared lor the devil and his 
 messerger.,; for 1 was hungry, but you gave me ho food; I was 
 thirsty, out yon ga^e :ne no drink; I was a stronger, but you did 
 not lodge nu ; naked, but you did not cloihe me; sick, and in 
 prison, but you did not mmd me. Then they also will answer, 
 saying, Lord, when did we see you hungry, or thirsty, or a 
 stranger, or naked, or sick, or in prison, and did not assist )ou? 
 Then he will reply to them, saving, Indeed I say to you, "that 
 inasmuch as you did it not to any the least of these, you did it not 
 lo me. And these shall go into eternal punishment, but th" 
 righteous into eternal life. 
 
 SFXTION XIV. 
 The Last Supper. 
 
 XXVI. JESUS having ended this discourse, said to his disciples, 
 \*ou know that two days hence comes the passover. Then the Son 
 of Man shall be delivered up to be crucified. About this time the 
 chief priests and the scribes, and the elders of the people, were 
 convened in the palace of Gaiaphas the high pries', where they 
 consulted how they might take Jesus by surprize, and kill him. 
 They said, however, Not during the festival, lest there be a com 
 .motion among the people. 
 
 Now Jesus being in Bethany, in the house of Simon [formerly] 
 a leper, a woman came to him with an alabaster box of balsam, 
 very precious, which she poured on his head, while he was at 
 table. H's disciples observing it, said, with indignation, Why this 
 profusion? This balsam might have been sold for a great price, 
 and the money given to the poor. Jesus knowing it, said to them, 
 Why trouble you the woman? She has done me a good office. 
 For you have the poor always amongst you, but me you have not 
 
Ck. XXVI OF MATTHEW. 97 
 
 always. For it is to embalm me that she has poured this balsam 
 upon my body. Indeed I say to you, in what part soever of the 
 world the gospel shall be preached, what this woma>» has now 
 done shall be mentioned to her honor. 
 
 Then one of the twelve, named Judas Iscariot, went to the 
 chief priests, and said, What will you give me, and I will deliver 
 him to you? And they weighed to him thirty shekels.* And 
 from that time he watched an opportunity to deliver him up. 
 
 Now on the first day of unleavened bread, the disciples came 
 to Jesus, saying, Where shall we prepare for you the paschal 
 supper? He answered, Go into the city, to such a man, and tell 
 him, The Teacher says, My time is near; I must celebrate the 
 passover at ycur house with my disciples. And the disciples did 
 as they were ordered, and prepared the passover. 
 
 In the evening he placed himself at table with the twelve; and 
 while they were eating he said, Indeed I say to you, that one of 
 vou will deliver me up. And they were extremely sorrowful, and 
 began every one of them to say, Master, is it 1? He answering, 
 said, The man whose hand is in the dish with mine, is he who be- 
 travs me. The Son of Man departs in the manner foretold in 
 scripture concerning him; but wo unto that man by whom the 
 Son of Man is betrayed; it had been better for that man never to 
 have been born. Then Judas, who betrayed him, said also, Rabbi, 
 is it I? Jesus answered, It is. 
 
 26. As they were eating, Jesu*. took the loaf; and. having given 
 thanks, broke it, and gave it to the disciples, and said, Take, eat; 
 this is my body. Then he took the cup, and, having given thanks, 
 gave it to them, saying, Drink hereof all of you; for this is my 
 blood, the blood of the new covenant, shed for ma*iy, for the re- 
 mission of sins. I assure you that I will not henceforth drink of 
 the product of the vine, until the day when 1 shall drink it new 
 with you in my Father's kingdom. And after the hymn, they 
 went out to the Mount of Olives. 
 
 Then Jesus said to them, This night I shall prove a stumbling- 
 stone to you all; for it is written, "J will smite the Shepherd, and 
 the Jlock -will disperse." But after I am raised again, I will go 
 before you into Galilee. Peter, thereupon, said to him, Though 
 you should prove a stumbling stone to them all, I never will be 
 made to stumble. Jesus answered-, Indeed I say to you, that 
 this very night, before the cock crow, you will thrice disown me. 
 Peter replied, Although I should die with you, I never will disowu 
 you. And all the disciples said the same. 
 
 Then Jesus went with them to a place called Gethsemane, and 
 said to his disciples, Stay here, while I go yonder and pray. And 
 he took with him Peter and the two sons of Zebedee; and being 
 oppressed with grief, said to them, My soul is overwhelmed with 
 a deadly anguish; abide here, and watch with me. And going a 
 little before, he threw himself on his face, and praying, said. 
 My Father, remove this cup from me, if it be possible/ nevtr- 
 
 \lhout 15 dollars 
 
iony <•/?. xxvi 
 
 ..' uUl, hut :.s thou wilt. And he returned to bis 
 
 '.i Cip4«t| and finding ih ••;'. !' tv, || it «.,, 
 
 li and 
 
 pirit indeed 
 
 is witling, bu • '. he withdrew, and 
 
 preyed, saying, my Falh< . mptioa for mi; 
 
 f l must drink this cup, thy will be d n 1ms return, lie 
 
 -i sleepinf . | rpowered. 
 
 lem, h" went ind pi bird time, using 
 
 ■ i ids. "Fben he 
 
 now, and tike your rests behold 1 1 ■ e hoar ap- 
 • ist be delivered inti 
 el sinners. t us be going; lo! lie who betrays me 
 
 • 
 
 had chine spcuk'ng, Judas, cue of the twelve, 
 <d with a great multitude, armed with swords and clubs, 
 chief priests and ciders of the people. Now the 
 ren them a sign, saying, The man whom I shall 
 - lie; secure him. And coming directly to .lesus, he said, 
 i and kissed him. JetUS Mnswered, Friend, lor what. 
 se do you conn ? Then they advanced, and laying hands on 
 n. I'pon this one of Jesus' company hying his 
 his SW©T<3, drew it; and striking the servant of the 
 ligh priest, c-,t off his ear. Jesus said to him, Sheathe your 
 -word; for whoever lias recourse to the sword shall fall by the 
 Mvorth Think you that 1 cannot presently in\oke my Father, 
 ,1 o would Bend to my relief more than twelve legions* of mes- 
 s- ng< is. But in that case how should the sc-iptures he accom- 
 le Clare that these things must be? Then turning 
 multitude, he said, Do you come with swords and clubs to 
 apprehend me, like people in pursuit of a robber? I sat daily 
 •«mc-ngst you, teaching in the temple, and .you did not arrest me. 
 But.all this h;^ happened, that the writings of tne Prophets might- 
 Then all 'die disciples forsook him and tied. 
 
 SE'JTIQN XV. 
 
 The Crucifixion. 
 
 be had apprehended Jesus, brought him to Caia- 
 ohas the high priest, with whom the Scribes and the elders were 
 assembled. B»rt PeteT followed him at a distance, to the court of 
 ihe high prif m's house, and having gone in, sat with the officers 
 to vCi the i'-sue. 
 
 Meantime 'he chitf. priests and the elder.*, and the whole Sanhe- 
 
 evidence against Jesus, upon v. iiich they 
 
 : condemn him to die. But though many false witnesses 
 
 :»pp~urcd, they found it not. At length came two false witnesses, 
 
 d him with sa\ ing, '1 can demolish the temple of God, 
 
 './ Romr,)i legion consisted of 60C0 men; sometimes more, seme- 
 
j XXV II OF MATTHEW. gfc) 
 
 and rebuild it in three d,\\&.' Then the high priest rising, said to 
 him, Do you answer nothing to what these men testify against you:' 
 Jesus remaining- silenfr, he added, On the part ot the living God, i 
 adjure you to tell us whether you be the Messiah, the Son of God 
 Jesus answered him, It is as you say: nay, be assured that hereafter 
 you shall see the Son of Man sitting at the right hand of the 
 \l mighty, and coming on the clouds of heaven. Then the high 
 priest, rending his clothes, said,. lie has uttered blasphemy. 
 What further need have we of witnesses, now that yen have heard 
 him blaspheme? What think yon? They answered, He deserves 
 to die. Then they spit in his face. Some gave him blows on the 
 head, and others struck him on the che-eks, and said, Divine to us, 
 Messiah, who it was that smote you. 
 
 69. Now Peter was sitting without in the court, and a m-aid 
 servant came to him, and said, You also were with Jesus ?he 
 Galilean. But he denied before them all, saying, I know nothing 
 of the matter. And as he went out into the porch, another maid 
 observing him, said to them, This man too was there with Jesus 
 the Nazarene. Again he denied, swearing that he knew him not. 
 Soon after some of the bystanders said to Peter, You are certainly 
 one of them, for your speech discovers you. Whereupon, with 
 execrations and oaths, he asserted that he did not know him; and 
 immediately the cock crew. Then Peter remembered the word 
 which Jesus had said to him, 'Before the cock crow, you will 
 thrice disown me.' And he went out and wept bitterly. 
 
 XXVII. When it was morning, all the chief priests and the 
 elders of the people having consulted against Jesus, h^ they, 
 might procure his death, conducted him bound to Pontius Pilate 
 rhe procurator, to whom they consigned him. 
 
 Then Judas, who had betrayed him, finding that he was con- 
 demned, repented; and returning the thirty shekels to the chief 
 priests and the elders, said, I have sinned, in that I have betrayed 
 the innocent. They answered, What is that to us? See you to 
 that. After which, having thrown down the money in the temple, 
 he went away and strangled himself. The chief priests taking the 
 money, said, It is not lawful to put it into the sacred treasury, 
 because it is the price of blocd. But after deliberating, they 
 bought with it the potter's field, to be a burying-place for stran- 
 gers; for which reason that field is to this day called The Field of 
 Blood. Then was the word of Jeremiah the Prophet verified, 
 "The thirty shekels, the price at -which he -was valued, J took, as 
 "the Lord* appointed me, from the sens of Israel, -who rave them for 
 "the potter's field." J 
 
 Now Jesus appeared before the procurator, who questioned 
 him, saying, You are the King of the Jews? He answered, You 
 say right. But when he was arraigned by the chief priests and 
 the elders, he made no reply. Then Pilate said to him, Do you 
 not hear of how many crimes they accuse you? But he answered 
 not one word, which surprised the procurator exceedingly. 
 
 * 'Jehovah, 
 
(QO • THE TESTIM' fh. XXI il 
 
 Now the procurator was wont to release, at the festival, any one 
 prisoners whom the multitude derqanded. And they had 
 then u famou r named Bai rherefore, when they 
 
 ivirc Bsiembletl, dilate s :i i 1 1 to there, Whom si lull 1 release to yoii*' 
 Barabbas, or Jesus who is colled Messiah?— For he perceived that 
 through envy they had delivered him up; besides, while he was 
 sitting on the tribunal, his wife sent him this message, 'Have yoif 
 'nothing to do with that innocent person; for, today, I have suffer- 
 '■d much, in a dream, on his account.') But the chief priests and 
 the elders instigated the populace to demand Barabbas, and cause 
 lesus to be executed. Therefore, when the procurator asked 
 which of the two he should release, they all answered, Barabbas. 
 Pilate replied, What then shall I do with Jesus, whom they call 
 Messiah? They all answered, Let him be crucified. The procura- 
 tor said, Whj? What evil has he done? But they cried the louder, 
 saying, Let him be crucified. Pilate perceiving that he was so 
 far from prevailing, that they grew more tumultuous, took water, 
 and washed his hands before the multitude, saying, I am guiltless 
 of the- blood of this innocent person. See you to it. And all the 
 people answering, said, His blood be upon us, and upon our chil- 
 dren. Then he released Barabbas to them, and having caused 
 Jesus to be scourged, delivered him up to be crucified. 
 
 27. After this the procurator's soldiers took Jesus into the 
 ^•etorium,* where they gathered around him all the band. And 
 having stripped him, they robed him in a scarlet cloak, and crown 
 etl him with a wreath of thorns, and put a rod in his right hand, 
 iind kneeling before him in mockery, cried, Hail, King of th» 
 .lews! And spitting upou him, they took the rod, and struck him 
 with it on the head. When they had mocked him, they disrobed 
 him again, and having put his own raiment on him, led him away 
 :o crucify him 
 
 As they went out of the city, they met one Simon, a Cyrenian, 
 whom they constrained to carry the cross; and being arrived at a 
 place called Golgotha, which signifies a place of skulls, they gave 
 aim to drink vinegar mixed with wormwood, which, having tasted 
 it, he would not drink. After they had nailed him to the cross, 
 they parted his garments by lot; thus verifying the words of the 
 PrQphet, They shared my mantle among them, and cast lots for my 
 vesture. And having sat down there, they guarded him. And 
 over his head they placed this inscription, denoting the cause of 
 his death: THIS IS JESUS THE KING OF THE JEWS. Two 
 robbers also were crucified with him, one at his right hand, the 
 other at his left. 
 
 Meanwhile the passengers reviled him, shaking their heads, 
 and saying, You who could demolish the temple, and rebuild it 
 in three days: if you be God's Son, come down from the cross. 
 The chief priests also, with the Scribes, the elders, and the 
 Pharisees, deriding him, said, He saved others: cannot he save 
 himself? If he be King of Israel, let him now descend from the 
 
 The governor's palace, or hall of attdieme 
 
 
c/l. XXVII OF MATTHEW. 101 
 
 cross, and we will believe him. He trusted in God. Let God 
 deliver him now, if he regard him; for he called himself God's 
 Son. The robbers too, his fellow-sufferers, upbraided him in the 
 same manner. 
 
 Now from the sixth hour* to the ninth,f the whole land was in 
 darkness. About the ninth* hour Jesus cried aloud, saying, Eli, 
 Eli,' lama sabacthani! that is, 'My God, my God, why hast thou 
 forsaken me?' Some of the bystanders hearing this, said, He 
 calls Elijah. Instantly one of them ran, brought a spunge and 
 soaked it in vinegar, and having fastened it to a stick, presented 
 it to him to drink. The rest said, Forbear, we shall see whether 
 Elijah will come to save him. Jesus having again cried with a 
 loud voice, resigned his spirit. 
 
 And behold the veil of the temple was rent in two from top to 
 bottom, the earth trembled, and the rocks split. Graves also 
 burst open; and after his resurrection, the bodies of several saints 
 who slept were raised, came out of the graves, went Into the 
 holy city, and were seen by many. Now the cehkirion, and they 
 who with him guarded Jesus, observing the earthquake, and 
 what passed, were exceedingly terrified, and said, This was cer- 
 tainly the Son of a God § 
 
 55. Several women also were there, looking on at a distance, 
 who had followed Jesus from Galilee, assisting him with their 
 service. Among them were Mary the Magdalene, and Mary the 
 mother of James and Joses, and the mother of Zebedee's sons. 
 
 SECTION XVI. 
 
 The Resurrection. 
 
 IN the evening a rich Arimathean named Joseph, who was 
 himself a disciple of Jesus, w«nt to Pilate and begged the body 
 of Jesus. Pilate having given orders to deliver it to Joseph, he 
 took the body, wrapped it in clean linen, and deposited it in his 
 own monument, which he had newly caused to be hewn in the 
 rock; and having rolled a great stone to the entrance, he went 
 away. Now Mary the Magdalene, and the other Mary were there, 
 sitting over against the sepulchre. 
 
 On the morrow, being the day after the preparation,! the chief 
 priests and the Pharisees repaired in a body to Pilate, and said, 
 My lord, we remember that this impostor, when alive, said, 
 'Within three days I shall be raised.' Command, therefore, that 
 the sepulchre be guarded for three days, lest his disciples come 
 by night and steal him, and say to the people, 'He is raised from 
 the (iead;' for this last imposture would prove worse than the 
 first. Pilate answered, You have a guard; make the sepulchre a© 
 secure as you can. Accordingly they went and secured it, sealing 
 the stone, and posting guards. 
 
 * Twelve o'clock, no on. f Three o'clock, afternoon, i; Three, aftt 
 jid&n. $*App. No. XI. I! With us Friday. 
 
 9* 
 
LOg kill, n.si 1M-: VII. 
 
 XX VI 1 1. 
 
 beginning to dav 
 
 it the sepulchre. 
 for a messenger of the Lo 
 having rolled the Stone from 
 tenance was like 1 i l, ! > '. 
 
 him, the guards quak< I men 
 
 But the m< 
 you seek Je 
 
 as he foretold. Come, s< i 
 
 go quickly, say to his disciples* 'II ■ :hol<l 
 
 he goes before you to Galilee, \ 
 notice: I have told you. 
 
 lnstaj.tly they went from themonnment with fear ar.d gre.. 
 and ran to inform his disciples. M 'hen they were gone, 
 him.self.met them, saying, Rejoice. Upon which 
 themselves before him, and embraced his feet. Then 
 to them, Be not afraid: go* tell roy brethren to repair to Galilee 
 and there they shall see me. 
 
 11. They were no sooner gone than some of the guard 
 into the city, and informed the chief priests of all iha' had hap- 
 pened. These, after meeting and consultin with tlie ■ 
 gave a large sum to the soldiers, with this i iy, Mli< 
 
 disciples came by night, and stole him while \re v. ere aslcvp.' 
 \nd if this come to the procurator's cars, wc will an 
 .ind indemnify you. So they took the money, and actecragi e 
 .0 their instructions. Accordingly this report i? current among 
 the Jews to this day. 
 
 Now the eleven disciples went to Galilee, ' n'ain 
 
 whither Jesus had appointed them to repair. When tiu 
 him, they threw themselves prostrate bt-ferv hirr, yet some doubt 
 cd. Jesus came nrar, ar.d said to tbejn, All aut* 
 me in heaven and upon the earth; go, thcrejtpe, - n 
 nations, immersing them into the name of I r the 
 
 ^on, and of the Holy Spirit; teaching them to observe all the I 
 <.hich I have commanded you: ar.d heboid! I am with _ 
 even to the conclusion of this state, dmen. 
 
 TiJ* -rv,Jtr4:l r dnu.. ifViti tit SiOidat 
 
itstimon'v 
 
 OF 
 
 THE EVANGELIST. 
 
 First published in Home, A. D. 64.* 
 
 KAJtlv's PilEFACE: 
 
 The beginning of the Gospel of Jesus Christ, Son of God. 
 
 SECTION I. 
 
 The Entrance on the Ministry. 
 
 \. AS it is written in the Prophets, "Behold I send my messenger 
 before ycu, who slia'L prepare your ■ t vay: ,> "The voice of one pro, 
 "claiming in the tvildemess, Prepare a way for the Lord^ make 
 "for him a straight passage." thus came John immersing' in the 
 wilderness, and publishing* the immersion of reformation for the 
 remission of sins. And all the country of Judea, and the inhabi- 
 tants of Jerusalem resorted to him, and were immersed by him in 
 ihe river Jordan, confessing" their sins. Now John's clothing- wa? 
 of camel's hair, tied round his waist with a leather girdie: and he 
 lived upon locusts and wild honey. And he proclaimed, saying-, 
 One mightier than I comes after me, whose shoe-latchet I am 
 unworthy to stoop down and. untie. I indeed have immersed you- 
 in water; but he will Immerse you in the Holy Spirit. 
 
 At that time Jesus came from Nazareth of Gallilee, and was 
 immersed by John in Jordan. As soon as ne arose out of the 
 water, he saw the sky part assunder, and the Spirit descend upon 
 him like a dove. And a voice was heard from heaven* which said, 
 Thou art my beloved Son in whom Ideligfet. 
 
 12. Immediately afi irk Gonveyed him into the^ 
 
 wilderness: and he continued there in the- wilderness forty days- 
 tempted by Satan; j and. was among the wild beasts; and the heav- 
 enly messengers ministi r< d to him, 
 
 But af.er John's imprisonment, Jesus went to Galilee, proclaim- 
 ing the good tidings of the reign of God. The time, said he, is 
 accomplished* the Jteign of God reproaches; reform, and believe 
 the good tidings. 
 
 Then walking by the sea of Galilee, he saw Simon, and Andrew, 
 Simon's brother, casting a drag into the sea, for they were fishers 
 
 App, Ao. X1J. [Jehovah. ^Adversary, 
 
104 ; in. i ESI lm< ch. I 
 
 said to t!iem, Come with me, and I will make you become 
 ■sheri of men. Immediately they left their nets, and followed 
 him. rassiiiK r on a little, and seeing James, son of Zebedee, 
 
 with John his brother, wlio were mending their nets in a bark, 
 he immediately called them: whereupon leaving their father 
 Z.-bedee in the bark with the hired servants, they accompanied 
 him. 
 
 And they went to Capernaum; and on the Sabbath, he repaired 
 directly to the s\ nagoguc, and instructed the people, who were 
 astonished at his manner of teaching; for he taught as one having 
 authority, and not as the Scribes. 
 
 Now there was in their synagogue a man possessed with an 
 unclean spirit, who cried out, Ah! Jesus of Nazareth, what have 
 you to do with us? Are you come to destroy US? 1 know who 
 you are, the holy one of Cod. Jesus rebuking him, said, J5e sileni, 
 and come out of him. Then the unclean spirit threw him into 
 convulsions, and raising loud cr"us, came out of him: at which 
 they were all so amazed, that they asked one another, What 
 means this? What new teaching- is this? for he commands with 
 authority even the unclean spirits and they obev him. And 
 thenceforth his fame spread through all the region or Calilec. 
 
 As soon as they were come out of the synagogue, they went 
 with James and John into the house of Simon and Andrew, where 
 Simon's wife's mother lay sick of a fever, whereof they immedi- 
 diately acquainted Jesus. And he came, and taking her by the 
 hand, raised her; instantly the fever left her, and she entertained 
 them. 
 
 32 In the evening, after sun-set, they brought to him all the 
 sick, and the demoniacs; the whole city being assembled at the 
 door. And he healed many persons affected with various diaases, 
 and expelled many demons, whom he permitted not to speak, be- 
 cause tney knew him. 
 
 On the morrow, having risen before the dawn, he went out and 
 retired to a solitary place, and prayed there. And Simon and his 
 company went in quest of him, and having fjund him, said to 
 him, Every body seeks you. Jesus said, Let us goto the neigh- 
 boring boroughs to proclaim [the Reign] there also^ for I'came out 
 with this design. Accordingly he proclaimed it in their syna- 
 gogues throughout all Galilee, and expelled demons. 
 
 And a leper came to him, and on bis knees entreated him, say- 
 ing, If you will, you can cleanse me. Jesus had compassion, jmd 
 stretching out his hand and touching him, said, I will, be you 
 clean. This he had no sooner uttered, than the leprosy departed 
 from the man, and he was cleansed. Then Jesus strictly charging 
 him, and dismissing him, said, See you tell nothing of this, to any 
 man; but go, show yourself to the priest; and ofFer for your cleansing, 
 the things prescribed by Moses, that it may be notified to the people, 
 But the man, as soon as he was gone, began to blaze this story, talk- 
 ing openly every where, insomuch that Jesus could no longer ap- 
 pear publicly in the city; but remained without in solitary placs^ 
 whither the people resorted to him from all parts. 
 
Ch. II OF MARK. 105 
 
 II. After many days he returned to Capernaum; and when it was 
 known that he was in the house, such a multitude flocked thither, 
 that there was no room for them, not even near the door, and he 
 taught them the word. 
 
 A paralytic was then brought, carried by four men, who not 
 being able to come nigh him for the crowd, uncovered the place 
 where Jesus was, and through the opening let down the couch 
 whereon the paralytic lay. Jesus perceiving their faith, said to 
 the paralytic, Son, your sins are forgiven you. But certain Scribes 
 who were present, reasoned thus within themselves: 'How does 
 this man speak such blasphemies? Who can forgive sins but God?' 
 Jesus immediately knowing in himself that they made these reflec- 
 tions, said to them, Why do you reason thus within yourselves? 
 Which is easier, to say to the paralytic, 'Your sins are forgiven,' 
 or to say [with effect] 'Arise, take up your couch and walk?' But 
 that you may know that the Son of Man has power upon the earth 
 to forgive sins; rise (he said to the paralytic,) I command you, 
 take up your couch, and go home. Immediately he arose, took 
 up the couch, and walked out before them all; insomuch that they 
 were all amazed, and glorified God, saying, We never saw any 
 thing like this. 
 
 13. Again, he went out towards the sea, and all the multitude 
 repaired to him, and he taught them. Passing along, he saw 
 Levi, son of Alpheus, sitting at the toll office, and said to b\m» 
 Follow me. And he arose and followed him. Now when Jesus 
 was eating in this man's house, several publicans and sinners placed 
 themselves at table with bim and his disciples: for many -of these 
 people followed hkn. The Scribes and the Pharisees, seeing him 
 eat with publicans and sinners, said to his disciples, Wherefore 
 does he eat and drink with publicai.s and sinners? Jesus hearing 
 this, replied, The whole need not a pnysician, but the sick. I 
 came not to call the righteous, but sinners, to reformation. 
 
 The disciples of John, and those of the Pharisees, accustomed 
 to fasting, came to him and said, John's disciples and those of the 
 Pharisees, fast; why do not your disciples fast? Jesus answered,, 
 Do the bridemen fast while the bridegroom is with them? While 
 the bridegroom is with them they do not fast. But the days will 
 come when the bridegroom shall be taken from them; a»;d in those 
 days they will fast. Nobody sews a piece of undressed cloth on an 
 old garment; otherwise the new patch tears the old cloth, and 
 makes a worse rent. Nobody puts new wine into old leather 
 bottles; else the new wine bursts the bottles; and thus both the 
 wine is spilt, and the bottles are rendered useless; but new wine 
 must be put into new bottles. 
 
 Once, when he was going through the corn on the Sabbath, his 
 disciples began to pluck the ears of corn, as they went. The 
 Pharisees said to him, Why do they that which, on the Sabbath, it 
 is unlawful to do? He answered, Did you never read what David 
 and his attendants did, in a strait, when they were hungry, how 
 he entered the tabernacle of God, in the days of Abiather the 
 high priest, and ate the loaves of the presence, which none but 
 
106 Till-' . TKS TIMOXV l72. Ill 
 
 the priests could lawfully cat, and pave thereof also to his:. 
 
 lie added, The Sabba'h was mide for man, r.ot man for the 
 Sabbath. Therefore the Son of Man ii muster even of th 
 baih. 
 
 Ill, Another time he entered the synagogue, when a man was 
 there who had a withered hand. And they, with a design to 
 accuse .Il'sus, watched l.-m, to sec whether he would heal the 
 man on the Sabbath. Jesus said to the man who had the withered 
 hand, Stand up in the midst. Then he said to them, Whether is 
 it lawful to do good on the Sabbath, or to do evil; to save, 
 kill? Hut they were silent. And looking around on them with 
 anger, being grieved for the blindness of their minds, he said to 
 the man, Stretch out your hand: arid as he stretched out his hand, 
 it became sound hht the othtr. And the Pharisees went out im- 
 mediately, and conspired with the Herodians against him, to 
 destroy him. 
 
 7. Hut Jesus withdrew with his disciples towards the 5;ea, 
 wlut'ier a great multitude followed him from Galilee, from Judea, 
 from Jerusalem, from Idumea,* and from the banks of the Jordan. 
 The) also of the territories of Tyre and Sidon, having heard what 
 wonders he had performed, flocked to him in crowds. Then he 
 ordered his disciples to get a boat to attend him, because of tne 
 multitude, lest they s'.nuld throng him: for he had healed many, 
 which made all who had maladies press upon him to touch hin,, 
 And the unclean spirits, when they beheld him, prostrated them- 
 selves before him, crying, Y. u are the Son of God. But he 
 strictly charged them not to make him known. 
 
 SECTION II. 
 
 The Nomination of Apostles. 
 
 AFTERWARDS Jesus went up a mountain, and called to him 
 whom he would, and they went to him. And he selected twelve, 
 that they might attend him, and that he might commission them to 
 proclaim [the Reign,] empowering them to cure diseases, and 
 to expel demons. These were Simon, whom he su^named Peter, 
 and James, son of Zebedee, and John, the brother of James 
 These he surnamed Boanerges, that is, sons of thunder; and An- 
 drew, and Philip, and Banholomew, and Matthew, and Thomas, 
 and James son of Alpheus, and Thaddeus, and Simon the Canaan- 
 ite, and Judas Iscariot who betrayed him. 
 
 20. Then they went into a house, whither the people again 
 crowded so fast, that Jesus and his disciples could not su much as 
 eat. His kinsmen hearing this, went out to lay hold on him, for 
 they said, He is beside himself But the Scribes who came from 
 Jerusalem said, He is confederate with Beelzebub, and expels 
 demons by the prince of the demons. Jesus having called them, 
 said to them by similitude, How can Satan expel Satan? If a 
 kingdom be torn by factions, that kingdom cannot subsist, 
 
 ' H the Old Testament commonly F.d^"- 
 
r / lt lV OF MARK. 107 
 
 If a family be torn by factions, that family cannot subsist. Thus, 
 if Satan fight against himself, and be divided he cannot subsist, 
 ^ut is near his end. No one who enters the strong one's house, 
 can plunder his goods, unless he first overpower the strong one; 
 then, indeed, he may plunder his house. Indeed, I say to you, 
 that though all other sins in the sons of men are pardonable, and 
 whatever detractions they shall utter; whosoever shall detract 
 from the Holy Spirit, shall never be pardoned, but is liable to 
 eternal punishment. [He said this,] because they affirmed that 
 he was leagued with an unclean spirit. 
 
 Meanwhile came his mother and brothers, who standing without, 
 •ent far him. And the crowd who sat round him, said to him, 
 J.o, vour mother and your brothers are without, and seek you. 
 He answered them saying, Who is my mother or my brothers? 
 And looking about on those who sat around him, he said, Behold 
 my mother and my brothers; for whosoever does the will of God, 
 is my brother, my sister, and mother. 
 
 IV. Again, he was teaching by the sea-side, when so great a 
 multitude gathered about him, that he was obliged to go aboard 
 a bark and sit there, while all the people remained on shore. 
 Then he taught them many things by parables. 
 
 In teaching, he said to them, Attend, behold the sower went 
 out to sow. And as he sowed, part of the seed fell by the way- 
 side, and the birds came and picked it up; part fell upon rocky 
 ground, where it had little mould. This sprang the sooner, be- 
 cause there was no depth of soil. But after the sun had beaten 
 upon it, it was scorched, and having no root, it withered away. 
 Part fell amidst thorns; and the thorns grew up and stifled it, so 
 that it yielded nothing. Part fell into good ground, and sprang 
 up, and became so fruitful, that some grains produced thirty, 
 some sixty, and some a hundred. He added, Whoever has ears 
 to hear, let him hear. 
 
 10. When he was in private, those who were about him with 
 the twelve asked him the meaning of the parable. He said to 
 chem, It is your privilege to know the secrets of the Reign of 
 God, but to those without every thing is veiled in parables; that 
 they may not perceive what they look at, or understand what they 
 hear; lest they should be reclaimed, and obtain the forgiveness of 
 their sins. He said also to them, Do you not understand this para- 
 ble? How then will you understand all [my] parables? 
 
 The sower is he who disperses the word. The way-side on 
 which some of the grain fell, denotes those who have no sooner 
 heard the word, than Satan comes and takes away that which was 
 sown in their hearts. The rocky ground denotes those who hear- 
 ing the word, receive it at first with pleasure; yet not having it 
 rooted in their minds, retain it but a while; for when trouble or 
 persecution comes because of the word, they instantly relapse. 
 The ground overrun with thorns, denotes those hearers in whom 
 worldly cares, and delusive riches, and the inordinate desires of 
 other things, stifle the word and render it unfruitful. The good 
 soil on which some grains yielded thirty, some sixty, and some & 
 
iOB THE TESTIMONY < h. \ 
 
 hundred, denotes those who hear the word and retain it, and pro- 
 duce the fruits thereof. 
 
 He slid further. Is a lamp brought to be put under a corn- 
 measure, or under a bed; and not to be set on a stand? Fol* there is 
 notsecret that is not to be discovered; nor has aught been con- 
 cealed which was not to be divulged. If any man have ears to 
 hear, let him hear. 
 
 lie said moreover, Consider what you hear: with the measure 
 wherewith you (Jii ill receive; and to you -who are attentive, 
 
 more shall be add, d. For to him who has, more shall be giver* 
 bui from him who ha« not, even that which he has shall be taken. 
 
 He said also, The kingdom of God is like seed which a man 
 sowed in his field. While he slept b\ night and waked by day, 
 the seed sho' up, and ^rew without his minding it. For the earth 
 produces of itself first the blade, then the ear; afterwards the full 
 corn Hut as soon as the grain was ripe, he applied the sickle, 
 because it was time to reap it. 
 
 He said also, Whercunto shall we compare the kingdom of God, 
 or by what similitude shall we represent it? It is like a grain of 
 mustard seed, which, when it is sown in the earth, is the smallest 
 of all the seeds that are there. Hut after it is sown, it springs up, 
 and becomes greater than any herb, and shoots out branches so 
 large, that under their shades the birds of the air mav find shelter. 
 
 3d. And in many such similitudes he conveyed instruction to the 
 eople, as lie found them disposed to h< ar: and without a similitude 
 e told them nothing; but he solved all to his discipies in private. 
 
 That clay, in the evening, he said to them : Let us piss to the 
 other side. And they leaving the people, but having him in the 
 bark, [set sail] in company with other small barks. Then there 
 arose a great storm of wind, which drove the billows into the bark, 
 v,hich was now full. Jesus being in the stern, asleep on a pillow, 
 they awaken him, saying, Rabbi, do you not care that we perish? 
 And he arose and commanded the wind, saying to the sea, Peace 
 be still! Immediately the wind ceased, and a great calm ensued. 
 And he said to them, Why are you so timorous? How is it that 
 you have no faith? And they were exceedingly terrified, and said 
 one to another, Who is this whom even the wind and the sea obey' 
 Then they crossed the sea and came into the country of the 
 Gadarenes. 
 
 V. — 2. He was no sooner gone ashore, than there met him a 
 man coming from the monuments, possessed of an unclean spirit, 
 who made his abode in the tombs-; and no man could confine him, 
 not even with chains. For he had been often bound with fetters 
 and chains, and had wrenched off the chains, and broken the 
 fetters, so that nobody was able to tame him. He was continually, 
 night and day, in the mountains, and in the tombs, howling, and 
 cutting himself with flints. But when he saw Jesus afar off, he ran, 
 and prostrating himself before him, cried out; What have you to 
 do with me, Jesus, Son of the Most High God; I conjure you bv 
 God not to torment me. (For Jesus had said to him, Come cut of 
 'he man, you unclean spirit.) Jesus asked him, What is 
 
 I 
 
 
til. V OF MA II i. . 109 
 
 name? lie answered, My name is Legien,* for we are many 
 And he earnestly entreated kirn not to .drive them out of the 
 country. Now there was a great herd of swine feeding- on the 
 mountain. 'And o# the fiends besought him, saying, Suffer us tc 
 fo to the swine, that we may enter into them. Jesus immediately 
 permitted them. Then the unclean spirits being gone out, entered 
 into the swine; and the herd, in number about two thousand,, 
 rushed down a precipice into the sea, and were choked. And the 
 swineherds fled, and told it in the city and villages. And the 
 people flocked out to see what had happened. When they came 
 to Jesus, and saw him who had been possessed by the legion,, 
 sitting and clothed, and in his right mind, they were afraid. And 
 those who had seen the whole, having related to them what had 
 happened to the demoniac, and to the swine, they entreated him to 
 leave their territories. As he entered the bark, the man who had 
 been possessed, begged permission to attend him. Jesus, how* 
 ever, did not permit him, but said. Go home to your relations, and 
 tell them what grea« things the Lord in pity has done for you. 
 Accordingly he departed, publishing in Decapolisf what great 
 things Jesus had done for him. And all were amazed. 
 
 Jesus having repassed in the bark, a great crowd gathered round 
 him while he was on the shore. Then came one of the directors 
 of the synagogue, named Jairus, who seeing him, threw himself 
 at his feet, and entreated him earnestly, saying, My little daughter 
 is in extreme danger; I pray you come and lay your hands upon 
 ) it- r to recover her, and she will be well. And Jesus went with 
 luw, followed by a great multitude who thronged him. 
 
 25. And a woman who had been twelve years distressed with an 
 issue of blood, who had suffered much from several physicians, 
 and iiad spent her all without receiving any relief, but rather 
 growing worse, having heard of Jesus, came in the crowd behind,, 
 and touched his mantle; for she had said, 'If I but touch his 
 clothes, I shall recover.' Instantly the source of her distemper 
 was dried up, and she felt in her body that she was delivered from 
 that scourge. Jesns immediately, conscious of the virtue winds 
 had issued from him, turned towards the crowd, saying, Who 
 touched my clothes? His disciples answered, You see how the 
 multitude throng you; yet you say. 'Who touched me?' But he 
 looked round him to see her who had do?ie it. Then the woman,, 
 knowing the change wrought upon her, came trembling with fear, 
 threw herself prostrate before hirs, and confessed the whole truth, 
 he said to her, Daughter, your faith lias cured you; go in 
 peace, released from this scourge. 
 
 Ere he had done speaking, messengers came from the house of 
 
 the director of the synagogue, who said, Your daughter is dead, 
 
 should you trouble the teacher any further? Jesus hearing 
 
 ihis message delivered, said immediately to the director, Fear 
 
 >nly believe. And he allowed nobody to follow him except 
 
 and James, and John the brother of James. Being arrived 
 
 ' l citi • \* t ' 
 
 10 
 
I 10 1 III'. I £S 1 I fcOK I eft. VI 
 
 a the director's house, and seeing the Hiii.ult, and the people 
 .s eeping and wailing immody^iu 1\ , lie said tu them, as lie entered, 
 U by do you w< cp, and make a bustli } The child is not dead but 
 
 • Jeep. And they derided him. I.ut having made them all go 
 on*, he took wi'li him I he child's father and mother, and those 
 
 who came with him; and be entered the clumber where the was 
 yiflir, and, taking her by the hand, said to her, Talitha cumi 
 
 • which signifies, 'Damsel arise, ') I command ) oil. Immediately 
 the damsel arose and walked, For the was twelve years old; and 
 tin y were confounded with astonishment. But Ue strictly enjoined 
 ;h -m not to mention it to any body, and ordered that something 
 b!i Mild be given her to eat. 
 
 SECTION in. 
 
 The First .Mission of the Apo&lhs. 
 
 VI. .IF. SI. S leaving that place, went to his own country, accom- 
 panied by his disciples. And on the Sabbat h he taught in their 
 synagogue?, and many who beard him said with astonishment, 
 Whence has this man these abilities? What wisdom is this which 
 lie has goiten? and how are so great miracles performed ny him? 
 !s not this the carpenter, the son of Mary, th< brother of James 
 and .loses, arid Judas and Simon? Are not his s : sters also here 
 wivfa us? And they were scandalized at him. Hut Jesus said to 
 them, A prophet is no where disregarded, except in his own 
 country, and amongst his own relations, and in his own house. 
 And he could do no miracle there, except curing a few sick by 
 laying his hand* on them. And he wondered at their unbelief. 
 
 6. And he went through the neighboring villages teaching. 
 
 And having called to him 'lie twelve, he sent them out two by 
 
 iwc, and gave them power over the unclean spirits; and ordered 
 
 theni to take nothing for their journey but a single s'afF. no bug. 
 
 po bread, and in their girdle no money; to be shod wi h sandal, 
 
 and not to put on two coats. He said also, Whatever house \nu 
 
 in any place, continue in that house until you leave die 
 
 place. But wheresoever they will not receive yoi:, nor hear yor. 
 
 shake off the dust under your feet at your departure , as a protest 
 
 tation against them. Indeed J say to you, the condition of Sodom 
 
 d Vowur uh shiil be more tolerable on the day of judgment than 
 
 Ue condition of that city. And being deparud, hey publicly 
 
 warned men to reform; and expelled many demo-)?, and cured 
 
 many sick person-, anointing them with oil. 
 
 And king Herod heard of him (for his name was become famous) 
 and sai<', J- hn the Immerser is raised from the dead; aid there- 
 fore miracles are performed by him. O hers said, It is Elijah, 
 i) herf. It is a prophet like those of ancient times. But w hen 
 flerdri Ua d of him, he said, This is John tthcml beheaded. He 
 ia raise id from 'he dead. 
 
 Tor Herod had caused John to be appcthended, and kept bourfd 
 nTJ>risoK, on account of Hcrodia?, his brasher L'hilip's wife, whom 
 3Te hall hijufelf maryicd. Tor J. hn hud said to ijeiod, It is nfct 
 
rJl. \ i OV MARK. Ill 
 
 lawful for you to have your brother's wife. Now this roused" 
 Herodias' resentment, who would have killed John, but could not 
 because Herod respected him, and knowing- him to be a just and 
 holy man, protected him; and did many thing's recommended by 
 him, and heard him with pleasure. At length a favorable oppor- 
 tunity offered, which was Herod's birth day, when he made an 
 entertainment for the great officers of his court and army, and the 
 persons of distinction in Galilee. Yov the daughter of Herodiaj 
 came in and danced before them, ar.d pleased Herod and his guests 
 so much, that the king said to the damsel, Ask whatever you will, 
 and 1 will give it you; nay, he swore to her, Whatsoever you shall 
 ask, I will give you, were it the half of my kingdom. And she 
 withdrew and said to her mo'her, "What shall I ask? She answer- 
 ed, The head of John the Immerser. Her daughter then, return- 
 ing hastily to the king, made this request: I would that you give 
 me presently in a basin the head of John the Immerser. And the 
 king was much grieved; however, from a regard to his oath, and 
 his guests, he would not refuse her, but immediately despatched 
 a sentinel with orders to bring the Immerser's head. Accordingly 
 he went and beheaded him in the prison, and brought his head in 
 a basin, and presented it to the damsel; and the damsel presented 
 it to her mother. When his disoip^es heard this, they went and 
 brought his corpse, and laid it in a monument. 
 
 30. Now the Apostles, being assembled, related every thing 
 to Jesus, both what they had done, and what they had taught. 
 And he said to them, Come you apart into a desert place, and rest 
 awhile; for there were so many coming and going, that they had 
 not leisure so much as to eat. And they retired by ship to a desert 
 place, to be by themselves. But many who saw them depart, and 
 knew whither they were sailing, ran out of all f he cities, and got 
 thither by land before them, and came together to him. Jesus 
 being landed, saw a great multitude, and had compassion on them; 
 because they were as a flock which lias no shepherd; and he taught 
 them many things. 
 
 When it grew late, his disciples came to him and said, This is a 
 desert place, and it is now late; dismiss the people that they may 
 go to the neighboring farms and villages, and buy themselves broad, 
 k>r they have nothing* to eat. He answering, said to them, Supp.y 
 th<*m yourselves. They replied, Shall we go and give two hundred 
 denarii* for bread, in order to supply them? He said to them, 
 How many loaves have you? Go and see. Upon inquiry they 
 answered, Five, and two fishes. And he commanded them to 
 make all the people lie down upon the green grass in separate 
 companies. And they formed themselves into squares, by hundreds 
 and by fifties. Then Jesus taking 'he five loaves and the two 
 fishes, and looking up to heaven, blessed and broke the loaves, 
 and gave them to his disciples to set before the multitude. He 
 distributed also the two fishes among them all. When they all had 
 eaten and were satisfied, they carried off twelve baskets full of the 
 
 * J bout 25 dollars 
 
I VZ ii. $A. VlJ 
 
 ;Vagment9 ot'the bread ami of the fishes. Now they who eat of the 
 'oaves wire live'thousand men. 
 And immediately he obliged his disciples to embark, and pass 
 
 >vcr before, towards Hethsaida, while he dismissed the people 
 And having sent them away, he retired to a mountain to pray. In 
 'he evening-, the bark being in the midst of the sea, and he alone 
 
 >nthe land, he observed them toiling at the oar, for the wind was 
 against them: and about the fourth watch of the night,* he went 
 
 o them, walking on the water, and seemed intending to pass by 
 
 hem. When they saw him walking on the sea, they thought it 
 was an apparition, and cried out For they all saw him, and were 
 terrified; but he immediately spoke to them, saving, Take courage* 
 
 I L is I ; be not afraid. And having gone, aboard to them, the wind 
 .eased, which struck them still more with astonishment and admira- 
 tion: for their minds were so stupificd, that they never reflected 
 
 ipon the loaves. 
 
 53. When they had crossed, they came to the territory of Genes- 
 .tret,-|- where they landed. And being come ashore, the W Opl 
 knew him, and ran tlu-ough all that country, carrying the sick on 
 .ouches to every place where they heard he was. And whatever 
 village, or city, or town he entered, they laid the diseased in the 
 
 Greets, and besought lnm that they might touch, were it but a tuft 
 of liis mantle, and whosoever touched him were healed. 
 
 SECTION IV. 
 
 The Errors of the Pharisees. 
 
 VII. NOW the Pharisee*, and some Scribes who came 
 Jerusalem, resorted to Jesus. When these* observed sonic of his 
 disciples eating with impure (that is, unwashed) hands, they jbrmti 
 fault. For the Pharisees, and indeed all the J< v.s who observe tie- 
 tradition of the ciders, eat not until the) have washed their h 
 by pouring a little water upon their.; and if they be come from the 
 market, by dipping them; and many oiler risages there are 
 they have adopted, as immersions of cups and pots, and bra/ei 
 
 band beds. Then the Pharisees and •' 
 Whence comes it that your disciples observe not the trad 
 elders, but eat with unwashed hands ? Ho answering, said to 
 O hypocrites! well do you suit die character which Isaiah ; 
 you, when he said, "This people honor me ivith their lifts/ lutlhe'r 
 "heart is estranged from me. In vain, horsexer, they yotffhip me, 
 "■while they teach institutions merely human." For laying aside tin 
 commandment of God, you retain the traditions of men, imn 
 of pots and cups, and many other the like practic \ :- 
 
 well, continued he, in annulling the con of Cod, to 
 
 make room for your tradition. For V ' 
 
 father and your mother," and "Wheat* father or moihev, 
 
 shall be^ punished -with death." But you maintain, if a man sa) fcj 
 father or mother, 'Be it corban (that is 'devoted') wfcat< 
 
 * Betiv"e» three and six in the mormvt 
 fin the Old Te*tamenU Chinn 
 
ill. ^ lit OF MARK. 113 
 
 mine shall profit you;" he must not thenceforth do aught for hfs 
 lather or his mother; thus invalidating die word of God by die tradi- 
 tion which you have established. And in many other instances you 
 ac1 thus. 
 
 Then haying called the whole multitude, he said to .them, Hearken 
 to me nil of you, and he instructed. There is nothing from without 
 which, entering into the man, can pollute him; but the things which 
 j^poceed from within the man, are the things that pollute him. If 
 any man have ears to hear, let him hear. 
 
 When he had withdrawn from the people into a house, his disci- 
 ples asked him the meaning of that sentence. He answered, Are 
 you also void of understanding? Do yen not perceive, tha whatso- 
 ever fiom without enters into the man, cannot pollute him; because 
 it enters net into his heart, but into his stomach, whence all impuri- 
 ties in the victuals pass into the sink. But, added he, that which 
 ds out of the man, is what pollutes the man: for from within 
 the human heart proceed vicious machinations, adulteries, fornica- 
 tions, murders, thefts, insatiable desires, malevolence, fraud, immo- 
 desty, uivy, calumny, airogar.ee, levity. All diese evils issue from 
 .••ill in, and pollute the man. 
 
 24 Then he arose and went to the frontiers of Tyre and Sidon,- 
 and having entered a house, he desired that none might know of 
 him; 1m t he could not be concealed. For a woman, whose little 
 daughter had sm unclean spirit, hearing of him, came and threw 
 herself at his feet (the woman was a Greek, a native of Syrophenicia, ) 
 and entreated him, that he would cast the demon out of her daughter. 
 Jesua answered, Let the children first be satisfied; for it is not seem- 
 ly to take the children's bread, and tlu-ow it to the dogs. She 
 replied, True, sir, yet even die dogs under the table eat of the 
 children's crumbs. He said to her, For this answer go home; the 
 demon is gone out of your daughter. Immediately she went home, 
 and found her daughter lying upon the bed, and freed from the 
 demon. 
 
 Then leaving the borders of Tyre and Sidon, he returned to the 
 sea of Galilee, through the precincts of Decapolis. And they 
 brought to him a deaf man, who had also an impediment in his 
 speech, and entreated him to lay his hand upon him. Jesus having 
 taken him aside from the crowd, spit upon his own fingers, and put 
 them into die man's ears, and touched his tongue. Then looking up 
 to heaven, and sighing, he said, Fphphatha, that is, Be opened. 
 Immediately his ears were opened, and his tongue loosed, and he 
 spoke distinctly. Jesus charged them to tell nobody: but the more 
 he charged them, the more they published it, saying-, with inex- 
 pressible amazement, He does every tiling well: he makes both the 
 deaf to hear, and the dumb to speak. 
 
 YHL At that time the crowd being very numerous, and having no 
 food, J-sus called his disciples, and said to them, I have compassion 
 on the multitude; for they have attended me now three days, and 
 have nothing to eat; and if I send them home fasting, their strength 
 will fail by the way; for some of them are come from afar. His 
 3isc1|>les answered, Whence can we supplv these neople with bread 
 
 10* v 
 
 
f 14 iiie 1 1; si L\fcm ch. viii 
 
 Vuiii the 1/M'i-i II ■ asked thorn, Ili.w many lnuws ha\e you 
 l'hry L'lu il c unrounding the multitude to 
 
 upon the ground, ho took \\\>- seven loav< ;, anil having givi 
 thanks, broke them, ai into his disciples that the) 
 
 distribute them to the people, am] the) distril i 
 
 also a r«w small fishes, winch, after the blessing, be likcw 
 io be presented. So tin \ i - {tr.enta 
 
 which remained \. 
 
 ho had eaten wire about four thousand. 
 
 Haying dismissed diem, h<- imn i disci- 
 
 pi s, and went into the territor) of Oalmanuth; . 'I 
 Pharist v.ho began to argue with lie, 
 
 him, demanded of him a sign m the sk\. Jesus answered, 
 arith a deep groan, Wherefore docs this gen raticn require a sign? 
 Indeed 1 say to \ou, dial no sign shall he given to 
 Ifterthat, 1 m, he re-embarked and returned. 
 
 the dispiples had forgot ts bring bread, having onh ow 
 v.ith them in the bark. Then Jesus gsjre them this caution: \ 
 beware of the leaven of the Pharisees) and of the lessen of Herod. 
 T*hey reflecting hereon, said among themselves, If Is b cause w a have 
 no bread. Jesus remarking it, said to them: Why n»al 
 reflection, that you I...- i yet so tho 
 
 inattentive? Is your understanding still blind" 
 your eyes, or of your ears? Or do you n A n n en b< r when ! 
 buted the five loaves among five thousand, how many baskets fidl of 
 fragments did you cany oH '? They answered, Twelve. And 
 die seven among the four thousand, bowman) band-baskets full of 
 nta did j ta cam off"? The) said, Seven. How then 
 .ed he, that you do not apprehend me' 
 
 23. When Jesus came to BetJisaida, the) brought to htm a bttud 
 man whom they entreated him to touch. He took the blind man v y 
 the hand, and led him out of the village. Then having put 
 on his eyes, and laid his hands upon him, he asked him whether he 
 saw. Having looked up, he said, I see nun, whom 1 distinguish 
 r'rom trees only by dteir walking And Jesus laid h'i> hands upon the 
 man's eves and made him loon i he '>\;.» so perfectly 
 
 cured, as to see ever) :t clearly. And Jesus sent 
 
 lit "x> any i 
 
 Ti(!.\ V. 
 
 7'he Transjigurati 
 
 tence with his disciples to the village* of < 
 Phihppi, and by the way ho asked , ing, Who do men say 
 
 that I am? They answered, 'John the (mmerser-,' ! -;:t some sir, 
 'Elijah;' and others, 'One of the Prophets.' He said to them, ii.. 
 who say you, 4fcat I am ? Peter answering, said to him, You are" the 
 >I<. ssiah. Then he charged them to tell nobody this concerning 
 
 And lie began to inform them that the Son of Man must suffer 
 many things, and bo rejected by the elders and the chief p 
 
ch. IX ©* MARK. 115 
 
 and the Bcribes, and be killed, and that in three days.he must rise 
 again. This he spoke so plainly, that Peter taking- him aside, re- 
 proved him. But he tinning, and looking- on his disciples, rebuked 
 Peter, sa\ ing, Get you hence, adversary, for you do not relish the 
 things of God, but the things of men. 
 
 Then having called both to the people, and to his disciples, he 
 s-iid; fa any willing- to come under my guidance? Let him renounce 
 himself, and take up his cross, and follow me. For whosoever 
 would save his life, shall lose it; and whosoever will lose his life, for 
 my sake and the gospel's, shall save it. What would it profit a man, 
 if he should gain the whole world, with the forfeit of his Lfe. ;> or 
 what will a man not give in ransom for his life ? For whosoever shall 
 be ashamed of me, and of my words, in this adulterous and sinful 
 generation; of him likewise the Son of Man will be ashamed, when 
 he shall come in the glory of his Father, accompanied by the holy 
 messengers-. He added, Indeed I say to you, there are some standing 
 here, who shall not taste death until they see the Reign of God ush- 
 ered in with power. 
 
 IX. 2 — After six days Jesus took Peter, and James, and John;, 
 apart to the top of a high mountain, and was transfigured in their 
 presence. His garments became glittering, and were, like snow, of 
 such a whiteness, as no fuller on the earth could imitate. There ap- 
 peared to them also Elijah and Moses, who were conversing with 
 Jesus. Then Peter said to Jesus, Rabbi, it is good for us to stay 
 here: let us make three booths, one for yon, and one for Moses, and 
 one for Elijah: for he knew not what he said, they were so terrified. 
 And there came a cloud which covered them; and out of the cloud 
 issued a voice, which said, This is my beloved Son> Hear him. And 
 mstantly looking about they saw nobody but Jesus and themselves. 
 
 As they Went down from the mountain, he charged them not to 
 relate to any body what they had seen, until the Son cf Man were 
 risen from the dead. .And they took not! 6e of that expression, and 
 inquired among themselves what the rising from the dead could 
 mean. Then they asked him, saymg, Why do the Scribes affirm 
 that Elijah must come first? He angered, Elijah, to consummate 
 the whole, must come first; and, (as it is written of the Son of Man) 
 must likewise suffer many thing's, and be contemned. But I tell you, 
 that Elijah too is come, as was predicted, and they have treated him 
 as they pleased. 
 
 When lie returned to die oilier disciples, he saw a great multitude 
 about them, and some Scribes disputing with them. As soon as the 
 people saw him. they were all struck with awe, and ran to salute 
 him. And he asked the Scribes, About what do you dispute with 
 them ? One of the people answering, said, Rabbi, I have brought 
 I on my son, who has a dumb spirit: and wheresoever it seizes him, it 
 dashes him on the ground, where he continues foaming, and grinding 
 his teeth, till his strength is exhausted. And I spoke to your disci- 
 pies to expel the demon, but they were not able. Jesus thereupon 
 said, O unbelieving generation! how long shall I be with you ? How 
 long shall I suffer you } Bring him to me. Accordingly they brought 
 hmV: and uo sootier did he see bmv than the spirit threw him into 
 
116 THE [ONS 17/. 1 > 
 
 .! nnd rolli 'I upon lln ground. 
 ask< 'I 
 
 it thrown him both into the 
 H I into tin- water, to destroy him; bill il 
 
 . jion upon . help i . I . 
 
 for him who 
 father, crying ou1 
 supph 'h. W hen the people 
 
 n him, he 
 hhn, ^ ou d i ub u •. I <! . ■ of him, I < 
 
 enter no more into him. Then the demon hai 
 
 . uls d hin , can out, and he appeal 
 ■ 
 hand, raised him, and hi 
 
 is come into the house, his di 
 vately, Why could noi we expel the demon? He answered, This 
 kind cannot be dislodged unless by prayer and fasting. 
 
 Raring If' that place, they passed through Galilee, and hi 
 desirous thai nobody Bhould know it, for he w 
 pie VmI he said to them, The Son of Man will soon be deli' 
 into the ha ds of menj who will kill him; and after he is killed, he 
 
 again tlie third day. But they understood not what he mi 
 nd Were shj to ask him. 
 
 33. When he was come to Capernaum, being in the housi 
 asked thenij What were you debating amongst yourselves by th< 
 
 Butthe) were silent; for they had debated among them 
 by the way who should be greatest. Then having sat down, he called 
 'he ( \ lv ', and said to them, If any man would be first, he shall be 
 of all, and the servanl of all. And he took a child, and pi 
 
 n, and holding him in his Arms, said to tfiem: 
 Whosoever shall receive one such child on m\ account, r- < 
 
 shall receive me, receives not me, but him who s-ent 
 me. 
 
 Then John said to him, Rabbi, we saw one expelling demons in your 
 w ho follows not us, and we forbade him, because he docs not fol- 
 low us. Jesus; answered, Forbid him not; forthere is none that works a 
 miracTe in my name, that can readily speak evil of me. For w". 
 is not against you is for you. For whosoever shall give you a cup of 
 water to drink on my account, because you are Christ's; indeed 1 say 
 to you, he shall not lose bis reward. 
 
 But whoever shall msnare any of the little ones who believe in me, 
 it were better for liim that a millstone were fastc ned to bis neck, and \ 
 that lie were thrown into the sea. Moreover, if your hand ins 
 you, cut it off; it is better for you to enter manned into fife, than 
 having two hands to go into hell, into the unquenchable lire; where 
 their worm dies not, and their fire is not quenched. And if your 
 foot insnare you, cut it off; it is better for you to enter lame into life, 
 than having two feet to be cast into hell, into the unquenchable fire; 
 where their worm dies nof, and their fire is not quenched. And if 
 your eye insnare you, pull it out; it is better for you to enter one- 
 eyed into the kingdom of God, than having two eyes to be casl 
 
ch. X OF MARK. 117 
 
 hell fire; where their worm dies not, and their fire is not quenched* 
 F« every one shall be seasoned with fire; as every sacrifice is season- 
 ed with salt. Salt is good; but if the salt become tasteless, where- 
 with will you season it } Preserve salt in yourselves, and maintain 
 peace with one another. 
 
 X. Then he arose and came into the confines of Judca, through 
 the country upon the Jordan. Again multitudes resorted to him ; 
 and again, as his custom was, he taught them. 
 
 And some Pharisees came, who, to try him, asked him, Is it lawful 
 for the husband to divorce his wife ? He answering, said to them. 
 What precept has Moses given you on this subject;' They replied, 
 Moses has permitted us to write her a bill of divorcement, and dismiss; 
 her. Jesus answering, said to them, Because of your untractable 
 disposition, Moses gave you this permission. But from the begin- 
 ning, at the creation, God made them a male and a female. For this 
 reason a man shall leave his father and mother, and shall adhere to his 
 wife, and they two shall be one flesh. They are, therefore, h« 
 ltyiger two, but one flesh. What God then has conjoined, let not: 
 man separate. 
 
 And in the house his disciples asked him anew concerning this 
 matter. He said to them, Whosoever divorces his wife and marries 
 another, commits adultery against her; and if a woman divorce her 
 husband, and marry another, she commits adultery. 
 
 13. Then they brought children to him, that he might touch them; 
 but the disciples rebuked those who brought them. Jesus perceiving 
 his, was offended, and said, Allow the children to come to me, and 
 do not hinder them; for of such is the kingdom of God. Indeed I say 
 to you, whosoever will not receive the kingdom of God as a child, 
 shall never enter it. Then taking them up in his arms, and laying* 
 his hands upon then), he blessed diem. 
 
 As lie went out into the road, one came running to him, who, 
 kneeling, asked him, Good teacher, what must I do to inherit eternal 
 lif< ? Jesus answered, Why do you call me good? God alone is 
 good. Bo you know the commandments: do net commit adultery; 
 do net commit murder; do not steal; do not give false testimony; do 
 no in j ray; honor your father and mother. The other replied. Rabbi, 
 I have observed all these f;-om my childhood. Jesus, looking upon 
 h m, loved him, and said to him; In one thing, nevertheless, yon 
 are deficient. Go, sell all that 30. have, and give the price to the 
 poor, and you shall have treasure in heaven; then come and follow 
 me, carrying the cross. But he was troubled at this answer, and 
 Vvi nt away sorrowful; for he had great possessions. 
 
 Then Jesus looking around him, said to his disciples, How difficult 
 is ; t for the wealthy to enter the kingdom of God! The disciples 
 w. re astonished at his words: but Jesus resuming die discourse, said, 
 ( "htJ-cii, ';ow difficult is it f them who confide in wealth, to enter 
 tl kingdom ef God! It is easier for a camel to pass through the 
 eye of a needle, than for a rich man to enter the kingdom of God. 
 At this they were still more amazed, and said one to another, Who- 
 tlien can be saved!* Jesus looking upon them, said, To men it i*? ; 
 ; impossible, but not to God: fqr to God all tilings are possible* 
 
118 THE 1 BSTIMON^ < h. fc 
 
 Then P< U r took nccnion u> say, As for us, we liavc forsaken all, 
 
 and followed you. JesUS answering, said, Indeed I shv to \ou, then- 
 is none who shall have forsaken his house, or broth. 
 father, or mother, or wife, or children, or lands, for n 
 •he gospel's, who shall not receive now in this world a hundred fold, 
 hoUMS, and brothers, and sisters, and mothers, and childn I 
 
 with persecutions, and in the future state" eternal life. Hv 
 shall he first w ho are last, and last who ar<- fast 
 
 SECTION VI. 
 
 The Entry into Jerusulna 
 
 {£ they were on the road to Jerusalem, Jesus walking before 
 
 ■•hem, a panic seized them, and they followed hhn with tenor. 
 taking the twelve aside, he told them again what would befal him 
 
 Behold, sa>s he, we are going to Jerusalem, where the Son of Mat) 
 shall be delivered to the chief priests, who will condemn hhn to die. 
 and consign him to the Gentiles; who will mock him, and s* 
 him, and spit upon him, and kill him; but the third day he shall nsi 
 again. 
 
 Then James and John, the sons of Zebcdee, accosted him, saying. 
 Ifahbi, we beg you would grant us what we purpose to ask. He 
 said to them, What would you liave me grant you ? The) answered, 
 That when you shall have attained your glory, one of us may sit at 
 your right "hand, and the other at your left. Jesus replied, You 
 know not what >ou ask. Can you drink such a cup as I am to drink ; 
 and undergo an immersion like that which I must undergo' The} 
 answered, We can. Jesus said to them, You shall indeed drink 
 such a cup as I am to drink; and undergo an immersion like that 
 wliich I must undergo: hut to sit at my right hand, and at my left, I 
 cannot give, unless to those for whom it is appointed. 
 
 41. The ten hearing this, conceived indignation against James and 
 John. But Jesus having called them together, said to them, You 
 know that those who are accounted the princes of the nations domi- 
 neer over them; and their great ones exercise their authority upon 
 them: but it must not be so amongst you. On the contrary, who- 
 soever would be great amongst you, shall be your servant; and who- 
 soever would be the chief, shall be the slave of all. For even the 
 Son of Man came not to be served, but to serve, and to give his life a 
 ransom for many. 
 
 Then they came to Jericho. Afterwards, as he was departing 
 thence, with his disciples, and a great crowd, blind BorthneU*, sor 
 of Timeus, who sat by the way-side begging, hearing that it was, 
 Jesus the Nazarene, cried, saying, Jesus, Son of David, have pit) 
 upon me. Many charged liim to be silent, but he cried still the 
 louder, Son of David, have pity upon rne. Jesus stopping, ordered 
 them to call him. Accordingly they called the blind man, saying to 
 him, Take courage; arise, lie calls you. Then throwing down bis 
 mantle, he sprang up, and went to' Jcsu». Jc^u* addressing him. 
 
 • Ippendix So. K* 
 
jhfc XI OF MARK. 11£ 
 
 said, What do you wish roe to dp for you ' Rabboni, answered the 
 I blind -man, to give me my sight. Jesus said to him, Go; your faith 
 has cured you. Immediately he recovered his sight, dnd followed 
 Jesus in the way. 
 
 XI. As they approached Jerusalem, being come as far as Bethphagc 
 and Bethany, near the Mount of Olives; he sent two of his disciples, 
 ' and said to" them, Go into the village opposite you, and just as 
 you enter it, you vail find a colt tied, whereon no man ever rode; 
 loose him, and bring him. And if any body ask you, 'Wherefore do 
 vouthis? 1 say, 'The Master needs him,' and he Will instantly send 
 j him hither. ' Accordingly they went, and finding the colt tied before 
 > a door, where two ways met, .they loosed him. Some of the people 
 present said to them, Wherefore loose you the colt? They having an- 
 I swered as Jesus had commanded them, were allowed to take him. 
 I Accordingly they brought the colt to Jesus, whereon having laid their 
 | mantles, Jesus sat upon him. And many spread their mantles in the 
 | way; others cut down sprays from the trees, and strewed them in the 
 : way. And they who went before, and they who followed, shoutecL, 
 1 saying, Hosanna!* blessed be He that comes in the name of the 
 ! Lord!| Happy be the approaching Reig'n of our father David! 
 ! Hosanna in the highest heaven! In this manner Jesus entered Jeru- 
 salem and the temple; where, after surveying every thing around, it 
 being late, he departed with the twelve to Bethany. 
 
 12. On the morrow, when he left Bethany, he was hungry; and 
 observing a fig tree at a distance, full of leaves, went to look for fruit 
 on it, for the fig harvest was not yet. And being come, he found 
 nothing but leaves. Thereupon Jesus said to it, Henceforth let never 
 man eat fruit off you. And his disciples heard him. 
 
 Being returned to Jerusalem, Jesus went into the temple, and 
 drove out them who sold and them who bought in the temple, snd 
 eve rturncd the tables of the money-changers, and the stalls of them 
 who sold doves; and would suffer nobody to carry vessels through the 
 temple. He also taught them, saying, Is it not written, "My house 
 shut! be called a house of prayer for all nations?" but you have 
 made it a den of robbers. And the Scribes and the chief priests 
 heaving this, sought means to destroy him; for thev dreaded him^ 
 because all the multitude admired his doctrine. And in the evening 
 he went out of the city. 
 
 Next morning, as they returned, they saw that the fig tree was dried 
 up from the root. Peter recollecting, said to him, Rabbi, behold 
 ' T he fig-tree which you have devoted, already withered. Jesus an- 
 swered. Have faith in God. For indeed I say to you, Whoever shall 
 say to this mountain, 'Be lifted and thrown into the sea,' and shall not 
 in the least doubt, but shall believe that w T hat he says shall happen; 
 whatever he shall command shall be done for him: for which reason I 
 assure you, that what thing's soever you pray for, if you believe that 
 you shall obtain them, they shall be yours. 
 
 And when you pray, forgive, if you have matter of complaint 
 against any; that your Father, who ism heaven, may also forgive vol. 
 
 *$ave noxs I pray, ^Jehjvah- 
 
lgO MIR TESTIMONY cki XII 
 
 pour trespasses. But if you do not ither wiD your Father, 
 
 who is in hcav< n, P 
 
 <\ they an i as Ik was walking '.■ 
 
 temple, the chief priests, tin- icrUx s, and tin- eldi 
 •o him; B3 what authority do things^ and who empowered 
 
 you to do th . tothem, I also have a ques- 
 
 tion to ask; answer me, and I will t< II you by wlr.it authority I do 
 tide which John had to immerse, From heaven, 
 nrfrommen' Ai Then they argued thug among ' 
 
 Prom h< awn; lie will reply, A\ h. 
 
 r from the 
 'people, who are all convinced that John was a Prophet.' 
 
 , \\ e cannot tell. Jesus replied. 
 Neither tell I you by \\ hat authority I do these th 
 
 XII. Then addressing them in parables, he said, A man planted a 
 -vineyard, and hedged it about, and dug a place for a wine vat, 
 Miilt a tow< r, and having formed it out, went abroad. The - 
 being come, he sent a servant to the husbandmen, to receive his 
 portion of the fruits of the vineyard Rut they seized him, be.it 
 him, anil sent him away empty. Again, he sent to them another 
 servant, whom they wounded in the head with stones, and sent back 
 v ith disgrace. Again, he sent another, whom they killed; and of 
 many more that he sent, som: they beat, and some they killed. At 
 last, having an only son, whom he loved, he sent him also t<- 
 for he said, 'They will reverence my son,' But those husbandmen 
 raid among themselves, «This Ls the heir; come, let us kill him, and 
 the inheritance will be OUT own.' Then they laid hold on him, and 
 having thrust him out of the ^ ineyard, killed him. What, the; 
 will the proprietor of the vineyard do? He will come and destr* 
 husbandmen, and give the vineyard to oth trs. Have you nol 
 this passage of scripture: "A stone -.vhich the builder* rejected, i: 
 %i made the head of the corner. This the Lord* has performed, and 
 "»e behold it with admiration." And tl 
 bjm, but were afraid of the multitude; for they knewt! 
 the parable against them. 
 
 SECTION VII. 
 
 The Prophecy on Mount Olivet. 
 
 13. THEN the chief priests, the Scribes, and the elders 1 
 . went away, and sent to him certain Pharisees and Hero 
 1 .) catch him in his words. These coming up, said to him, Rabbi, w e 
 know that you are. upright, and stand in awe of none; for you respect 
 not the pei-son of men, but teach the way of God faithfully. Is it 
 lawful to give tribute to Cesar, or not? Shall we give, or shall we not ' 
 give'' He perceiving their artifice, answered, Why would you en- 
 tangle me' Bring me a denarius, that I may see it. When th* 
 brought it, he asked them, Whose is this image and inscription ' 
 answered Cesar's. Jesus replied, Render to Ct 
 
 *Jehovdh. iParltsana if JieroJ. . . '.» 
 
*/}. xil OF MAttfc, l%\ 
 
 Boar's, and to «od that which is God'*. And they wondered at 
 
 Then came Sadduceesta him, who say that there is no future life, 
 and proposed this question! Rabbi, Moses has enacted, that if a man's- 
 
 brother die, survived by a wife without children, he shall marry the 
 widow, and raise issue to bis brother. Now there were seven brothers. 
 The first took a wife, and dying, left no issue. The second married 
 i her and died; neither left he any issue; so did also the third. Thus 
 all the seven married her, and left no issue. Last of all,, the woman 
 ■Jso died. At the resurrection, therefore, when they are risen, to 
 j which of the seven will she belong"; for she has been wife to them all? 
 1 Jesus answering, said to them, Is not this the source of your error, 
 ; your not knowing the scriptures, nor the power of God ? For there 
 I will be neither marry ing, nor giving in marriage among- them who rise 
 ; from the dead. They will then, resemble the heavenly messengers. 
 I But as to the dead, that they are raised, have you not read in the book 
 ' of Moses, how God spoke to him in the busli, saying, "lam the God 
 ! of Jlbrakam, and the God of Isaac, and the God of Jacob*" God is 
 liot a God of the dead, but of the living. Therefore you greatly err. 
 28. A Scribe who had heard them dispute, perceiving the justness 
 of his reply, came to him, and proposed this question: Which is the 
 chief commandment of all? Jesus answered, The chief of all the 
 ! commandments is, "Hearken Lrael, the Lord* is our God: The Lord 
 is one,-" and "You shall love the Lord vour God with all your heart, 
 "and with all your soul, and with all your mind, and with all your 
 f*th " This is.the first commandment. The second resembles 
 it: "You shall love your neighbor as yourself.** There is no com- 
 mandment greater than these. The Scribe replied, truly, Rabbi, 
 you have answered well. There is one God, and only one; and to 
 love him with all the heart, and with all the spirit, and with all the 
 | soul, and with all the strength; and to love one's neighbor as one's. 
 self, is more than all burnt-offerings and sacrifices. Jesus observing 
 how pertinently he had answered, said to him, You are not far from, 
 the kingdom of God* After that, nobody ventured to put questions, 
 to him. 
 
 As Jesus was teaching in the temple, he asked them, Why do the 
 Scribes assert that the Messiah must be a son of David? Yet David 
 himself, speaking by the Holy Spirit, says, The Lord\ said to my 
 ''Lord, Sit at my right hand, until I make your fees your footstool-'* 
 David himself, therefore, calls him his Lord; how then can he be his 
 son ? And the common people heard him with delight. 
 
 Further, in teaching, he said to them, Beware of the Scribes, w r h<? 
 affect to walk in robes, who love salutations in public places, and the 
 principal seats in the synagogues, and the uppermost places at enter- 
 tainments, who devour the families of widows, and use long prayers 
 for a disguise. These shall undergo the severest punishment. 
 
 And Jesus sitting opposite the treasury, observed the people 
 throwing money into the treasury: and many rich persons put m 
 much. Then came a. poor widow, who threw in two mites, whicj 
 - * ? ' 
 
 \y.o,vqh, k -fJeJiovah, 
 
 n 
 
I Kl THE TESTIMONY ch. XIII 
 
 ■take i farthing." lent taring called his disciph . said to them. 
 In leed I saj to you, that this pour widow has given mor< than any 
 ofthose who have thrown into the trcaaurj : forthej all have contribu- 
 ted oul oftheir superfluous store; whereas she has given all the little 
 that she had, In r who] 
 
 Ml. As he was going out of the- trniph-, one of his discipl 
 to him, Rabbi, look what prodigious stones and stately buildings aft 
 here! Jesus answering, said to rami f on see these great buildings 
 They shall In- so rated, dm* one atone will not be left upon another. 
 
 Afterward , as he was sitting on the Mount of Olives, opt 
 the temple, Pete", and Janus, and John, and Andrew, asked him 
 privately, Tell us, when will this happen } And a hat will be die sign 
 when all this is to be accomplished.' Jesua answering them, took 
 occasion to any, Take heed that no- man seduce you; for man) will 
 assume my character, saying, 'l ana the person,' and will seduce 
 
 many. Hut when you hear of wars, and rumors of wars, be not 
 
 alarmed t for this must happen, but the end is not yet 
 
 For nation will rise against nation,, and kingdom against kingdom) 
 and th. -re will be earthquakes in sundry plans, and there will be 
 famines and commotions. Those are the prelude of woes. But take 
 heed to yourselves; forth <y v, 11 deliver you to councils- nd you will 
 b beaten in the synagogues, and brought before governors and kings 
 fbrmy sake, to bear testimony to them. The good tidings, how <. ver, 
 must first be published' among aH nations. Rut when they conduct 
 you, to deliver you up, have no anxiety beforehand, nor premeditate 
 ■what you shall speak: but whatever shall be suggested to you in 
 that moment speak; for it is not you that shall apeak, but the flohj 
 Spirit. Then the brother will deliver up the brother to death; and- 
 the father the child; and children will arise against their parents, and 
 procure their death. And on my account you shall be hated univer- 
 sally; but the man who perseveres to the end shall be SBVetL 
 
 14. But when you shall see, in an unsuitable place, the desolating 
 abomination foretold by tlic Prophet Damd, (reader attend!; the a 
 let those in Judea flee to the mo; Plains; r.ndTct not him who shall 
 be on the roof, go down into the house, nor enter it, to carry any 
 thing out of his house; and let not him who shall be in the field, turn 
 back to fetch his mantle. Rut wo to the women with child, and bi 
 them who give suck in those days. Fray then, that your flight 
 happen not in the winter; because there shall be si ch affliction, in. 
 those days, as has not beea before, from the beginning of the world 
 which God created, nor shall be ever after. Had the Lord assigneJ 
 it along duration, no soul could escape; but for the sake of the 
 people whom he has elected, he has made its deration the shorter. 
 
 Then if any one shall say to you, *L©! the Messiah is here,' or 
 «Lo! he is yonder,' believe it not. For false Messiahs and frls? 
 prophets will arise, who will perform wonders and prodigies, in cider 
 to impo-e, if possible, even on the elect. Be you therefore upor> 
 your guard: remember, \ have warned you of every thing*. 
 
 But in those* days, after that affliction, the <un shall be duvkened* 
 
 I About four mii 
 
c -/l XIV OF MARK. 12.3 
 
 , the moon shall withhold her light; and the stars of heaven shall 
 
 Ir; and the powers which aie in heaven shall be shaken. Then 
 
 they shall see the Son of Man coming in the clouds with great-. power 
 
 id £lory. Then he will send his messengers, and assemble his elect 
 
 from the fog} quarters of the world, from the extremities of heaven 
 
 and earth. , 
 
 Learri now a similitude from the 'fig-tree. When its branches be- 
 come tender, and put forth leaves, you know that the summer h 
 nigh. In like manner, when you shall see these things happen, 
 V. now that he is neav, even at the door. Indeed 1 say to you, thai 
 thfe generation shall not pass until all these things be accomplished. 
 For heaven and earth shall fail: but my words shall not fail. 
 
 lint, of that day, or of that hour, knows none (not the heavenly 
 messengers? no, not the Son*) but the Father. Be circumspect he 
 vigilant, and pray; for you know not when that time will be. When 
 a man intends to travel, he -leaves his household in charge to his 
 servants, assigns to every one his task, and orders the porter to 
 watch. Watch you therefore; for you know not when the master of 
 
 I he house will return, (whether in the evening,! or at midnight,* o? 
 
 (| atcockcrowing,§ or in the morning,! lest coming suddenly, he -find 
 -you asleep. New, what 1 say to you, I say to all, Wasch. 
 
 : SECTION WW. 
 
 The Last Supper. 
 
 51V". AFTER, two days was the feast ;,pf the passover, and of un- 
 
 'eavened bread. And the chief priests and the Scribes were contri.v ■ 
 ng how they might take Jesue by surprize, and kill him. They said, 
 however, Not during the festival, for fear .of an insurrection among 
 the people. 
 
 Now being at table in -Bethany, in -the house of Simon [formerly] ;s 
 leper, there came a woman who had an alabaster box of the balsam 
 of spikenard, which was very costly: and she broke open the boy, 
 and poured the liquor upon his head. There were some present 
 whou-said with secret indignation, Why this profusion of the balsam,' 
 For it could have been sold for more than three hundred denarii,, a ;[ 
 which might have been given to the poor. And they murmured 
 against her. But Jesus said, Let 'her alone. Why do you molest 
 her? She has done me a good office. For you will have the. poor 
 always amongst you, and can do them good when ever you please; 
 but me you will not always have. She has done what she could. 
 •She Iras "beforehand embalmed my body for the funeral. Indeed X 
 say to you, in whatsoever corner of the world 1 he Glad tidings shall 
 he proclaimed, what this woman has now done shall be mentioned to 
 her honor. 
 
 Then ;Judas Iscariot, one of the twelve, repaired to the chief 
 priests, to betray Jesus to them. And they listened to kirn with jov, 
 
 * Appendix No. H\\\. \Nine, afternoon* ^Twelve. 
 
 %T&&& iythe.mQrninq;- \\Six-. ^Thirty-six dollars. 
 
til THE TF'.STI Mo\ . pfl. XTV 
 
 uidpr Afterwards he sought a favorai 
 
 bl opportunity to deliver him up. 
 
 N'>>>. the first da) of unleavened bread, when th^ passover is aac* 
 , hi* disciples mid to him, Whither shall we go to prep ■ 
 your eatinjjjthe passover? i hen In- m nl twoof his disciples, saying to 
 them, « to into the citj , where j on \\ ill dm i t ■ man carrying :i pitcher 
 bfwaten follow him: :uk! win i.v. r he shall enter, saj to Hie master 
 of the house, ' l't.<- teacher aaya, Where k the guest-chamber, in 
 which I may eat the patsover with my disciples? 1 And he will show 
 you a large upper room ready furnished. There prepare for us. 
 Accordingly his disciples vent away, and being come into the chy« 
 
 Found every thing as he had told then., and prepared the passover. " 
 
 In the evening be went thither with the twelve. As rhey were a! 
 
 tfcble eating, Jesus said, Indeed I say to yon, that one of yen who 
 
 eats with in.', will betray me. Upon this they became very sorrow- 
 ful; and asked hnn, all of them, one after another, Is it I ► He an- 
 swering, said t • them, It is one of the twelve; he who dips his mor- 
 se* in the dish with me. The Son of Man departs in the manner 
 foretold in scripture concerning him; but wo to that man by whom 
 the Son of .Man is betrayed: it had been hotter for that man never '< 
 have been born. 
 
 22. \\ bile they were at supper, Jesus took bread, and af'.er tlu 
 blessing, broke it, and gave it to them, .saying, lake, eaf; this ism. 
 bod}'. Then he took the pup, and having given thanks, gave it to 
 them; and they drank all of it. And he said to them, This is m> 
 blood, the blood of the new covenant, shed for man}-. Indeed I say 
 to you, that I will drink no more of the product of the vine, until 
 that day when I shall drink it new m the kingdom of God. And 
 after the hymn they went to the Mount of Olives. 
 
 And Jesus said to them, 'Mis-night ! shall prove a stumbling stone 
 to \ou all; for it is written, "I will smite the Shepherd, and the sheep 
 shall be dispersed. 91 Nevertheless, after 1 am raised :, gain, 1 will go 
 before you to Galilee. Peter then said to him, Though they all 
 should stumble, I never will. .Jesus answered him, Indeed I sa_\ to 
 you, that to-day, this very night, before the cock crow twice, even 
 yon will disown me thrice. IV t Peter insisted on it, addine, Although 
 ) should die with you, 1 will never disown you. And all the rest said 
 the same. 
 
 Then they came to a place named Gethsemane, where be said ro 
 b ; s disciples, stay here w bile I pray. And he took with him Peter, 
 and .lames, and John, and being seized with grief and horror, said 
 to them, My soul is overwhelmed with a deadli anguish; tarry here 
 and watch. And going a littie before, he threw himself on the 
 ground, and prayed that, if it were possible, he might be delivered 
 f om that ho, ir, and said, Abba (that is Father,) all things are possible 
 to thee'; take this cup away from me; yet not what I would, but 
 what thou wilt. Then he returned, and finding them asleep, said to 
 Peter, Simon, do you sleep? Could you not keep awake a single 
 h air' Watch and pray that vo-i be not overcome b\ temptntion: the 
 s;>irt indeed is willing, but the fl «h ; s weak Again, he retired and 
 prayed, using the aamt* words. When be eetiirned, he agam found 
 
eh. XIV OF LUKE. t£5 
 
 ihem sleeping; for their eyes were overpowered, and they knew 
 not what to answer him. A third time he came and said to them. 
 Sleep on now, and take your rest: all is over: the hoar is come-? 
 and the Son of Man is consigned to the hands of sinners. Arise, 
 Let us be going. JLo! he who betrays me is drawing near. 
 
 Immediately, ere he had done speaking, appeared Judas, one of 
 the twelve, with a great multitude armed with swords and club?, 
 who were sent by the chief priests, the scribes, and the elders, 
 Now the betrayer had given them this signal: The man whom ( 
 shall kiss is he; seize him, and lead him away safely. He was no 
 sooner come, than accosting Jesus, he said, Rabbi, Rabbi, and kiss- 
 ed him. Then they laid hands on him, and seized him. But one 
 of those who were present drew his sword, and smiting the high 
 priest's servant, cut oft' his ear. Then Jesus addressing them, 
 said, Do you come with swords and clubs to apprehend me, like 
 people in pursuit of a robber? I was daily amongst you, teaching' 
 in the temple, and you did not arrest me. But hereby the scrip- 
 tures are accomplished. Then they all forsook him and fled. 
 
 Now there followed him a youth who had only a linen cloth wrap- 
 ped about his body; the soldiers having laid hold of him, he left 
 he cloth, and Bed from them naked, 
 
 SECTION IX. 
 
 The Crucifixion. 
 
 S3. THEN they took Jesus away to the high priest, with whom 
 all the chief priests, the elders, and the scribes were convened. 
 And Peter followed him at a distance, as far as the court of the 
 high priest's house, and sat there with the officers, warming him- 
 self at the fire. 
 
 Meanwhile the chief priests and all the Sanhedrim sought for 
 evidence against Jesus, in order to condemn him to die, but fteufu] 
 none: for many gave false testimony against him, but their testimo- 
 nies were insufficient. Then some arose who testified falsely 
 against him, saying, We heard him say, 'I will demolish this temple 
 made with hands, and in three days will build another withou; 
 hands.' But even here their testimony was defective. Th€ft'>the 
 high priest, standing up in the midst, interrogated Jesus, saying, 
 Do you answer nothing to what these men testify against you? Bu: 
 he was silent, and gave no answer. Again, the high priest interro- 
 gating him, said, Are you the Messiah, the Son of theJBlessed OiK-i 1 
 .fesus answered, I am; nay, you shall see the Son of Man sitting at 
 '.he right hand of the Almighty, and coming in the clouds of hea- 
 ven. Than the high priest rent his garments, saying, What faj ■ 
 ther need have we of witnesses? You have heard the blasphem\ 
 What is your opinion? And they all pronounced him worthy of 
 death. Then some began to spit on him; others to cover his fice 
 and buffet him, saying to him, Divine who it is And the officers 
 gave him blows on the cheeks. 
 
 Now Peter being below in the court, one of the maid-servants wf 
 (lie hnjh priest came thither, who s< eing Peter warming himst '-, 
 11* 
 
THE TMTIBiONY ch. XV 
 
 1 on him, and laid, You alto were with the Nazarene Jesus. 
 
 lying I know him not: nor do 1 understand what 
 
 you :u <i<. Imm diatelj he wenl bui into the portico, and the 
 
 enck crew. The mail kid to the by-ftandero, 
 
 i one of x 1 11 .11 . Again 1 a little after, those 
 
 > |io were present said t<» Peter, you are certainly one of them; for 
 
 . Mi an, your spei ch s : . pon this he affirmed, 
 
 a he did not know the man of 
 
 whom. The cock crew the second time: and Peter 
 
 had 'said to him, 'Before the cock 
 crow twice; you will disown me thrice.' And reflecting thereon, 
 
 Early in the morning-, the chief priest, with the elders, the 
 
 , and all the sanhedrim, after consulting together, bound 
 
 carried hi I d< livered him to P:late. 
 
 Pilate asking him, said, You ate the king of the Jews 5 He an- 
 
 . You say right. NOW the chief priests accused him of 
 
 many things. Again Pilate asked him, saying, Do you ans'ver 
 
 nothing? Observe how many crimes they arraign you for. But 
 
 3 answered no more, insomuch that Pilate was astonished. 
 
 Now at the festival, he alv. . ! to them any one prisoner 
 
 whom they desired. And there was one Harabbas that had been 
 
 with his seditious associates, who in tti a had 
 
 committed murder. And with clamor the multitude demanded of 
 
 what he used ;o grant them. He answered them, saying, 
 
 Shall I release to yon the king of the Jews? (For he knew that 
 
 i env} the chief p:ics's had delivered biro up.) But the 
 
 incited 'he multitude: to insist on the release of Barab- 
 
 t as in preference to Jesus. Pilate again interposed, .saying, What 
 
 then would you have me to do with him whom you call king of 
 
 the Jew.-.? They cried, Crucify him. Pilate asked them, Why? 
 
 VI hat evil has he done? But they cried the more vehemently, 
 
 ... Then Pilate, desirous to gratify the crowd, released 
 
 Barafc ll and having caused Jesus lo be scourged, delivtr- 
 
 n up to be crucified. 
 
 And the :o:diers brought him into the hall called pretorium,* 
 
 ig convened all the band, they arrayed him in purple, 
 
 a id crow ned him wi h a wreath of m horns, arid saluted him, saying, 
 
 t'the Jews! Then they struck him on the head with a 
 
 s-eed, and spit upon him, and paid him homage on their knees. And 
 
 had mocked him, they stripped him of the purple, and 
 
 I in his own clothes, and took him away to be crucified. 
 
 And they constrained one Simon, a Cyrenian, who passed by, in 
 
 eomingfrom the country, the father of Alexander and fftufusi to 
 
 carry the cross. And the) brought him to Golgotha, that is to say, 
 
 'he Place of Sculls, v. here they gave him wine to drink, mingled 
 
 with myrrh, which he would not receive. When they had nailed 
 
 they parted his garments^ dividing by lot what 
 
 houldtake. Now it was the third hourf when they 
 
 or ball nj audience 
 
I 
 
 c t lt xvi OF MARK. 127* 
 
 nailed him to the cross. And the inscription, bearing the cause. 
 of his death, was in these words, THE KING OF THE JEWS. 
 They likewise crucified two robbers with him, one at his right 
 hand, and the other at his left. And that scripture was fulfilled, 
 which says, "He was ranked among malefactors." 
 
 Meanwhile they who passed by reviled him, shaking their heads, 
 and sayingj Ah! you who could demolish the temple, and rebuild it in 
 thw ■ davs! save yourself, and come down from the cross! The chief 
 priests likewise, with the Scribes, deriding him, said among them: 
 selves, lie saved others; cannot he «ave himself? Let the Messiah, 
 the King of Israel, descend now from the cross, that we may see and 
 believe! Even those who were crucified with him, reproached him. 
 
 Now from the sixth hour* until the ninth, f darkness covered all 
 the land. At the ninth hour± Jesus cried aloud, saying', Eloi, Eloi, 
 lafnma sabacthani! which signifies, 'My God, vny God, why hast 
 thou forsaken me?' Some who were present, hearing this, said, 
 Hark! he calls Elijah. One at the same time ran and dipped a 
 spunge in vinegar, and having fastened it to a stick, presented it to 
 him to drink, saying, 'Let alone, we shall see whether Elijah will 
 come to take him ""down. And Jesus sending forth a loud cry, 
 expired. 
 
 38. Then was the veil of the temple rent in two, from top to 
 bottom. And the centurion \y»ho stood opposite him, observing that 
 lie expired with so loud a cry, said, Surely this man was the son of 
 a god. 
 
 There were women also looking on at a distance, amongst whom 
 were Mary the Magdalene, and Mary the mother of James the young- 
 er, and of Joses and Salome (these had followed him, and served 
 him, when lie was m Galilee,) and several others who came with, 
 him to Jerusalem, 
 
 SECTION X. 
 
 The Resurrection, 
 
 WHEN it was evening (because it was the preparation^ that is 9 
 ihc eve of the Sabbath, )i| Joseph of Arirnathea, an honorable senator, 
 who himself also expected the Reign of God, taking courage, re- 
 paired to Pilate, and begged the body of Jesus. Pilate, amazed that 
 Tie was so soon dead, sent for the centurion, and asked him whether 
 Jesus had been dead any time . And being informed by the centurion s 
 he granted the body to Joseph; who having bought linen, and taken 
 Jesus down, wrapped him in the linen, and laid him in a monument, 
 hewn out of the rock, and roiled a stone to the entrance. Now 
 Mary the Magdalene, and -Mary the mother of Joses, saw where he 
 was laid. 
 
 XVI. When the Sabbath was past, Mary the Magdalene, Mary 
 die mother of James, and Salome, bought spices, that they might 
 embalm Jesus. And early in the morning, the first day of the week.g 
 
 ■"Twelve, noon j Three, afternoon. %Three t aflernoon> 
 .^Friday. \Saturday, % Sunday. 
 
I0N1 OP MARK. . xvr 
 
 iIk y came to the monument about sunrise. And they 
 themselves, Who will roll away the stone for us from tin- entrance of 
 the monument? (for it was ven Urge.) Bui when they looked, they 
 saw that tli<.: ~i.hu- had been rolled away. Then entering the monu- 
 ment, they beheld a youth siuin^ on the right side, clothed in ■ 
 white robe, and they were frightened. Bui he said to them, Ho nor 
 frightened; you seek Jesus the Nasarene\ u '"> was crucified. Me is 
 risen: he is not here: behold the place where they laid him. But go, 
 say to his disciples, and to Peter, - lle is gone before you to Galilee; 
 
 «. here you shall sec him, as he told you.' The. women then getting 
 
 out, fled from the monument, seized with trembling and consternaj 
 
 .ion; hut said nothing to any one, they were so terrified. 
 
 Jesus having arisen early the first day of the week, appean 
 to Mary the Magdalene, out of whom he had cast seven demon-. 
 She went and informed those who had attended him, who were in 
 affliction and tears. But when they heard that he was alive, and had 
 >ceii seen hy her, they did not believe it. 
 
 12. Afterwards he appeared in another form to two of them, as 
 
 :hey travelled on foot into the country. These being returned, ac- 
 quainted the other disciples, but neither did they believe them. 
 
 At length he appeared to the eleven, as they were eating, and 
 reproached them with their incredulity and obstinacy inxLisbelieving 
 hose who had seen him after his resurrection. And he said to them". 
 Go throughout all the world, proclaim the j^lad tidings to the whole 
 ofeatioil. He who shall believe, and be immersed, shall be saved; 
 but he who will not believe shall be condemned. And these miracu 
 tous powers shall attend the believers. In my name they shall expel 
 demons. They shall speak language-; unknown to them before. 
 They shall handle serpents [with safety.] And if they drink poison, 
 it shall not hurt them. They shall cure the sick by laying their hands 
 upon them. 
 
 Now, after the Lord had spoken to thorn, he was taken up into 
 heaven, and sat down at the right hand of Cod. As for them, they 
 went out and proclaimed the tidings every where, the Lord co-opera- 
 Ung with them, and confirming their doctrine by the miracles i 
 with it was accompanied. 
 
TESTIMONY 
 
 ™m% 
 
 THE EVANGELIST, 
 
 First published in Greece, A. B. 64.* 
 
 TX-KV.'s iPBEFACE: 
 
 I, FOR AS MUCH as many have undertaken to compose a narrative 
 *>f those things which have been accomplished amongst us, as they 
 who were, from the beginning, eye witnesses, and afterwards minis- 
 ters of the word, delivered them to us; I have also determined, 
 having exactly traced every thing from the first, to write a particular 
 account to you, most excellent Theophilus-, that you may know the 
 certainty of those matters wherein you have been/instructed. 
 
 SECTION I. 
 
 The Annunciation. 
 
 5. IN the days of Herod, king of Judea, there was a priest named 
 •Zacharias, of the course of Abijah; and his wife, named Elizabeth, 
 was of the daughters of Aaron. They were both righteous before 
 •God, blameless observers of all the Lord's commandments and ordi- 
 nances. And they had no child, because Elizabeth was barren, and 
 they were both advanced in years. 
 
 Now when he came to officiate as priest in the order of his course,, 
 it fell to him by lot, according to the custom of the priesthood, to offer 
 incense in the sanctuary. And while the incense was burning, the 
 whole congregation were praying without. Then there appeared to 
 him a messenger of the Lord, standing on the rip/ht side of the altar of 
 incense. And Zacharias was discomposed at the sight, and in great 
 terror. But the messenger said to him, Fear not, Zacharias; for 
 your prayer is heard, and Elizabeth your wife shall bear you a son, 
 whom you shall name John.f He shall be to you matter of joy and 
 transport; and many shall rejoice "because of his birth. For he shall 
 be great before the Lord; he shall not drink wine, nor any fermented 
 liquor; but lie shall be filled with the Holy Spirit, even from his 
 mother's womb. And many of the sons of Israel he shall bring back 
 to tbc Lord their God. Moreover, he shall go before them in the 
 spirit and power of Elijah, to reconcile fathers to their children, and, 
 by the wisdom of the righteous, to render the disobedient a people 
 well disposed for the Lord. And Zacharias said to the messenger, 
 ^ hereby shall I know this: for I am an old man, and my wife gs smS; 
 
 * Appendix,. M. I, iThe Lord's favor* 
 
130 Tin: rEBTlMOXI c/t. i 
 
 vtnced in years? The rering, ta»d to him, I am 
 
 Gabriel,* who attend in the presence of God, and am sent to tell 
 you this joyful news. Bui know thai >ou shall be dumb, and shall 
 not recover your speech antil the da) when theic things happens- 
 
 because you have not bettered my words, which shall be fulfilled 
 in due lime. 
 
 Meantime the people waited for . sod wondered that he 
 
 staid so long in the sanctuary H-it when he came out, he could 
 no» speak to them; and they perceived that be had seen a Vision on 
 the sanctuary ; For he made thesn understand by ai % ns, and remains d 
 speechless. And when Ins days -<f o&cinting were expired, he 
 '••e.rned home. Boon aftt r. Elizabeth his wi(V conceived, and 
 lived in retirement five months, and said, The ford has done this 
 for me. purposing now to deliver me from the reproach I lay 
 \uuh r among men. 
 
 Now in Ihe sixth month Clod sent Gabriel his messenger, to 
 Nazareth, s city of Galilee; to a virgin betrothed to a man called 
 .f' seph, of the house of David, and t'>e virgin's name was Mary. 
 When the m ess e n g e r entered, he said to her, II id, favorite of 
 Heaven! 'lie Lord be with you, happiest of women! Ai his ap- 
 pearance and words she was perplexed, and revolved in her mind 
 what this salutation could mean. And the mess* ngersaid to her, 
 "Fear not, Mary, for you have found favor *ith God. And behold, 
 you shall conceive and bear a son, whom you shall name J esus.j 
 i T c shall be great, and shaft* be caHedthe Son of the NtgtieaT. And 
 tin Lord God wll give him the (krone of David lus father. And 
 he shall r. ign over the house of Jacob for ever: his deign -hall 
 never end. Then •said "Mary to the me s s enger, How shall this be, 
 sir.ee I have no intercourse with man? The messenger answering, 
 said to her, The Holy Spirit will descend upon yotfj and " po cr 
 of the Highest will overshadow yeuj therefore 'he Holy P>og <y 
 shall be called 'he Son of G<>d. Aid la, 3 our oousiti Elizabeth also 
 has conceived a son in her old age; and she who 16 called barren, is 
 row in her sixth month; lor nothing is impossible with God. And 
 Mary said, Behold the handmaid of the Lord. Be it to me accord- 
 ing to your word. Then ilie messenger departed. 
 
 39 I > hose days Mary set out and travelled < xpeditiously into 
 the ill country, to a city of Judab; where having entered the house 
 of Zacharias, she salu'ed Elizabeth. As soon as Elizabeth heard 
 M 1 . 's salutation, the babt leaped in her wor,,b; *nd Elizabeth was 
 filled w ith tht Holy Spirit, and cried with a loud voice, Vou are th-e 
 most blessed of »\omen., and blessed is the fruit of your womb But 
 hev have 1 deserved this honor, to be visited by the mother of my 
 Lord! for know, that as soon as the sound of your salutation 
 reached my ears, the babe leaped in my womb for joy. And happy 
 is she who believed that the things which the Lord has promised 
 hi r shall be performed. 
 
 Then Mary said, M> soul magnifies the Lord, and my spirit re* 
 joices in God my Saviour; because he h»s not disdained the los? 
 
#A. t OF LTJRE. 131 
 
 cond ; tion of his handmaid, for henceforth all posterity will pro- 
 nounce me happy. F-r the Almighty, whose name is venerable, 
 has done wonders for me. His mercy on them who fear him,, ex- 
 tends to generations of generations. He displays the strength of 
 his arm, and dispels the vain imaginations of the proud. He pulls 
 down potentates from their thrones, and exalts the lowly. The 
 needy he loads with benefits; but ihe rich he spoils of every thing. 
 He supports Israel his servant (as he promised to our fathers,) ever 
 ntclinedjto me"cy towards Abraham and his race. And M.-ry, aftep 
 staying with Elisabeth about three months, returned home. 
 
 SECTION IT. 
 
 The Nativity. 
 
 37. WHEN the time for Elizabeth's delivery was come, she 
 brought fqrth a son, and her neighbors and relations v ho hi arc! 
 that the Lord had show her great .kindness, congratulated witli 
 her. And on the eighth day, when they came to the child's cir- 
 cumcision, they would have him called by his father's name, 
 Zacharias. And his mother interposed, saying, No; bui he shall 
 be called John. The) said -oher. There is none of your kindred 
 of that name. They therefore asked his father by signs, how he 
 would have him called. He having demanded a table-book, wrote; 
 thereon, 'His name is John,' which surprised them all. And hi& 
 mouth was op em d directly, and his tongue loosed. And he spoke, 
 praising G d\ Now all in the neighborhood were struck with 
 awe; and the fame of these things spread throughout all the hill 
 country of Judea. And all who heard these things, pondering 
 them in their he rts. said. What will this child prove hereafter? 
 And the hand of the Lord was with him. 
 
 Tnen Zacharias, his father, being filled with the Holy Spirit, 
 prophesied saying, Ble-.st-d be the Lord the God of Israel, be= 
 cause he has visited and redeemed his people; and (as anciently 
 he promised by his holy Prophtts) has raised a Prince for our 
 deliverance in the house of David his servant,* for our deliverance 
 from our enemies, and from the hands of all who hate us- in kind- 
 ness to our forefathers, and remembrance of his holy appointment;, 
 the oath which he swore to our father Abraham, to grant to us. that 
 being rescued out of the hands of our enemies, we might serve 
 him boldly, in piety and uprightness, all the days of our life. 
 And you, child, shall be called a Prophet of the Most High; rof 
 you shall go before the Lord, to prepare his way, bv giving the 
 knowledge of salvation to his people, in the remission of their 
 sins, through the tender compassion of our God, who has caused 
 a light to spring from on high to visit us. to enlighten those who 
 abide in darkness and in the shades of death, to direct our feet into 
 the way of peace. 
 
 Now 'he child grew, and acquired strength of mind, and con*- 
 tinned in the deserts, until the time when he made, himself feno^^ 
 toJ&raeL. 
 
1 3£ TO B 1 ks i iNfo \ v Hi . | i 
 
 II. About »h»l time (' .s.ir Augustus issued an edict that all the 
 Inhabitants of tb< empire should be registered. (T'hi* first regis- 
 ter* took effect when tyreajuar) was president of S\r'-.) When 
 ill went to • registered, ever) oi <• to biaowac y Joseph also 
 
 Vent from N«z «r. lb, a city 04 Galilee, to ■ city of" David in Jndea, 
 
 •ailed Iftethlehem, (tnr lie was of Ibe bouse and lineage <»f b.ivid,) 
 tube registered, with Man h i betrothed *if< , wh was pregnant. 
 
 "\\ ' .It- tin v wire there, 'h« turn- came that stir should be U< livt- red. 
 And she brought firth her first-boni son. and swathed ' im» and 
 
 laid '"in in « Bianger, because there was no room for them in shs) 
 bouse allotted to st ran 
 
 8. Now there were shepherds in the fields in that country, 
 Who tended their Bock b) turns through be night-watches. On 
 a sudd n s messenger oi liv Lord stood by them, and a divine 
 glory encompassed them with light, and they »ere frightened 
 ex ce edingly. But tin messenger said to them. Fear notj for lo I 
 bring v'iii good tidings, which shall prove matter at great joy ta 
 ull i'm peoph j hi cause to lay is b >rn to you, in the city i f David, 
 
 ■ Saviour, who is the Lord Messiah. Aiul ly this Y'Hi shall 
 know him; you shall find a babe in swaddling bands, lying in the 
 the manger. Instantly the messenger was attended by a multitude 
 of *he heavenly host, who praised God. saying, Glory to God in 
 the highest heaven, and peace upon the earth, and good will 
 among* men.' 
 
 And when the messengers returned to heaven having left the 
 shepherds, these said one to another, Let US go to B.-t'dehem, and 
 eee this which has happened, whereof the Lord has informed us-. 
 A"d hastening thither, hey found Mar) and Joseph with the babe 
 who lay in the manger. When tney saw this, they published 
 what had been imparted to them concerning this child. And all 
 who heard it wondered at the things told them by the shepherds. 
 Bui Mary let none of these thing's escape unobserved, weighing 
 ever) circumstance within herself. And the shepherds returned; 
 glorifying and praising God for all that they had heard and seen, 
 agreeably to what had been declared to them. 
 
 On the eighth day, when the child was circumcised, they called 
 him Jesus, the messenger having given him that name before his 
 mother conceived him. 
 
 And when the time of their purification was expired, they 
 carried him to Jerusalem, as the law ot Moses appoints, to present 
 him to the Lord (as it is written in the law of God, 'Every mule, 
 %t ivho is the first-born of Ins mother, is consecrated to the Lord '.•" J 
 and 'o offer 'he sacrifice enjoined in the law, a pair of turtle doves, 
 «r two >oung pigeons. 
 
 Now then- was at Jerusalem a man named Simeon, a just and a 
 religious man, who expected the eonsolation of braelj and the 
 Hoi) Spint was open him, and had revealed to him, that he 
 bhnuld not die until he had seen the Lord's Messiah. This ma* 
 earn, guided by the Spirit, into the temple. Aid when <he 
 — ■ 
 
 *J^p. Mo. XIV. \In the Latin authors Qtiirinius. idpp. No. X\4 
 
ck. HI OF LUKE. 133 
 
 parents brought in the child Jesus, to do for him what the law 
 required, he took him into his arms, and blessed God, and said, 
 Now, Lord, thou dost in peace dismiss thy servant, according to 
 thy word; for my eyes have seen the Saviour, whom thou hast 
 
 led in tire sight of all the world, a luminary to enlighten the 
 ..! be the glory of Israel thy people. And Joseph, and 
 the mother of Jesus, heard with admiration the things spoken 
 concerning him. And Simeon blessed them, and said to Mary 
 his mother, This child is desiined tor the fall and the rise of many 
 i.; Israel, and to serve as a mark for contradiction (yes, your own 
 
 hall be pierced as with a javelin;) that the thoughts of many 
 hearts may be disclosed. 
 
 v ■ was also a prophetess, Anna, daughter of Phanuel, of the 
 tribe ol iti an advanced age, who had lived seven years; 
 
 with a husband, whom she married when a virgin; and being now 
 a widow of about eighty-four years, departed not from the temple, 
 but served God in prayer and fasting night and day; she also 
 coming in at that instant, gave thanks to the Lord, and spoke 
 concerning Jesus to all those in Jerusalem who expected deliver- 
 ance. 
 
 After they had performed every thing required by the law of 
 
 3rd, they returned to Galilee, to their own city Nazareth. 
 And the child grew and acquired strength of mind, being filled 
 witli wisdom, and adorned with a divine gracefulness. 
 
 SECTION III. 
 The Immersion. 
 
 41. NOW the parents of Jesus went yearly to Jerusalem at the 
 feast of the passover. And when he was twelve years old, they 
 having gone thither, according to the usage of the festival, and 
 remained the customary time; being on their return, the child 
 Jesus staid behind in Jerusalem, and neither Joseph nor his 
 mother knew it. They supposing him to be in the company, went 
 a day's journey, and then sought At;.? among their relations and 
 acquaintance: but not finding him, they returned to Jerusalem, 
 seeking him. And after three days, ihey found him in the tem- 
 ple, sitting among the doctors, both hearing them, and asking 
 them questions. And all who heard him were astonished; but 
 they who saw him were amazed at his understanding and answers. 
 And his mother said to him, Son, why have you treated us thus? 
 Behold, your father and I have sought you with sorrow. He 
 answered, Why did you seek me? Knew you not that I must be 
 at my Father's? But they did not comprehend big answer. 
 
 And he returned with them to Nazareth, and was subject to 
 them. And his mother treasured up all these things in her 
 memory. And Jesus advanced in wisdom and stature, and in 
 power with God and man. 
 
 III. Now in the fifteenth year of the reign of Tiberius, Pontius 
 Pilate being procurator of Judea, Herod tetrarch* of Galilee, Philip 
 
 *.2 Roman governor of the fourth part of a prqvhm , 
 
 1 Q 
 
, in the v '■' 
 An I lie went through all the c< 
 » the imnv formation for the re- 
 
 1 f the Prophet I 
 • T/te ," foe 
 
 1 . ■ very i alley fie 
 t the crook < it i ' < 
 ' mooth, that nUJlrsh n 
 ■>'' G d." 
 
 ! bj Itim, Offspring of \ipos, wl 
 fr< m tn< imp< i - Produc ; 
 
 in i is of reformation; :im<1 not say within j 
 ur father}' foi 1 assurt 
 of lh« •-<* children to Ahrulam. And even 
 
 :.', the root cf 111 "•• ry tn e, therefore, 
 
 not rood fruit, is felled, and thrownin'o the fire; 
 n 1 1 1 ■ s the multitude asked him, What mu-t we 
 
 I, Lei him who I. as tvo coats impart to h:»a .v ho h: s 
 r im j and let him who has victuals do the same. There came also 
 he immersed, whd raid, Rabbi, what must we d< ' 
 I, Exact no more t!:an what is appointed you. 
 
 isfeed him, And what must v» e cV? He answered, 
 i jure no man, either by violence, or i'a'.se accusation, and be 
 ii!i \ i ur allowance, 
 ! i. | ople were in suspense concerning 1 John, ever) 
 
 ithin h ; in.s: !f that he might be the Messiah, Joh i 
 ill, saying, I indeed immerse in water; but one 
 might i comes, whose shoe-latchet I .°m not worthy to ' 
 
 you in the II >I\ Spirit and fire: his winnow- 
 i in Ids hand, and he will thorough I) cleanse his graii ; 
 ! e will wheat iu'o his granary, and consume the cht.fl' i 
 
 ii unquenchable fire. And wilh many other exhortations, he 
 lings to the people. 
 [ferod the tetrarch having been reproved by him, on ac- 
 s his brother's wife, and for all the crimes which 
 I ha I committed, added ihisto the number, that he confined 
 in prison. 
 
 • when John immersed all the people, Jesus was likewise 
 and while he prayed, the heaven \v::s opened, and the 
 If »1) S| rit d; <c<. nned npon him in a bodily form, like a dov 
 
 came from heaven, which said, Thou art >t>\ beloved Son; 
 
 '. Now .Itsus was himself about thirty years in 
 
 , !■ fing (as was supposed-) a son of Joseph, son officii, 
 
 that, son of Levi, S'>n of Melclii, son of Jantta, son of 
 
 s son of Amos, son of N ah una, son of 
 
 . son of Maath, son of Mattaihias, son of 
 
 ' . - ; '), son of Judah, sott of Joanna, son of Rcza, 
 
 . 1/)f>. V 
 
ill. IV Gi LLKL. !.*."> 
 
 son o^ Zerubbabel, son of Saiatbiel, son of- Ncp!, sou of Mc!e!, ; , 
 S'»n of Add), f ; n of Cosam, son of Elmodam, son of I>, son of 
 Joses, son of Eiiezer, son of Jorim, son of MaUha<, Son of Levi, 
 son of Simeon, son of Jnd.-h, son of Joseph, son of Jonan, son 
 of Eliakim, son oi' Meleah, son of Mainan, son of Mattatha, sen 
 of Nathan, son of David, son of Jesse, son of Obed, son of liu;v. 
 sun of Salmon, son of Nuhshon, son of Amminadab, son of Ran., 
 son of H&zron, son of Pharez, son of Judab, son of Jacob, son 
 of Isaac, son of Abraham, son of Terah, son of Nahor, son of 
 Serug, son of R«u, son of Peleg, son of Eber, son of Salah, son 
 of Cainan, son of Arphaxad, son of Shem, son of Noah, son of 
 Lamech, son of Methuselah, son of Enoch, son of Jared, son of 
 Mehalaliel, son of Cainan, son of Enos, son of Seth, son of Adam, 
 sjn of God. 
 
 IV. Now Jesus, full of the Holy Spirit, returned from the 
 Jordan, and was led by the Spirit into the wilderness, where he 
 continued forty days, and was tempted by the devil. Having eaten 
 nothing all that time, when it was ended, he was hungry: And the 
 devil said to him, If you be God's Son, command this stone to 
 become bread. Jesus answered him, saying, It is written, "Man 
 lives not by bread only, but by whatever God pleases." Then the 
 devil having brought him to the top of a high mountain, showed 
 him all the kingdoms of the earth in an instant, and said to him^ 
 All this power and glory I will give you; for it is delivered to me, 
 and to whomsoever! will, I give it; if, therefore, you will worship 
 me, it shall all be yours, Jesus answering, said, It is written, 
 - i You shall worship the Lord* your God, and shall serve him only," 
 Then he brought him to Jerusalem, and placing him on the battle- 
 ment of the temple, said to bim, If you be God's Son, throw 
 yourself down hence; for it is written, "He -mill give his messengers 
 'charge concerning you to keep you; and in their arms they shall 
 '■'■uphold you, lest you dash yov.r foot against a stone." Jesus an. 
 swered, It is said, "You shall not put the Lord\ your God to the 
 proof." When the devil had ended all the temptation, he departed 
 from him for a time. 
 
 SECTION IV. 
 
 The Entrance on the Ministry. 
 
 14. THEN Jesus, by the impulse of the Spirit, returned to 
 Galilee, and his renown spread throughout the whole country, 
 and he taught in their synagogues with universal applause. 
 
 Being come to Nazareth, where he had been brought up, he 
 entered the synagogue, as his custom was, on the Sabbath day, 
 and stood up to read. And they put into his hands the book of the 
 Prophet Isaiah, and having opened the book, he found the place 
 where it was written, "The Spirit of the Lord\ is upon me, inasmuch 
 "as he has anointed me to publish glad tidings to the poor,- he bak 
 
 *Jehot>ah;, \ Jehovah, iJehovah. 
 
136 
 
 ■ An ' 1 ' i Mm. And 
 
 m hich 
 nl ii rulfil nj but 
 
 b( in;; 
 
 'hey i them, You will 
 
 doubt] urself 
 
 ■ have 
 
 n i.ict, added he, no prophet wat ever 
 veil received in I .'.- own country. I tell jrou of a truth, 
 manywido* as of Elijah, when heaven was 
 
 shut up for three years and a halt', so that there was threat (amine 
 
 throughout all the land: yet to none of them was Elijah sent, but 
 
 to a widow in Sarepta-I of Sidonia. There were likewise many 
 
 in Israel in the days of Elisha the Prophet: and Naaman the 
 
 cleansed, but nont . On hearing- tbia, the whole 
 
 synagogue were enraged, and breaking up, drove him out of the 
 
 and brought him to the brow of the mountain whereon their 
 
 c ty was built, that they might throw him down headlong. But 
 
 anng thn u ! them, went away. 
 
 Then he came to Capernaum, a city of Galilee, and taught 
 
 lneni on tin »shed at bis manner of 
 
 ng; for bespoke with 
 
 of an uncle 
 
 ■e you come 
 lie Holy ' 
 buked him, saying Whereupon 
 
 the d< mon, having 
 came out without barm 
 and said one to another, What means ti 
 
 power he commands the uncle: and they corr.: 
 
 Thenceforth his fane was blazed in even corner of the country. 
 
 When he was gone out of the 9; ntered the house 
 
 of Simon, whose wife's mother had a violent fever, and they en- 
 treated him on her behalf. Jesus near her, rebuked the 
 fever, audit left her, and she instantly ar< oc and serv 
 
 After sunset, all the}- who bad any sick, of whatever kind ( f 
 disease, brought them to him; and he, layii levery 
 
 one, cured them. Demons also came out of many, crying on' , 
 You are the Messiah, the Son of God. But he rebuked tiiem, and 
 would not allow them to speak, because they knew that i 
 the Messiah. When it was day, he retired into a desert place,* 
 and the multitude sought him out, and came to him, and urged 
 him not tn leave them; but he said to them, 1 must publish the 
 good tidings of the Reign of God in otl lis >, because for 
 
 • Jehovah, jln the Old Tt 
 
dl, V OF LUKE. 137 
 
 this purpose I am sent. Accordingly he made this publication in 
 the synagogues of Galilee. 
 
 V One time, as he stood by the lake of Gennezareth,* the 
 multitude pressing upon him to hear the word of God, he saw two 
 barks aground near the edge, but the fishermen were on shore 
 cashing their nets. Having gone aboard one of them, which was 
 Simon's, he desired him to put off a little from the land. Then he 
 3et down, and taught the people out of the bark. 
 
 When he had done speaking, he said to Simon, Launch out into 
 deep water, and let down your nets for a draught. Simon answer- 
 ed, Master, we have toiled all night, and have caught nothing; 
 nevertheless, at your word, I will let down the net. Having 
 done this, they inclosed such a multitude of fishes, that the net 
 began to break. And they beckoned to their companions in the 
 other bark to come and help them. And they came and loaded 
 both the barks, so that they were near sinking. When Simon 
 Peter saw this, he threw himself at Jesus' knees, crying, Depart 
 from me, Lord, for I am a sinful man. For the draught of fishes 
 which they had taken had filled him and all his companions with 
 terror, particularly James and John, sons of Zebedee, who were 
 Simon's partners. And Jesus said to Simon, Fear not, henceforth 
 you shall catch men. And having brought their barks to land, 
 they forsook all and followed him. 
 
 12. When he was in one of the neighboring cities, a man cover- 
 ed with leprosy, happening to see him, threw himself on his face, 
 and besought him, saying, Master, if you will, you can cleanse 
 Ti.e. Jesus stretching out his hand, and touching him, said, I will; 
 be you cleansed. That instant his leprosy departed from him. 
 And he commanded him to tell nobody. But go, [said he,] show 
 yourself to the priest, and present the offering appointed by 
 Moses, for notifying to the people that you are cleansed. Yet so 
 much the more was Jesus every where talked of, that vast multi- 
 tudes flocked to hear him, and to be cured by him of their maladies. 
 And he withdrew into solitary places, and prayed. 
 
 One day, as he was teaching, and Pharisees, and doctors of law, 
 who had come from Jerusalem, and from every town of Galilee 
 and Judea, were sitting by; the power of the Lord was exerted 
 in the cure of the sick. And behold some men carrying on a bed 
 a man afflicted with a palsy, endeavored to bring him in, and place 
 him before Jesus; but finding it impracticable by reason of the 
 crowd, they got upon the roof, and let him down through the 
 tiling, with the little bed in tlie midst before him. Jesus perceiv- 
 ing their faith, said to him, Man, your sins are forgiven you. On 
 which the Scribes and the Pharisees reasoned thus, 'Who is this 
 that speaks blasphemies? Can any one forgive sins except God?' 
 .lesus knowing their thoughts, addressed himself to them, and 
 said, What are you reasoning in your hearts? Which is easier, 
 to say, 'Your sins are forgiven you;' or to say [with effect] 'Arise 
 and walk?' But, that you may know that the Son of Man has 
 
 ■/'? the Old Testament, Chinnereth. 
 12* 
 
138 mi 
 
 power on < 
 
 j>)--M and 
 ncrediblt- thing' 
 
 Aft- 
 
 i 
 
 . John, and 
 \\ ould you 
 
 old mantle I 
 
 -, the old and new v hi never suil each 
 ne i. to old leatht r : 
 
 e will be spilled, and 
 llii' if new 
 
 a man, after drinking 
 'The old i 
 VI. On the 8ab 
 
 •o do? J< - is replv ing, s- 
 what D.ivid and I n trie 
 
 he entered the m: n-vion of G 1 eat the h 
 
 ■ of this br ,'. nils; tho' ij 
 
 cannot be eaten laufullj 
 Son of Man is m 
 
 I ! p went into the 
 
 ' hand 
 ; o sc e 
 Id In 
 
 But he ki i 
 whose 
 
 Then Jesus said to them, 1 svoidd a 
 ; i\s till to do on the & - or to 
 
 m ail, hi- - 
 
 i 
 
 ■ 
 
 i 
 
ch. vi or una;. 139 
 
 sound like the other. But thpy were filled with madness, and 
 consulted tog-ether vvhi-.t they should do to Jesus. 
 
 SECTION V. 
 The Nomination of Apostles. 
 
 IN those days Jesus retired to a mountain to pray, and spent 
 the whole mght in &\\ oratory .* When it was O.^y, tie called to 
 him his disciples; and of ih-m In* chose twelve, whom he named 
 Apostles. Simon, whom he also named Peter, and Andrew his 
 •, James and John, Philip and Bartholomew, Matthew and 
 is, James son of Afpheus, and Simon called the Zealous, 
 Judas brother of Jnr.es. and Judas Iscariot, who proved a traitor. 
 
 Afterward, Je sus coming- down whh them, stopped in a plain, 
 whither a company of his disciples, with a vast multitude from all 
 parts of Judea, Jerusalem, and the maritime country of Tyre and 
 Sidon, were come to hear him, and to be healed of their diseases. 
 Those also who were infested with unclean spirits, came and were 
 cured. And nvt-vy one strove to touch him, because a virtue came 
 from him, which healed them all. 
 
 20. Then lifting his eyes on his disciples, he said, Happy you 
 poor, for the kingdom of God is yours! Happy you that hunger 
 now, for you shall be satishedl Happy you that weep now, for you 
 shall laugh! Happy shall you be when men shall hate ycu, and 
 separate you from their society; yes, reproach and defame you, 
 on account of the Son of Man! Rejoice on that day, and triumph., 
 knowing that your reward in heaven is great! for thus did their 
 fathers treat the Prophets. But wo to you rich; for you have re- 
 ceived your comforts! Wo to you that are full; for you shall hunger! 
 Wo to you who laugh now, for you shall mourn and weep! Wo 
 to you, when men shall speak well of you; for so did their fathers 
 of i i:e false prophets. 
 
 But I charge you, my hearers, love 3 - our enemies, do good to 
 them who hate you, bless them who curse you, and pray for them 
 who traduce you. To him who smites you on one cheek, present 
 the other; and from him who takes your mantle, withhold not your 
 coat. Give to every one who asks you; and from him who takes 
 away your goods, do not demand them back. And as you would 
 that' men should do to you, do ycu likewise to them. For if you 
 love those [only] who love you, what thanks are you entitled" to, 
 since even sinners love these who love them? And if you do good 
 to those [only] who do good to you, what thanks are you entitled 
 to, since even sinners do the same? And if you lend to those 
 [only] from whom you hope to receive, what thanks are you en- 
 titled to, since even sinners lend to sinners, that they may receive 
 as much in return? But love your enemies, do good and lend, 
 nowise despairing; and your reward shall be great; and you shall 
 be sons of the Most High; for he is kind to the ungrateful and 
 malignant. Be therefore merciful, as your Father is merciful, 
 
 Jppendix, No. XVI1T. 
 
I 10 rill, TESTIS* eh. VII 
 
 Judge not, and you [hall not be judged; condemn not, and you 
 shall not be condemned; release, and you shall be released; give, 
 
 and v mi shall get ( (I and shaken, and heaped, 
 
 shall be poured into your lap; for with the measure wherewith you 
 others, j ou yourselvea *h ill receive. 
 
 He used also this comparison: Can the blind guide the blind? 
 will not boih f.ll into ad ' • disciple is not above his 
 
 teacheri but ever) finis ill be as his teacher. And 
 
 a !,\ (1) you obs rvc tii<- mote in your brother's eye; but perceive 
 not the thorn" in yni\- ov Or lu>w can you say to your 
 
 Brother, let me take out the mote which is in yon 
 msidcring that ther« is a thorn in your own eye' Hypocril •, 
 kc the thorn out ol \ our own eye: then you will see to 
 out the mote which is in your brother's eye. That is not a good 
 tree whin!) yields bad t'rui ; nor is that a bad tree which )ieldsgood 
 fruit. For every tree i? known by its own fruit. Tigs are not 
 gathered off thorns; nor grapes oft* a bramble-bush. The good 
 man, out of the good treasure of his heart, brings that which 1-- 
 good: the bad man, out of tin bad treasure of h's hear f , brings 
 that which is bad; for it is out of the fulness of his he 
 mouth speaks. 
 
 Dut why do you, in addressing me, cry, Master, Master, am: 
 obey not what 1 command' Whoever comes to me, and hears my 
 precept=, and practises them, I will show you whom he resembles: 
 lie resembles a man who built a house, and digging deep, laid the 
 foundation upon the rock: and when an inundation came, the 
 torrent broke upon that house, but could no* shake it; for it was 
 founded upon the rock. But he who hears, and does not practise. 
 nbleS a man • ut laying a foundation, built a house 
 
 upon the earth; which, when the torrent broke against it, fell, 
 and became a great pile of rums.-j 
 
 VII. When he had finished his discourse in the audience of the 
 people, he entered Capernaum. And a centurioo's servant, who 
 was dear to his maste 1 .', was sick, and in danger of dying. And 
 the centu'ion hiving hea.-d concerning Jesus, sent to him Jewish 
 el lers, to entreat him to come and save his servant. When they 
 came to Jesus, they earnestly besought him, saying. He is worthy 
 of this favor; for he loves our nation; and it was he who built our 
 synagogue Then Jesus went with them; and when he was not 
 far from the house, the centurion sent friends to him to say, 
 Master, trouble not yourself; for I have not deserved that you 
 should come under my roof; wherefore neither thought I myself 
 fit to come into your presence: say but the word, and my servant ! 
 will be healed. For even I, who am under the authority of others, 
 having soldiers under me. say to one, •Go,' and he goes; to 
 another, 'Come,' and he comos; and to my servant, *Do this,' 
 and he does it. Jesus hearing these things, admired him, and 
 turning, said to the multitude which followed, I assure you I have- 
 not found so great faith, even in Israel. And they who had been 
 
 •Appendix, No. XIX. -\App. No. XX. 
 
ill. VII 0F LUKE. 
 
 sent having returned to the house, found the servant well who 
 
 had been sick. 
 
 The day following", he went into a city called Nain, accompanied 
 by his disci pies and a great crowd. As he approached the gate of 
 the city, the people were carrying out a dead man, the only son 
 of his mother, who was a widow- and many of the citizens were 
 willi her. When the Lord saw her, he had pity upon her, and 
 said to her, Weep not. Then he advanced, and touched the bier 
 (the bearers stopping) and said, Young" man, arise, I command 
 you. Then he who had been dead, sat up, and begun to speaK, 
 and Jesus delivered him to his mother. And all present were 
 struck with awe, and glorified God, saying, A great Prophet has 
 arisen among us; and, God has visited his people. And this report 
 concerning him spread throughout Judea and all the neighboring' 
 country. 
 
 Now John's disciples having informed their master cf all these 
 things, he called two of them, whom he sent to Jesus to ask him , 
 Are you He who comes, or must we expect another? Being come 
 to him, they said, John the Immerser has sent us to ask you, Are 
 you He who comes, or must we expect another? At that very 
 time Jesus was delivering many from diseases and maladies, and 
 evil spirits, and giving sight to many who were blind. And he re- 
 turned this answer, Go, and report to John what you have seen 
 and heard: the blind are made to see, the lame to walk, the deaf 
 to hear; the leprous are cleansed, the dead are raised, glad tidings 
 is brought to the poor. And happy is he to whom I shall not 
 prove a stumbling block. 
 
 24. When John's messengers were departed, Jesus said to the 
 multitude concerning John, What went \ ou out into the wilderness 
 to behold? a reed shaken by the wind? But what went you out to 
 see? a man effeminately dressed? It is in royal palaces [not in 
 deserts] that 'hey who wear splendid apparel, and live in luxury., 
 are found. What then did you go to see? a prophet? Yes, I tell 
 you, and something superior to a prophet. For th ; s is he, con- 
 cerning whom it is written, ''Behold I send my messenger before 
 you, "who shall prepare your xvay." For I declare to you, among 
 those who a?e born of women, there is not a greater prophet than 
 .John the Immerse! - ; yet the least in the Reign of God shall he 
 greater than he. All the people, even the publicans, who heard 
 John, have, by receiving immersion from him, honored God; 
 whereas the Pharisees and the lawyers, in not being immersed by 
 him, have rejected the counsel of God will) regard to themselves. 
 
 To what shall I compare the men of this generation? Whom are 
 they like? They are like children in the marketplace, of whom 
 their companions complain and say, 'We have played to you upon 
 'the pipe, but you have not danced; we have sung mournful songs 
 'to you, but j ou have not wept.' For John the Immerser is come 
 abstaining from bread and wine, and you say, 'lie has a demon.* 
 The Son cf Man is come using both, and you ray, 'He is a lover 
 'of banquets and "wine, an associate of publicans and sinners,* 
 But wisdom is justified by all her children, 
 
i -ii i l- n ck % vin 
 
 BECTION VI, 
 
 N // Miracles and ImtrU lion*. 
 
 NOy .tli him: and he 
 
 w.'ut into t And 
 
 n the c'.'v who M 
 house of the Pharisee, broi 
 inding behind a'. hi i feet w 
 and wipi d them with the hairs ol I. r h< a I, at '. 
 
 Dinted them with the balsam. 'io bad in- 
 
 i ..is, c ;»i.l within hi'.is. If, 'it' this man 
 
 be would have known wi. 
 
 F whbt character; for she is a sinner.' Then J su 
 to him, t; imon, I hue something t;> sv. to you. He answi 
 , I.' ibbi. A certain creditor h id two debtors; one owe 
 urii,* tiie other fifty .j Kut not having where wi 
 e freely forgave them both. Say then, which of them will 
 love him moat? Simon answered, I suppose he to whom he forgave 
 most. Jesus replied, You have judged rightly. Then turning 
 to the woman, he said lo Simon, You see ..n: when I 
 
 cam-j into your house, you gave me no water for my feet, but she 
 has washed my feel with tears, and wiped them with the hairs cvf 
 her head. You gave me no kiss; but she, since she entered, has 
 not ceased kissing my feet. You did not anoint my head with oil. 
 has anointed my feet with balsam. Wherefore, I tell you, 
 her sins, which are many, are forgiven; therefore her love is 
 great. But he to whom little is forgiven, has little love. Then 
 be said to her, Your sins are forgiven. Those who were at table 
 with him said within themselves, 'Who is this that even forgives 
 But he said to the woman, Your faith has saved you, go in 
 peace. 
 
 YIH Afterwards he travelled th oup-h ci'its and villages, pro- 
 claiming the joyful tidings of the Reign of God, being attended 
 by the twelve, and by certain women who had been delivered 
 from evil spirits and distempers. Miry called Magdalene, out of 
 whom went seven demons, Joanna wife of Chuza, Herod's stew- 
 ard, Susanna, and several others who assisted him with their 
 property. 
 
 Now when a great multitude was assembled, and the people 
 were flocking to him out of the cities, he spoke by a parable. 
 The Bower went out to sov his grain: and in sowing, part fell by 
 the way -side, and was crushed under foot, or picked up by the 
 birds; part fell upon a rock, and when it was sprung up, withered 
 sway for want of moisture; part also fell among thorns, and the 
 thorns grew up and choked it; and part fell into good soil, and 
 sprung up, and yielded increase a hundred fold. Having said this, 
 ied, He that has ears to hear, let him hear. 
 
 dollars, forty cents. -\Six dollars, tioenty-four cents, 
 
Ch. VIII OF LUKE. 14^ 
 
 And his disciples asked him, saying, What means this parable? 
 He answered, It is your privilege to know the secrets of the Reign 
 of God, which to others are couched in parables; that, though 
 they look, they may not perceive; though they hear, they may net 
 
 understand- 
 
 Now this is the meaning of the parable. The seed is the word 
 of God. By the way-side are meant those hearers out of whose 
 hearts the devil coming lakes away the word, lest they should 
 believe and be saved. By the rock are meant those who, when 
 they hear, receive the word wi h joy, yet not having it rooted in 
 them, are but temporary believers; for in the time of trial they 
 fall off. By the ground encumbered with thorns, are meant those 
 hearers who are entangled in the business, and pursuits, and 
 pleasures of life, which stifle the word, so that it brings no fruit 
 to maturity. But by the good soil are meant those, who, having 
 heard (he word, retain it in a good and honest heart, and perse- 
 vere in bringing forth fruit. 
 
 A lamp is never lighted to be covered with a vessel, or put 
 under a bed, but to be set on a stand, that they who enter may 
 see the fight. For there is no secret which shall not be discover- 
 ed; nor any thing concealed which shall not be known and become 
 public. Take heed, therefore, how you hear; for to him who 
 has, more shall be given; but from him who has not, shall be taken 
 even that which he seems to have. 
 
 19. Then his mother and brothers came to speak with him, but 
 could not get near him for the crowd. And. it was told him by 
 some persons, Your mother and ycur brothers are without, de- 
 siring to see 3 ou. But he answering, said to them, My mother 
 and my brothers are those who hear the word of God, and obey & 
 
 One day Jesus having gone into a bark with bis dLciples, said 
 to them, Let us cross the lake. Accordingly they set sail. But 
 while they sailed, he fell asleep, and there blew such a storm upon 
 the lake as filled the bark with water, and endangered their lives. 
 And they came to him, and awakened him, saying, Master, Master, 
 we perish! Then he arose and rebuked the wind, and the raging 
 of the water: and they ceased, and there was a calm. And Jesus 
 said to them, Where is your faith? But they said one to another 
 with fear and admiration, Who is this that commands even the 
 winds and the water, and they obey him? And they arrived at 
 Jie country of the Gadarenes which is opposite to Galilee. 
 
 Being come ashore, a man of the city met him who had been 
 long possessed by demons, and who wore no clothes, and had no 
 habitation but the sepulchres. When he saw Jesus, he roared 
 ou f , and threw himself at his feet ? crying, What have you to do 
 with me, Jesus, Son of the Most High God? I beseech you, do 
 not torment me. (For he had ordered the unclean spirit to come 
 out of the man; for it had frequently seized him, insomuch that, 
 when he was chained and fettered, he broke his bonds, and was 
 driven by the fiend into the desert.) Then Jesus asked him, 
 saying, What is your name? He answered, Legion, because many 
 demons had entered into him, And they entreated him that he 
 
ill VIII 
 
 WOtlM DOt I : u< m tO | 
 
 WU a - h- rd Ol :, that 
 
 nd he pei 
 mitted th< m. T' e:> the de i 
 
 into the swine; ai to tl><- 
 
 !, ami 
 
 tunts flocked out t,> 
 
 tting at the ; 
 
 manner the dern of the 
 
 country of led him to ' >r they 
 
 ordingly he 
 ai.d r. bom the demons were 
 
 attend him. But Jesu d him, 
 
 , Return home what great things God has done 
 
 for you. Then ed and published through all the 
 
 what ; i I done for him. Je~u~, at his ret urn j 
 
 loomed by the crowd, w;»e> were ali v. aili.ig (or h;ni 
 
 •11 Meantime carue a i;i;ui mimed Jain-:?, a ruler of the 
 goguei who, throwing himself at the leer ol' Jesus, bes 
 hiui to come into bib house: for he had a:i only daughter, about 
 years old, who was dying, 
 Jesus went along, the people crowded him; and a woman, 
 who had been tu > afflicted witli an issue of blood, and 
 
 had consumed all her living upon physicians, none of whom could 
 cure her, coming behind touched the tuft of his mantle; upon 
 which her isso B d. Theu Jesus said, \\ ho touched 
 
 me? When eery body denied, P» ter, ami those with him, 
 answered, Master, the multitude throng ami press you, and do 
 you say, 'Who touched me? J Jesus replied, Somebody hastouch- 
 ed me; for 1 am sensible that my powei was just row exerted. 
 Then the woman perceiving- that she was discovered, c^me trem- 
 bling, and having thrown herself pro^t ate, declared to him, before 
 all the people, why she had touched aim, and how she had been 
 immediately healed: and he said to her, Daughter, take courage, 
 your faith has cured ;• ou; go in peace. 
 
 While he was yet speaking, one came from the house of the 
 director of the synagogue, who said, Your daughter is dead; 
 trouble not the Teacher. Jesus hearing this, said to Jairus, Fear 
 not; only believe, and she s-ail be well. Being come to the house, 
 he allowed nobody to enter with him, except Peter and John and 
 James, and the maiden's father and mother. And all wept, and 
 lamented her. But he said, Weep not; she is not dead, but asleep. 
 And they derided him, knowing that she was dead. But he, having 
 'hem all retire, took her by the hand, and called, saying, 
 Maiden, arise. And her spirit returned, and she arose immediately, 
 3nd he commanded to give her food. And her parents were 
 astonished, but he charged thtm not to mention to any body what 
 had happcr 
 
£./>. IX t» LUKE. 145 
 
 IX. Jesus having 1 convened the twelve, gave them power and 
 authority over all the demons, and to cure diseases, and commissioned 
 them to proclaim the Reign of God, and to heal the sick. And he 
 said to them, Provide nothing- for your journey ; nor staves, nor bag-, 
 nor bread, nor silver,, nor two coats a-piece; and continue in what- 
 ever house you are received into, until you leave the place. And 
 wheresoever they will not receive you, shake even the dust off your 
 feef as a protestation against them. They accordingly departed, and 
 travelled through the villages, publishing the good tidin,. s, and per- 
 forming cures every where. 
 
 Now ! lerod the tetrarch having heard of all that Jesus had done, 
 was perplexed, because some safd, John is risen from the dead; 
 seme Elijah has appeared; and others, One of the ancient Prophets 
 is risen again, And Herod said, John I beheaded; but who is this of 
 whom I hear such things? tnd he was desirous to see him. 
 
 Now the Apostles being returned, reported to Jesus all that they 
 had done: and he, taking them with h : m, ret red pi vately to a desert 
 belonging to the city of Bethsaida. W hen the multitude knew it, 
 they followed him; and he receiving them, spoke to them concerning 
 the Reign of God, and healed those who had need of healing; 
 
 12. When the day began to decline, the twelve accosting him, 
 said, Dismiss the people, that they may ao to the nearest towns and 
 villages, and provide themselves in lodging and food; for we are hem 
 in a desert He answered, Supply them yourselves with food. They 
 replied, A e have only five loaves and two fishes; - nless we >;o i,dt 
 buy victuals for all this people. For they were about five thousand 
 men. Then he said to his disciples, Make then. 1'e down m partes^ 
 fifty in a party. And they did so, making them all lie down. ' n 
 he tO' k the five loaves and the t ■ o fishes; and looking "p to hetsvc n, 
 he blessed and broke them, and gave them to his disc pies to set 
 before the multitude. When all had eat, and were satisfied, they 
 •took up twelve baskets full of fragments. 
 
 SECTION VII. 
 The Transfiguration. 
 
 AFTERWARDS, Jesus, having withdrawn from the multitude" 
 to pray apart with his disciples, asked them, saying, Who do 
 people say that I am? They answered, John the Immerser; others 
 9ay, Elijah; and others, that one of the ancient Prophets is r sen 
 $gain- He said to them, But who do you say that I am? P-.ter 
 ans'-. ered, The Messiah of God. Then having strictly charged them* 
 he prohibited them from telling this te any body, add n;, The Son 
 of Man must suffer many things, and be rejected by the eldersj 
 and chief priests, and scribes, and be kdled, and rise aga\n the third 
 day 
 
 Then he said to all the people, If any man will come under my 
 guidance, let him renounce himself, and take his cross daily, and 
 follow me. For whosoever would save his life, shall lose it; and 
 whosoever will lose his life for my sake, shall save it, Wfeat will ft 
 
 H 
 
ifa THE TESTIMONY all. IX 
 
 profit a man to gain the whole worU, with the forfeit or ruin • f him- 
 self Pot whosoever shall be ashamed <>f dm and of mj words, of 
 
 him the S ni of Man will I> i-.li.inud, w Inn he shall eome in his o\\Ti 
 
 glory, an<l m thai of the Pather, ;ui 1 of the hoi) messenger*. J 
 eertify you, that there are souk- standing here, who shall not astc. 
 death until they tee the Reign of tod. 
 About e.glit day a after that dtscosrse, he took with him Peter ami 
 
 John, and JsJBJ s, ami went up on B mountain to pray. \\ bile he 
 
 praj ed, the appearance of ins countenance was changed, and his 
 aaimenl contracted ■ dazzling wbiteneeSi And behold two men of a 
 glorioua aspect, atosea and Elijah, conversed ith-bhn, and spoke 
 
 of the departure which he was to accomplish at Jerusalem. Now 
 I'ctcr, and those that were with him, w. re overpowered with sleep? 
 but when they awoke, they saw his glory, and the two men who 
 
 stood with linn. As thest were removing from Jesus, Peter said to 
 
 him, not knowing what be said, Master, it is good for us to stay bete: 
 let us, 1I1 -n, make three booth-.,* one for yon, one for Moses, and one 
 fbff Elijah. While be was speaking, a Cloud came and coven d 
 them; and the disciples feared when those men entered the cloud. 
 fpt > n tlic cloud a voice came, winch said, ' his is in beloved Son. 
 Hear him. Wh:le the voice was uttered* Jes s was found alone. 
 And ties they kept secret, telling noboch, in those days, any thing 
 of nlrat they hud Been. 
 
 28. The next day, when chey were come down from the mountain, 
 I peat multitude met him. And one of the crowd cried out, sa\ ing, 
 Rabbi, I beseech you, tike pity on my son; for he is my only c. ild. 
 And o a spirit seizes him, making him instantly cry out, and f.«l! into 
 convulsion*, bo bai he foams; andafh r he is much braised, hardly 
 
 i him. And I beanoght your disciples to expel tb< di 
 bu' ' hey were notable. Then Jesus answering, said, 0*ncrediilntis 
 and perverse generation? how long shall I be with you, and suffer 
 you? Bring your son hither. A 'd ash was Coming, the demon 
 dashed hi n down in convulsions. And Jesus rebuked fb« unclean 
 sp'rit, and leaving cured the child, delivered him to his father* 
 And they were all amazed at the great power of God 
 
 YV uleall were admring every thing which Jesus did, he said to 
 his disciples, Mark diligently these WF'1- The Son oi M<,nist© 
 be delivered into the hands of men ' But t .e\ understood c fc 
 this language; it was veiled to them, that thy might not apprehend 
 it; and they were afraid to ask him concerning- it. 
 
 And there arose a deba e among rh-m which of them should be 
 the greates*. But Jesus, who perceived 'he thought of their heart, 
 took a child, md placing him near himself, said to them, "Whosoever 
 shall receive this child for my sake receives me; and whosoever 
 shall receive me, receives him who sent me: for be who is least 
 amongst.you all shall he greatest. 
 
 Then John said, Master, we saw one expelling demons ra y«»up 
 name, and we forbade him, because he consorts nol With us. Jr sus 
 answered, Forbid not such, for whoever is cot against us > is for S3«- 
 
 tffefe 
 
Ch. X OF LUKE. 147 
 
 Now as the time of his removal approached, he set resolutely 
 for Jerusalem, and sent messengers before, who went into a village 
 of the Samaritans to make preparation for him. But they would 
 not admit him, because they perceived lie was going to Jerusalem. 
 His disciples, Jamefi and John, observing this, said, Master, shall 
 we call down lire from heaven to consume 'hem, as Elijah did'" 
 Bnt he turned and rebuked thvm, saying, You know not of what 
 spirit ) on are; for the Son of Man is come, not to destroy men but tu 
 save them. Then they went to another village. 
 
 As they were on the way, one said to him, Master, I will follow 
 you whithersoever you go. Jesus answered, The foxes have 
 caverns, and the birds of the air have places of shelter, but the 
 Son of Man has not where to repose his head. 
 
 He said to another, Follow me. He answered, Sir, permit mr; 
 first to go and bury my father. Jesus replied, Let the dead bury 
 their dead, but go you and publish the Reign of God. 
 
 Another likewise said, I will follow you, sir, but first permit rae 
 to take leave of my family. Jesus answered, No man who, having 
 put his hand to the plough, looks behind him, is fit for the kingdom 
 of God. 
 
 X. Afterwards the Lord appointed seventy others also, and sen* 
 them two and two before him, info every city and place whither he 
 intended to go. And he said to thera, The harvest is plentiful, 
 but the reapers are few: pray therefore, the Lord of the harvest 3 
 that he would send laborers to reap it. Go then; behold 1 send yoa. 
 forth as lambs amongst wolves. Carry no purse, nor bag, nor shoes, 
 and salute no person by the way. Whatever house you enter, say^ 
 first, 'Peace be to this house.' And if a son oi\peaC£Jje there, you; 
 peace shall rest upon him; if not, it shall return upon yourselves 
 But remain in the same house, eating and drinking such things as \': 
 affords; for the workman is worthy of his wages: go not from house 
 to house. And whatever city you enter, if they receive you, ea': 
 such things as are set before you; cure the sick, and say to them, 
 *The Reign of God comes upon you.' But whatever city you enter, 
 if they do not receive you, go out into the streets, and say, 'The 
 'very dirt of your s'reets, which cleaves to us, we wipe off against 
 *>ou; know, however, that the Reign of God comes upon you.* 
 I assure you, that the condition of Sodom shall be move tolerable 
 on that day, than the condition of that city 
 
 13. Wo to thee Chorazin! wo to thee Bethsaida! for if the mira- 
 cles which have been performed in you, had been performed in 
 Tyre and Sidon, they had reformed long ago, sitting in sackcloti? 
 and ashes. Wherefore the condition of Tyre and Sidon shall be 
 more tolerable in the judgment than yours. And thou Capernaum., 
 which hast been exalted to heaven, shall be thrown down to hades.* 
 He that hears you, hears me; and he that rejects you, rejects me; 
 and he that rejects me, rejects him who sent me. 
 
 And the seventy returned with joy, saying, Master, even the 
 demons are subject to us, through your namei He said to thro, I 
 
 *A£l>ev.di?. M>. XJtf> 
 
I 
 
 ; Satan fall T.o, I empower yon u> 
 
 tn .il i»n serpent and all 'in- might of ilie enemi , 
 
 ■nd no -.<mi. Neverth< i not in (hit, that 
 
 rolli (I in I) 
 
 1 « lore 'in e, i> 1* ithi i suse having 
 
 hidden thei ' the learned, tl •• paled 
 
 them to babes. ^ «, : My 
 
 iO'tiC 
 
 • except th 
 and he to whom rhen turning, b< 
 
 apart to hit disciples, S irhichaeewh* \< 
 
 (' r I sssun yi-::. thai many prophe*s and kings have wishi d to •.< c 
 the li g* winch you see, nut li ive not seen them, and to hear the 
 things which you hear, but have not heard them. 
 
 Then a i.i I up, and said, trying hm, Rtbbi, what mu-;t 
 
 obtain eternal life? Jesus said to him, What does th< 
 prescribe? What do you read I here? He snswein d *• Y«u */<<i'l !o- -c 
 "the L.rd' i our God -with till your heart, and teith all Hum- tout and 
 "with all your strength, and -with all your mind, and yow ?; 
 ■ " Jesus replied, You have answered righ'. I) 
 a:ut you shall hvc. 
 
 29. Dut li?, desirous to appear blameless, said to Jesus Who 
 is my neighbor? Jesus said in return, A man of Jerusalem, 
 travelling to Jericho, fell among robbers, who having stripped 
 and wounded him, went away, If-av'mg him half dead. A priest 
 accidentally going that way, and seeing bim, passed by on the 
 far her *idc. Likewise a Leriteon the road, when be came near 
 the place and saw hint, passed by on the farther side. Bui a cer- 
 tain Samaritan, as he journeyed, came where he was, and when 
 he saw him, he had compassion, and went up to him, and having 
 poured wine and oil into his wounds, he bound them up. Then 
 lie st t him on his own lu ast, brought him to an inn, and look ere 
 of him. On the morrow, when he was going away, he to 
 two denarii.-)- and giving to the host, said, 'lake care of this mar, 
 and whatever you spend more, when I return I will repay you.' 
 Now which of these three, think y oil, was neighbor to him who 
 fell among the robber-!' The lawyer aoswered, He who ttick 
 pity upon him. Then said Jesus, (io you, and do in like manner. 
 
 And as he travelled, he v.ent into a villagf | where a Woman 
 
 I Ma .. entertained him at her house; She had a 
 
 < . >. who sat at •!.! feet ol J< ms, listening to bis discourse: 
 
 but Martini, who was much cumber* d abi ul serving, ca ne to hitn 
 
 i not care that my sister leaves me to serve 
 
 Bid her, then :..: >, assist me Jesus a sw< ring, Baid to 
 
 her, Martha, Martha, . and trouble yourself abotft 
 
 man) has chosen 
 
 ch slr..l! not be taken from her. 
 
 . Bethanv, 
 
CJL I^T OF LUKE* 149 
 
 SECTION VIII. 
 
 The Character of the Pharisees. 
 
 XI. IT happened that Jesus was praying in a certain place; an<3 
 when he had done, one of his disciples said to him. Master, teach ua 
 to pray, as John also taught bis disciples. He answered, When 
 you prav, say, — Our Father, -who art in heaven, thy name be hal- 
 lowed; thy Reign come; thy -will be done upon the earth, as it is in 
 heaven: give us each day our daily bread; and forgive us our sins, 
 for even we forgive all who offend us; and abandon us not to 
 temptation, hut preserve us from evil. 
 
 Moreover, he said to them, Should one of you have a friend, and 
 go to him at midnight, and say, 'Friend, lend me three loaves; for a 
 ^friend of mine is come off his road to see me, and I have no'hing to 
 'set before him;' and he from within should answer, 'Do not disturb) 
 *me; the door is now locked; I and my children are in bed; 1 cannot 
 'rise to give ) ou:' I tell you, if the other continue knocking, though 
 he will not rise and supply him, because he is his friend; he wilt, 
 because of his importunity, get up, and give him as many as he 
 wants. I likewise tell you, Ask, and you shall obtain; seek, and 
 you shall find; knock, and the door shall be opened to you: frr 
 whosoever asks, obtains; whosoever seeks, finds; and to every one 
 who knocks, the door is opened. What father amongst you would 
 give his son a stone, when he asks bread.; or when he asks a fish, 
 would, ins-eadof a fish, give him a serpent; or when he asks an 
 egg, would give him a scorpion? If you, therefore, bad as you are, 
 can give good things to your children; how much more will your 
 Father give from heaven the Holy Spirit to them that ask him? 
 
 14. One time be was expelling a demon which caused dumbness, 
 and when the demon was gone out, the dumb spoke, and the people 
 wondered. Some, iiowever, said, He expels demons by Beelzebub 
 the prince of the demons. Others, to try him, asked of him a sigp 
 in the sky. But he knowing their thoughts, said to them, By inteh» 
 tine broils any kingdom may be desolated, one family falling after 
 another. New, if there be intestine broils in the kingdom of Satan, 
 how can that kingdom subsist? for you say that I expel demons by 
 Beelzebub Moreover, if I by Beelzebub expel demons, by wbott) 
 •do your sons expel them? Wherefore they shall be your judges. 
 But if I by the finger of God expeJ demons, the Reign of God hsfc 
 overtaken you. When the strong one armed guards his palace, h^s 
 effects are secure. But, if he who is stronger, shall attack and 
 overcome him, he will strip him of his armor on which he relied s - 
 and dispose of his spoils. He who is not for me, is against me;* 
 .and he who gathers not with me, sr.attei'S. 
 
 The unclean spirit, when he is gone out of a man, wanders ov-r 
 parched deserts, in search of a resting place. But not finding ar w 
 he says, 'I will return to my house whence 1 came/ Being come, he 
 finds it swept and furnished. Whereupon he goes, and brings seven 
 other spirits more wicked than himself; and feasting entered, they 
 dwell there* and the last state of that man becomes worse than t%»g? 
 fet..- 
 
 13* 
 
150 1 HB TI.MIMONY ck. XI 
 
 A\ Hi he was nayii x these x 1 1 ngs, ■ w< man railing her voice, 
 lo I. Hi) iroin :.m ii he crowd, Happy tlu womb which bote 
 you, and ti »• hn .is i which suck ed you. 8a\, rather, re plied be, 
 i! py ihey who hear the word ol God and ob j 
 
 Tins is an evil 
 
 I I be given 
 
 ti:< in m Jonah was a sign 
 
 to ;li- . m ihall tl i Man De to his generation, 
 
 •i m nf the south* country will ari*4 m the judgment against 
 
 F this generation, and < r> to be condemned) be* 
 
 i to bear .h< \\ ise 
 
 . i, here ii something greater than 
 
 on. Th men oi Ninei h will stand up in the judgment 
 
 tuse it to be condemned; because they 
 
 reformed u en warned bj Jonah; and behold here is something 
 
 • r th ai Jonah. 
 
 \ lamp is lighted, net tribe concealed, or put under a corn- 
 
 m asure, but on a 8ta • who enter may have light. The 
 
 t ibe body is tlu -, therefore, your eye is sound, 
 
 the whole fa at when youreyi isdistemperedt 
 
 - i» is in dullness. Take heed, then, lesi the light which is 
 
 .ii \ in ie darkness. [I your win. I body, t eeefore, be enlighten- 
 
 iving no pari dark the whole will be. so enlightened, ao when 
 
 htayou by its flame. 
 
 was speaking, a Pharisee asked him to dine with 
 him. And he went and placed himselfat talde. Hut the PL 
 
 . i prised to observe t hut lie used no washing before dinner. 
 
 I th Lord said to him, Avforyou Pharisees, you clear.se the 
 
 a i<\ youi cups and dishes, while you yonrselves are inward* 
 
 of rapacity and nv.evoh-r.ee. * nthinking men! did not he 
 
 v ho made the outside, make the inside also? Only give in alms 
 
 ii .i v i.u htti >-, and ad things shall be clean to \ou. 
 
 Wo to you, Phi of mint and rue, 
 
 and every kind o» b rb, and negli ct j istice and the love of God. 
 
 I h( se things ] ou ought to ... t J, and not to have omit'.cd 
 
 Wo to von, Scribes cud Phai isee*, hvpocrilea, because you are like 
 concealed graves, ov< r which penple walk-without knowing-it. 
 
 ii re une of the lawyers interposing, sun!, Ry speaking thus, 
 Rabbi, you reproach ws also. He answered, Wo to you,- lawyer*} 
 
 as.>, because you lade men with intolerable burdens, burdens which 
 you yourselves will not so much as touch with one of your fingers. 
 
 Wo to \ou, because >ou build the monuments of the Prophets, 
 whom \<»ur fathers killed. Surely you are both vouchers and ac- 
 cessories to the deeds of your fathers; tor they killed them, and you 
 build their monuments. 
 
 Wh erefor e, ' hus says the wisdom of God, '1 will send thera 
 •Prophets and Apostles; some of them they' will kill, others they 
 
 ' / i the Old Test am nit, Skeba, 
 
(•/l. XII &F LUKE, 151 
 
 •will banish; insomuch that the blood of all the Prophets wh'ch has- 
 *been shed since the formation of the world, shall be i -quired of 
 'this generation, from the blood of Abel to the blood of Z. chariah, 
 * who fell between he altar and the house of God.' Yes, I assure 
 you, all shall be required of this generation 
 
 Wo to you, lawyers, because you have carried off the key of 
 knowledge; 3 ou have not entered yourselves, and those who were 
 entering', you hindered* 
 
 While he spoke these things, the Scribes and the Pharisees be- 
 gan vehemently to press him with questions on many points; lay- 
 ing snares for him, in order to draw from his own mouth matter of 
 •accusation against him. 
 
 Xll Meantime, while the crowd in myriads flecked about him-, 
 insomuch that they trod one upon another, he said, addressing hipi- 
 self to his disciples, Above all things, beware of the leaven of the 
 Pharisees which is hypocrisy. For there is nothing covered that 
 snaii not be detected; nothing secret that shall not be known-. 
 Wha^ \ ou have spoken in the dark, shall be reported in the light* 
 and what you have whispered in the closet, shall be proclaimed 
 from the house-top. But X charge you, my friends, fear not them 
 who kill the bc<!y, and after that can do no more: but I will show 
 you whom you ought to fear; fear him who, alter he has killed, 
 has power to cast into h< 11. 1 repeat it to you, fear him. Are not 
 five sparrows; sold for two pence?* Yet not one of them is forgot- 
 ten by God: yes, the very hairs of your head are all numbered^ 
 fear not, herefore; you afe much more valuable 'ban sparrows., 
 Moreover, I say to you, whoever shall acknowledge me before men, 
 him the Son of Man will acknowledge before the messengers of 
 God; but whoever denies me before men, shall be disowned before 
 the messengers >of God. And whoso shall inveigh against the Son 
 of Man., may »fotai« remission; but to him who detracts from the 
 Holy Spirit, there is no remission* f And when you are brought be- 
 fore synagogues, a;;d magistral es, and rulers, be not solicitious h.nv 
 m what ■ G-.i shall answer, or what you shall say: for the Holy Spi- 
 rit will) each vo-u in that moment what ought to be said. 
 
 13. Then one said to him out of the crowd., Rabbi, order my 
 brother to divide the inheritance with me. He answered, Maifc 
 who constituted me your judge or arbiter? And he saidto them* 
 lie upon your guard against covetousness; for in whatever aiiiu^ 
 ence a man be, his life depends not on his possessions. 
 
 He also used this example, A certain rich man had lands which 
 brought forth plentifully. And he reasoned thus within himself, 
 What shall i do; fori have not whereto store up my crop? — 1 will 
 do this, added he, 1 will pull down my storehouses, and build lar- 
 ger, and there I will store up all my produce and my goods. t And 
 I will say to my soul, 'Soul, you have plenty of goods laid up fop 
 many years; take yourease, eat, drink, enjoy yourself/ Buf God 
 saidto him, 'Fool! this very night your soul is required of yon, 
 Whose, then, shall those things be which you have provided?' Sx& 
 
 * Two and a half cent?, jrJppendix No. XXII. $Jlpp. No. XXJUT? 
 
158 THE TESTIMONY ck. Xit 
 
 it Iarc9 with him uho amasst s treasure foi himself, hut is not rich 
 towards (i >d. 
 
 Then h« lid to hi a disciples, For this reason 1 charge yon, he 
 
 not ii xioiis about TOUT hh , 1 hat you Shall Mt} nor about your bo- 
 
 i . , what you shall mi- .ii. Life in a greater gift than food, and the 
 
 than raiment, Conaid r the rarensj the) neither sow imr 
 
 reap; have neithe cells? nor bam; hnt God feeds them. How 
 
 much more vahuble are you than tbe low's* H< sides, which of yell 
 can, by his anxiety, prolong hil life one hour' It, therefore, jua 
 Cannot thus. Beet urn 'he smallest thing, why are you anxious 
 about the rest? Conaider tbe lilies. Row db the) grow) They 
 
 toil no'; they Ipin not; y< 1 | affirm, that ( ven Solomon, in ah I is 
 glory, wai not quail) adorned with one of these. If, ihe», (. d 
 •0 array the herbage, which to-day is in the field, and to-morrow is 
 cast into the over; how much more will he array you, O yu dis- 
 trustful? Do not ash, therefore, what you shall e t, or what y u 
 shall drink; live aot in afUCfODJ suspense. For all these things the 
 i seek; whereas your Father knows that yon need them. 
 But s-ek you the kingdom or -G d, and >ll these things shall be 
 idded to you F' at not, my little flock, for it has pleased 
 your F.i her to give you the kingdom. Sell your goods and give 
 3lms ; p-ovide yourselves purses which v.enr not out; treasure in- 
 OXhattStihle in heaven, where no thieves approach, wh< re nothing 1 
 is spoiled by worms. For where your treasure is, your heart will 
 likewise be. 
 
 35. Lei your loins be girt, and your lamps burning; and your- 
 se'ves lik< those who wait their master's re urn from the wedding; 
 thai when he comes and knocks, ihey may immediately let h»m in. 
 Bapp) "hose servants whom their master, at bis return, shall find 
 watching. Indeed I say to you, that he wdl gird himself, and hav- 
 ing placed them at table, will attend and sen • \ dwbeiher 
 he come in the second watch, or in the third; ifhe find things tbu*, 
 happy are those servants, T>u are Certain, that if the mas'er of 
 the house knew at what hour the thief would come, he would 
 watch, and not allow him to break into his house. Be youthen 
 always prepared; because the Son or Man will come at an h:>ur when 
 you are not expecting him. 
 
 Then Peter sa<d to him, Master, is this comparison directed to 
 Os alone, or to all present? The Lord said, Who now is the discreet 
 and faithful steward, whom the master will set over his household^ 
 to dispense regularly the allowance of corn? Happy that servant, 
 if his master, at his arrival, shall find him so employed. 1 tell y oa 
 truly, he will entrust him with the management of nil his estate. 
 But as to the servant who shall say within himself, <>J\ master de- 
 la; s his return,' and shall beat the men-servants and 'he maids, aid 
 sh ill feast and carouse, and be drunken; the master ot that servant 
 will ome on a day when he is not exp- j ct'u g him, and at an hour 
 he is not apprised of, and having discarded him, will assign him his 
 portion with 'he faithless. And that servant who knew his master's 
 •will, yet did not make himself read}', nnr execute his ordc"", shall 
 receive many strips s; whereas he who knew it net but c'd things 
 -'•.'Sprymg chastisement . sbsJl receive lew: far rr.iich will be re-> 
 
eh. XIII OF LUKE. 158 
 
 .quired of every one to whom much is ^iver; and the more a m .n 'ss 
 tjuu-ua ed with, the more will be exacted from • im 
 
 I came to tluow fire upon the arth; and what would I. but that it 
 were kindled? I have an immersion to undeigo; and how am I pain- 
 ed till it be accomplished? Do you imagine that 1 am come to give- 
 peace to the earth? 1 tell you, No; but divi-ion. For hereafter 
 five id one family will be divided; three against two, and two agamst 
 three; father against son, and son against father; mother against 
 daughter, and daughter against mother; mother-in-law against daugh* 
 ter-i'n-law, and daughter-in-law against mother- in-law. 
 
 He said also to the people, When you see a cloud rising in the 
 west, you say, 'It will rain immediately/ and so it happens; and 
 when "the so th wind blows, you say, 'It Will be hot,' and it happens 
 accordingly. Hypocrites, you can judge of what appears in the 
 sky, and on the earth; how is it that you cannot judge of the present 
 time? and . hy do you not even of yourselves discern what is just? 
 
 When you go with your creditor to the magistrate, endeavor on 
 the road to satisfy him, lest he drag- you before the judge, and the 
 judge consign you to the ser, eant, and the sergeant commit you to 
 prison: I assure you, you will not be released, until you have paid 
 the last mite. 
 
 SECTION IX. 
 The Nature uj the Kingdom . 
 
 XIII. THERE were then present some who informed Jesus of the 
 Gableans whose blood Pilate had mingled with that of their sacrifices, 
 Jesus answering:, said to them, Do you think that these Galileans 
 were the greatest sinners in all Galilee, because they suffered such 
 usage? I tell you, No; but unless yon reform, yon shall ail likewise 
 perish: or those eighteen whom the tower of Siloam fell upon, and 
 slew; do you dunk that they were the greatest profligates in all 
 ^Jerusalem? 1 tell you, No: but unless you reform, you also shall all 
 perish. 
 
 6. He also spoke this parable. A man had a fig-tree planted in his 
 vineyard, and came seeking; fruit on it, but found none. Then he 
 said to the viue-drcsse r, 'This is the third year that I have come 
 'seeking fiu.it on this fig-tree, without finding any. Cut it down, 
 'why should it cumber, the ground?' He answered, 'Sir, let it alone 
 'one year longer, <mt:l I dig about it and manure it, perhaps it will 
 'bear fruit: if not, you may after wards cut it down. 5 
 
 One Sabbath, as be was teaching in a synagogue, a woman was 
 present who had for eighteen years had a spirit of infirmiry, whereby 
 she was so bowed down, that* she could not so much as look up. 
 Jesus, perceiving her, called her to him, and laying his hands on her, 
 .said, Woman, you are debveieu from your infirmity. Immediate- 
 ly she stood upright, and glorified Cod. But the director of the 
 s\ nagogue, moved with indignation because Jesus had performed a 
 cure on the Sabbath, said to the people, There are six days for 
 working; come, therefore, en those days, and be healed, and not 
 on the Sabbath day. To which the Lord replied, Hypocrites, who 
 is there amongst you, that does not en the Sabbath loose his ox or 
 his ass from the stall, and lead him away to watering? And must ngt. 
 
154 m\ eh. mv 
 
 n hat kept bour.d,- 
 
 ira ti»Ls bond on the (febbatb 
 
 day' On bit saying this, :.ll his rere ashamed; hut the 
 
 ictions performed 
 b\ h 
 
 lie nid, moreover, W I ' • • lom of God resemble! 
 
 To what ihall I i grain of mi 
 
 which v into hit g 1 became a 
 
 i he mid, 1 I? Tt 
 
 • [ea learn n which a wdh.um mingled in three meaaurea of meal, 
 until the aria 
 
 Au'l h • to aching as he passed thr 
 
 • I isked him, Master, are there but few who 
 
 ahull h He answered, Pore root entrance through the 
 
 strait gate; formany, I assure you, will request to hi- admitted, who 
 shall n Lfoncefhe master i f the house shall have arisen 
 
 b (1 the door, and you, standing without and knocking, say, 
 'Master, Master, open to us, 1 he will answer, 'I know not whence 
 yon arc.' Then you will sr.y, *We have eat and drunk with you, 
 and you have taught in our streets. 1 But be will answer, 'I u-.ll yon, 
 'I know not whence yon are: remove hence, all \ on workers of im- 
 'righteousness. Then will ensue weeping and gnashing of teeth, 
 when you shall a e Abraham, and Isaac, ?.nd Jacob, and all the Pro- 
 phets received into the kingdom of Cod, and yourselves excluded-: 
 nay, people will come from the east, from the west, from the north, 
 and from the south, and will place themselves at tabic in the kingdom 
 of God And behold they are last who shall be first, ami they are 
 4irst who shall be last. 
 
 31. The same day certain Pharisees came to him, and Basel; Gel 
 away; depart hence, for Herod intends to kill you. lie answered, 
 Go t il that fox, ' o-d i\ and to-morrow I expel demons and perform 
 cures, and the third day my course will be completed. Nevertheless 
 I must walk abo.t to-day and to-morrow, and the day following; i'(>r 
 it cannot be that a prophet should be cut oft any where but at Jeru- 
 salem. O Jerusaleml Jerusaleml that killest the prophete, and 
 Btonest them whom God sends to thee; how often would 1 have 
 gathered your children together, as a hen gathers her brood under her 
 wings; but you would not! Quickly shall your habitation be trans- 
 formed ; nto a desert;* for indeed I say to you, you shall not again sec 
 me, until the time when vou shall say, 'Blessed be He who comes in 
 name of the Lord.*f P 
 
 XIV. It happened on a Sabbath, when he was gone to cat at the 
 of one of the rulers who was a Pharisee, that, while the- 
 s were observing him, a man who had a dropsy stood before. 
 him. Then Jesus, addressing himself to the lawyers and Pharisees, 
 said, Is it lawful to cure en the Sabbath? They being silent, he took 
 hold of the man, healed and dismissed him. Then resuming his 
 discourse, h ■ said to them, Who amongst vou, if his ass or his ox fat?, 
 
 *■' ' Jw? hgictt irffl to fosried "— ftricsbasVs te*t t Mi hwraj£ 
 
ch. xiv er lure. 155 
 
 into a pit on the Sabbath day, will not immedi'atery pull him out£ 
 And to tins tney were not able to make him a reply- 
 Observing how eager the guests were to possess the higheV 
 places at table, he gave them this injunction, "When you are in- 
 vited to a wedding, do not occupy the highest place at table, lest 
 ©nc .r.ore considerable than you be bidden, and he who invited 
 you both, come and say to you, Give place to this man, and you 
 should then rise with confusion to take the lowest place. But, 
 when you are invited, go to the lowest place, that when lie v ho 
 bade you comes, he may say to you, 'Friend, go up higher;' foy 
 that will do you honor before the company. For whoever exalts 
 himself, shall be humbled; and whosoever humbles himself, shall 
 be exalted. 
 
 He said also to him who had invited him, "When you give a 
 dinner or -a supper, do not invite your rich friends, blethers, 
 cousins, or neighbors, lest they also invite you in their turn, and 
 you be recompenseel. But when you f ive an entertainment, invite 
 the poor, the maimed, the lame, the blind; and you shall be 
 happy: for as they have not wherewith to requite you, you shall be 
 requited at the resurrection of th righteous. 
 
 15. One of the guests hearing this, said to him, Happy he who- 
 shall feast in the Reiga of God! Jesus said to him, A certain man 
 made a great supper, and invited many. And at supper time he 
 sent his servants to tell those who had been bid, to come presently; 
 for that all was ready. But they all, without exception, made 
 excuses. One said, 'I have purchased a field, which I must go- 
 and see; I pray you have me excused.* Another said; 'I have 
 have bought rive • oke of oxen, which I am going to prove; 1 pray 
 you have me excused, A third said, 'I have married a wife, and 
 therefore I cannot go.* The servant, being returned, related all 
 to his master. 1 hen the master of the house was angry, and said 
 to his servants, 'Go forthwith into the streets and lanes of the city,, 
 •and bring in hither the poor, the maimed, the lame anel the blind.* 
 Afterwards the servant said, 'Sir, your orders are executed, and still 
 there is room.' The master answered, 'Go out into the highways* 
 'and along the hedges, and compel the people to come, that my 
 Taouse may he filled: for! declare to yon s that noo- of those who 
 Were invited shall taste of my supper.* 
 
 As great multitudes travelled along with him, he turned to them 
 and said, 'If any man come to me and hate net his father and 
 mother, and wife and children, and brothers and sisters; nay, and 
 himself too, he cannot be my disciple. And whosoever does not 
 follow me carrying his cross, cannot be my disciple For,, which 
 of you intending to build a tower, does not first by himself com* 
 pun: the expense, to know whether he have wherewith to com* 
 pl-te it; lest, having laid the foundation, and being una le to, 
 finish, he become the derision of all who see it; who will say^ 
 This man began to build, but was not able to finish.' Or what 
 king *oing to engage another king with whom he is at war, doe# 
 not first consult by himself, whether he can, with ten thousand 
 fse^g, encounter hia who conies against him with twenty thousand| 
 
156 TH IMON'V ch XV 
 
 tli.»t. .1' he cannot, he may, a nth r is at a distance, lend 
 
 an . 11 iomj u iu "5<> '!»• n, whosoever be oe of you, 
 
 i ioei "o. rvnounc < t be my disciple. 
 
 s.l m K r " ,( h but it tfte siit become insipid, wheMwr.it fa s l iall .t oe 
 geatoni J l' »■ ti'. neither for tbj lead sor for the dunghill* but 
 \s tarown away. Wbato his asura 1 1 hear, lei him hear. 
 
 rif)\ \ 
 
 \ V NOW nil the [imM't:uis and thl I'Mien resorted to .Testis «o 
 n B i ie Ph »rist b murmur d, mi ing, 
 
 , end 
 i this similitude to 'him: What man amongst 
 
 J rati, who has a hundred sheeD, if be lose one of them, doea not 
 the Mini 'y-nine in rite r!< serf. to g«i afteT thai whirl is lost 
 i] - l r find i 7 And having found t, does he noi joyfully I. \ it 
 o!, 1 1' s wider*, and, when he i - come hi me, convene ins fri< nda 
 ying 10 tl em. 'Rej i :e with me, f r I hare found 
 ahich waa mat?' Thus, I i sst re \ou, there is greater 
 j i| in h aven f v o e sinner who reforms, ii.au fur ninety-nine 
 u- persona wno need n#i reforms ion. 
 y Or what woman, who has tin d:;..chmas* if ahe lose one, 
 ■<■ i ght ■ i mp, and sweep be honse, and searc- carefully, 
 find . F And having found t does she not assemble h r 
 /r i ;i!>- fnei ds nd ni ighbors, sy , 'Rejoice with me, tor I have 
 found tiie drachma which I had toe P Sue . Joy, 1 assure \ou. hare 
 tin ;n i God, when an\ one sinner reforms. 
 
 U<- s. id a so, a certain man ha I two sons. And i he younger of 
 them said to his father. 'Failier, give me my portion of the estate.' 
 And he allotted to 'in m their sir res. Soon af er, tlie \ nungerson 
 ga'hered all together, anil travelled mto a distant country, a:id 
 wasted his substance in riot. When all was spent, a great 
 famine came spun that land, and he began 'o be in want. Then 
 . one of th< inhaoitants of the country, who sent him 
 into h s fi- Ids to keep sw m . An ' he « 1 1 ton to fill his bells w ith 
 the husk'-f on which ;h swine were feeding; for nobody gave him 
 any thing. A length, coming to himself, he said, 'flow many 
 'hirelings has my father, who have all more bread t : an suffices 
 'them, < hile I perish with hunger? I will arise and go t- my 
 r, nd will sa) to him, V tl er, I have sinned against heaven 
 ';.> id vou and m no longer worthy to be called your son; muke 
 *;«••«« one of your htreHnga.' And he arose and went to his hither. 
 "W ieu e waa yet ah.r • ff his father saw him. and h»d compassion, 
 and ran, and threw himself upon his neck, and kissed him. And 
 the M>n siid, 'F.'l er, 1 have sinned against heaven and you, a::d 
 •am no longer \\w hy lobe called jour son.' But tlu father said 
 to his sf rv*nt«, Bring hi her the principal robe and put it on him, 
 *and put a ring o his C fer, and shoes on hisfeet: bring also thr? 
 
 * About I dollar 25 cents. \ Appendix Ab. XXIV. 
 
eh. xvj or luice. 15? 
 
 flatted calf and kill it, and let us eat and be meny; for tliis my 
 -son was dead, and is alive again; he was lost, and is found. Se 
 •ihey began to be merry.' 
 
 Now his elder son was in the field walking* home. And as he 
 drew near the house, he heard music and dancing". He, therefore, 
 called one of the servants, and asked the reason of this. He 
 answered, 'Your brother is returned, and your father has killed 
 •the fatted calf, because he has received him in health.' And he 
 was angry, and would not go in; therefore his father came cut 
 and entreated him. He answering-, said to his father, 'These 
 'many years I have served you, without disobeying your command 
 •in any thing; yet you never gave me a kid that I might entertain 
 •my friends; but no sooner did this your son return, who has 
 •'squandered your living on prostitutes, than you killed for him the 
 'fatted calf.' 'Son,' replied the father, 'you are always with me, 
 •and all that I have is yours: it was but reasonable that we should 
 "rejoice and be merry; because this your brother was dead, and is 
 •alive again; he was lost, and is found.' 
 
 XVJ. He said likewise to his disciple?, A certain rich man had 
 a steward, who was accused to him of wasting his estate. Having*, 
 therefore, called him, he said, What is this that I hear cf you? 
 Ilender an account of your management, for you shall be steward 
 no longer. And the steward said within himself, "What shall t do? 
 My master takes from me the stewardship; I cannot dig, and am 
 ashamed to beg. I am resolved what to do, that when I am dis- 
 carded, there may be some who will receive me into their houses. 
 Having therefore sent severally for all his master's debtors, he 
 asked one, How much do you owe to my master? He answered, 
 A hundred baths* of oil. Take back your bill, said the steward, 
 .sit down directly, and write one for fifty. Then be asked another, 
 How much do you owe? He answered, A hundred homersf of 
 wheat. Take back your bill, said he, and write one for eighty. 
 The master commended the prudence of the unjust steward; for 
 the children of this world are mere prudent in conducting their 
 affairs than the children of light. Therefore I say io you, with 
 the deceitful riches procure to yourselves friends, who, after your 
 •discharge, may receive you into the eternal mansions. 
 
 10. "Whoso is faithful in little, is faithful also in much: and 
 whoso is unjust in little, is unjust also in much. If therefore you 
 have not been honest in the deceitful, who will entrust you with 
 the true, riches? And if you have been unfaithful managers for 
 another, who will give you any thing to manage for yourselves? 
 A servant cannot serve two masters; for either he will hate one, 
 ■ ■< id love the other, or at least will attend' one, and neglect the 
 other. You cannot serve God and riches. 
 
 When the Pharisees, who loved money, heard all these thing?,, 
 they ridiculed him. But he said to them, As for you, >ou make 
 
 *A bath thought equal to seven and a half English gallons. 
 •A homer thought e^ualto 75 j srallons-. 
 
 14 
 
l ill' PE81 IMO ch. XV 1* 
 
 but Cod knows your 
 I of men, ii abhorred of God. 
 bad the law and the propl the coming 1 of John, 
 
 time the I : <<o.l is announced, ur.d ei 
 
 i I 
 tittle of lb .1 
 
 \( iluT, commit! adul- 
 I woman, commits adultery, 
 ore purple and fine linen, 
 was also b poor 
 
 s laid at his gate; and 
 
 c!i fell from the rich man's table: 
 
 01 es. It happened that i he 
 
 "jrs to 
 
 the rich man also tried. And 
 
 iw Abraham afar 
 
 i, . , Rave pity on 
 
 0), and SCI ) the tip of his i 
 
 . J cool my tongue, for I am tortured in tU.> flame. 
 
 j OU, in \ our lift 
 
 I evil things; but now 
 
 .. and you are in des, there lies a huge 
 
 . .,'j that they who would pass hence to 
 
 lo would come thence. 
 
 ■, then, father, to send him to my 
 
 hut he may admonish 
 
 also come into this place of torment. Abraham 
 
 _ Moses and the prophets, let them hem 
 
 r Abraham, but if one went to them 
 
 I I reform. Abraham replied, If they 
 
 B, neither will they be persuaded 
 
 _■ from the dead. 
 
 XL 
 
 uctions and IVarn' 
 
 \\ ii. I - said to his disciples, It is impossible to 
 
 de snares entirely; but wo to him who insnares. It would 
 be more eligible far him to have an upper millstone fastened to 
 ck, and to be cast into the sea, than to insnare any of these 
 "'lies. 
 Take heed to yourselves; if your brother trespass against you, 
 ke him; and if he reform, forgive him, aid if he trespass 
 seven times in a day, and seven times in a day return 
 ',' \ou shall forgive him. 
 Apostles said to the Lord, Increase our faith. He 
 answered, If ) ou had faith', though it were but as a grain of 
 _:1, you might say to this sycamine, 'l)t extirpated and 
 planted in the sea,' and it w ould obey you. 
 
 W oulq any of you, who has a servant p'oughing or f< eding 
 cattle, say to him, on his return from the field, 'Come immediately; 
 
fctid place yourself u< I not rather, 'Make re:.. 
 
 •supper; gird yourself, and serve me, until I have eat and drunk; 
 •afterwards you may eat and drink?' is be obliged to t&at se 
 for obeyinghis orders? I suppose no + . In like manner say 3 ou, 
 when you have done all that is commanded you, 'We your servants 
 •have conferred no favor; we have done only what we were bur:/: 
 •to do.' 
 
 Now, in travelling to Jerusalem, he passed through the confines 
 of Samaria and Galilee, and being about to enter a certain village, 
 there met him ten lepers, who stood at a distance, and cried out, 
 Jesus, Master, take pity upon us. When he saw them, he said 
 to them, Go, show yourselves to the priests. And as they went, 
 they were cleansed. And one of them perceiving that he was 
 healed, turned back, glorifying God aloud. Then throwing him- 
 self prostrate at the feet of Jesus, he returned him thanks; now 
 this man was a Samaritan. Jesus said, Were not ten cleansed > 
 Where then are the other nine? Have none returned glory to 
 God, except this alien? And he said to him, Arise, go ycor w*} ; 
 your faith has cured you. 
 
 20. Being questioned by the Pharisees when the Reign of God 
 should commence, he answered, The Reign of God is not ushered 
 in with parade; nor shall people say, 'Lo, here!' or 'Lo, yonder!' 
 for behold the Reign of God is within you. 
 
 Then he said to his disciples, The time will eome when you 
 shall desire to see one of the days of the Son of Man, and shall 
 not see it. But when they say to you, 'Lo, here,' or 'Lo, yonder,' 
 go not out to follow them. For as the lightning flashes in an 
 Instant from one extremity of the sky to the other, so will the 
 appearance of the Son of Man be in his day. But first he must 
 Suffer much, and be rejected of this generation. And, as it 
 happened in Noah's days, it will also happen in the days of the 
 Son of Man, They eat, they drank, they married, they were 
 given in marriage, until the day that Noah entered the ark, when 
 the deluge came and destroyed them all. In like manner, as it 
 was in the days of Lot, they eat, they drank, they bought, they 
 sold, they planted, they built; but on the day that Lot left Sodom, 
 it rained fire and brimstone from heaven, which destroyed them 
 all; so will it also be on the day when the Son of Man shall appear. 
 On that day let not him who shall be on the housetop, having his 
 furniture in the house, come down to take it away. Let not him 
 who shall be in the field, return home. Rejnember Lot's wife. 
 Whosoever shall seek to save his life, shall lose it; and whosoever 
 shall throw it away, shall preserve it. I tell you, there will be two 
 men that night in one bed; one will be seized, and the other will 
 -scape. Two women will be grinding together; one will be 
 :eized, and the other will escape. Tvjo men -will be in the feld; 
 nvc will be seized, and the other -will escape. Then they asked him, 
 Where, Master? He answered, Where the body is, the eagles 
 will he assembled. 
 
 Will. He also showed them, by a parable, that they ought to 
 persist in prayer without growing weary. In a certain city, said 
 
IUN\ C/'l. XV11 
 
 ■ 
 
 rgued tltiis \i uli himself, 'Alth< 
 
 in. ) < t bet .v im- 
 
 portunes me, I will ju ht»c perpetually 
 
 'and p id tin.- Lord, what the unjust judge 
 
 . v. ho < ry I 
 jtitJ Wifl he linger in iheit ca-: do, he 
 
 will Ml when the 
 
 u ill he find th n the lantl ? 
 
 Tin ng some who were conceited of themselves as 
 
 out, and despised others, he proposed this example 
 Ti'.u men vent up to the temple to pra\; one a Phi 
 
 .1 publican. The Pharisee standing by himself, prayed thus: 
 '() Bod, I i hunk thee that I am not as other men, extortioners, 
 'unjust, gdul erers, or even as this publican. 1 fast twice a-weck 
 'I give tit Ik s of ill that I possess.' Dot the publican standing at u 
 distance, and not daring so much a.s to lift up his eyes to heaven. 
 S note upon his breast, and cried, 'God be merciful to me a sinner . " 
 i assure you, that this man returned home more approved thai 
 the other:* for whoever exalts himself, shall be humbled; but 
 whoever humbles himself, shall be exalted. 
 
 15. Then they presented babes to him, that he bight I 
 them: the disciples observing it, rebuked [those who brought 
 them. But Jesus calling ibem to bim, said. Permit the children 
 to come to me, and do not forbid them; for of such is the kingdom 
 of God. Indeed I say to you, Whoever will not receive the 
 kingdom of Cod as a child, shall never enter it. 
 
 Then a certain ru'.cr asked him, Baying, Good Teacher, what, 
 good shall I do to obtain eternal life? Jesus answered, Win do 
 you call me good? God alone is good. You knou the command* 
 ments. Do not commit adultery; do not commit murder; do not 
 steal; do not give a false testimony; honor your fatl.tr and your 
 mother. lie replied, All these I have observed from my child- 
 hood. Hearing this, Jesus said to him, Yet in one thing you art- 
 deficient: sell all that you have, and distribute to the poor, and 
 you shall have treasure in heaven: then come and follow me. 
 When he heard this, he was exceedingly sorrowful, for he was 
 very rich. 
 
 Jesus perceiving.that he was very sorrowful, said. How difficult 
 will it be for men of opulence to enter the kingdom of God! It is 
 easier for a camel to pass through a needle's eye, than for a rich 
 man to enter the kingdom of God. The hearers said, Who, then, 
 can be saved? Jesus answered, Things impossible to men, are 
 possible to God. 
 
 Then Peter said, Lo! we have forsaken all, and followed you. 
 Jesus answered, Indeed I say to you, that there is none who shall 
 have forsaken his house, or parents, or brothers, or wife, or chil- 
 
 % .1ppendix, No. XX^ 
 
$h. XIX OF LUKE. 161 
 
 (hen, on account of the kingdom of God; who shall not receive 
 manifold more in return in this world, and in the future eternal 
 life. 
 
 Then Jesus taking the twelve aside, said to them, We are now 
 going to Jerusalem, where all that the prophets have written 
 shall be accomplished on the Son of Man. For he shall be deliver- 
 ed to the Gentiles, and ridiculed, and insulted, and spitted on. 
 And after scourging, they will kill him, and he shall rise again 
 the third day. But they understood none of these things: this 
 discourse was hidden from them; they did not comprehend its 
 meaning. 
 
 When he came near Jericho, a blind man, who sat by the way 
 side begg'ing, hearing the crowd pass by, inquired what was the 
 matter. And being told that Jesus the Nazarene was passing by, 
 he immediately cried, saying, Jesus, Son of David, have pity on 
 me. They who went before, charged him to be silent: but he 
 cried still the louder, Son of David, have pity on me. Jesus 
 stopped, and commanded them to bring the man to him. And 
 when he was nigh, he asked him, saying, What do you wish me 
 to do for you? lie answered, Master, to give me my sight. And 
 Jesus said to him, Receive your sight; your faith has cured you. 
 Instantly he received his sight, and followed him, glorifying 
 God; and all the people saw it, and praised God* 
 
 XIX. When Jesus had entered, and was passing through Jericho-, 
 behold a man named Zaccheus, a rich man, and chief of the 
 publicans, endeavored to see what sort of person he was, but 
 could not for the press, being of a low stature. Therefore run- 
 ning before, he climbed up into a sycamore to see him* having 
 observed that he was going that way. When Jesus came to the 
 place, he looked up, and seeing him, said, Zaccheus, make haste 
 and come down, for to-day I must abide at your house. And he 
 n le haste, and came down, and received him joyfully. When 
 i multitude perceived this, they said, murmuring, He is gone 
 t "be entertained by a sinner- But Zaccheus presenting himself 
 before Jesus, said, Master, the half of my goods I will give to 
 the poor; and if in aught 1 have wronged any man, T will restore 
 fourfold. And Jesus said concerning him, To-day is salvation 
 come to this house, inasmuch as he also is a son of Abraham. Fop 
 the Son of Man is come to seek and recover that which was lost. 
 
 As the people were attentive, he added this parable, because he 
 was nigh to Jerusalem, and they fancied the Reign of God would 
 immediately commence. A certain nobleman went abroad to 
 procure for himself the royalty, and then return; and having call" 
 ed ten of his servants, and delivered to them ten- pounds, he said, 
 Improve these till I return. New his citizens hated him; and 
 sending an embassy after him, protested, We will not have this 
 man for our king. When he returned, vested with royal power, 
 he commanded those servants to be called to whom he had com- 
 mitted the money, that he might know what every one had gamed, 
 Then came the first, and said, My Lord, your pound LasVain&d 
 
 14* 
 
THE i ;- I imo.w 
 
 1 red, Well int; becausi 
 
 I i a very small mati 
 . And t lie lecond who c My Lord, your 
 
 pound : ounds. ||, 
 
 cities. A . I 
 
 pound, which I have kept laid up in a napkin; for 1 was afraid of 
 3 ou, U ( ause j ou are a bard i 
 
 u ci;d not bow. He an 
 own mouth, you maligi mt, 1 will condemn you. 
 
 you know that I am a hard master, exacting what I did not , 
 and reaping what l did not bow : w by then did not you put my 
 . into the bank, that at my return 1 might have received it 
 with interest.- 1 Then he said to hi* attendai 
 from him, and (five it to him who has ten pounds. Th< 
 til, .V \ , hasten pounds. [He replied,] I tell 
 
 : . one who has, more en; but from li'un who 
 
 . ..t which he has shall be taken. But as for thosi 
 I ho would net have me fur their king, brine; thejn 
 
 hither, and slay them in my presence. 
 
 SECTION XII. 
 77k Entry into Jerusalem. 
 
 28. AFTER this discourse Jesus walked foremast, lra\ c 
 towards Jerusalem. "When he approached Bethphage and Betha- 
 ny, near the mountain called the Mount of Olives, he sent two 
 of bis disciples, saying, Co to yonder village, wherein, as you 
 enter, you will find a colt tied, on which no man ever rode; loose 
 him and bring him. If any one ask why yon loose him, you shall 
 answer, 'Because the Master needs him.' Accordingly they 
 received this order, went and found every thing as he had told 
 them. As they were loosing the colt, the owners said to them, 
 "Why loose you the colt? They answered,. The Master needs 
 him. So they brought him to Jesus, and having thrown theii j 
 mantles upon the colt, set Jesus thereon. As he went, the 
 people spread their mantles in the way before him. "When he 
 was so near as the descent of the Mount of Olives, the whole 
 multitude of the disciples began to praise God in loud acclama- 
 tions, for all the miracles which they had seen, saying, 'Blessed 
 'be the King who comes in the name of the Lord! Peace in 
 •heaven, and glory in the highest heaven!' Upon this, some 
 Pharisees in the crowd said to him, Rabbi, rebuke your disciples, 
 lie answered, I tell you that, if these were silent, the stones 
 ! cry out. 
 
 When he came near and beheld the city, he wept over it, saying 
 i thou hadst considered, at least in this thy day, the things 
 
 which concern thy peace! But now they are hid from thine 
 e\ts: for the days are coming upon thee when thine enemies will 
 surround thee with a rampart, and enclose thee, and shut thee up. 
 
 'About 37 dollars and 50 cc 
 
ch. XX OF LUKE. 163 
 
 on every side; and will level thee with the ground, thee and thy 
 children, and will not leave thee one stone upon another, because 
 thou didst not consider the time when thou wast visited. 
 
 Afterwards he went into the temple, and drove out thence those 
 who sold and those who bought therein, saying- to them, It is 
 written, (t My house is a house of prayer, but you have made it a 
 den of robbers" 
 
 And he taught daily in the temple, while the chief priests and 
 the scribes, and persons of principal note, sought his destruction;, 
 but could not devise how to effect it; for all the people heard him 
 with the greatest attention. 
 
 XX. One of those days,, as he was teaching the people in the 
 temple, and publishing the good tidings, the chief priests and 
 the scribes, with the elders, came upon him, saying, Tell us by 
 what authority you do these things, or who is he that empowered 
 vou? He answering-, said to them, I also have a question to put 
 to you. Tell me then, Was the title which John had to immerse, 
 from heaven or from men? But they reasoned thus with them- 
 selves, If we say, From heaven, he will reply, Why then did 
 you not believe him? And if we say, From men, all the people 
 will stone us; for they are persuaded that John was a prophet. 
 They therefore answered, that they could not tell whence. Jesus 
 replied,. Neither tell I you by what authority I do these things. 
 
 9. Then he spoke to the people this parable: A man planted a 
 vineyard, and farmed it out, and having travelled, continued long 
 abroad. The season being come, he sent a servant to the husband- 
 men, to receive of the produce of the vineyard; but they beat 
 him, and sent him back empty. Afterwards, he sent another 
 servant, whom they, having beaten and used him shamefully, also 
 sent away empty. He, afterwards, despatched a third to them. 
 Him likewise they wounded and drove away. Then the proprietor 
 of the vineyard said, What shall I do? I will send my beloved 
 son; they will surely reverence him, when they see him. But 
 when the husbandmen saw him, they reasoned thus among them- 
 selves, This is the heir; come, let us kill him, that the inheritance 
 may be our own. And having thrust him cut of the vineyard, 
 they killed him. What, therefore, will the proprietor of the 
 vineyard do to them? He will come and destroy those husband- 
 men, and give the vineyard to others. And some of his hearers 
 said, God forbid. 
 
 Jesus, looking on them, said, What then means that expres- 
 sion of scripture, "A stone -which the builders rejected is made the 
 "head of the corner. Whosoever shall fall upo?i tly&t stone, shall be 
 "bruised;- but on -whomsoever it shall fall, it ivill crush him to pieces." 
 At that time the chief priests and the scribes, knowing that he had 
 spoken this parable against them, would have laid hands on him s 
 but feared the people. 
 
 And they watched him, and set spies upon him, instructing 
 them to personate conscientious men, and surprise him in his 
 words, that they might consign him to the power and authority 
 ©f the procurator. These accosted him with this question, Rabbi, 
 
J64 THE TESTIIK ch, XKf 
 
 we know that you tpeak and leach uprightly, and that, without 
 respect of pers't ■; faithfully recommend the way of I 
 
 sar or not? He perceiving 
 their i 
 
 They answ i 
 1 - ;ar that which is 
 
 God that which G Thus they could not 
 
 ite him in his disc fore the people; wherefore, ad- 
 
 miring pt silence. 
 
 Afterwards some of the 5 , who deny a future state, 
 
 came to him with this question: Rabbi, Moses has enjoined in h 
 igs, that a man whose brother dies ehildlcss, outlived by his 
 narry the widow, and raise issue to his brother. ".Now 
 there w , the first of whom having taken a wife, 
 
 e second married the widow, and also died chikl- 
 v married her, as did likewise the rest; and all 
 the seven died leaving no children. La9t of all the woman also 
 diec\ To which of them, therefore, will she be wife at the re- 
 surrection; for she has been married to all the seven? Jesus 
 answering, said 10 them, The people of this world marry and are 
 .. riage; but among them who shall be honored t© share 
 in the resurrection and the other world, there will be neither 
 marrying nor giving in marriage: for they cannot die any more., 
 because, like the heavenly messengers, they are children of God, 
 being children of the resurrection. But that the dead are raised, 
 even Moses has suggested, calling the hard who appeared in the 
 bus!', the God of Abraham, and the God of Isaac, and the God 
 DO. Now he is not a God of the dead, but of the living, 
 ey are al), [though dead to us,] alive to him. Then some of 
 the scribes said to him, Rabbi, you have spoken well. After that 
 Cid not venture to ask him any more questions. 
 
 41. And he said to them, Why is it affirmed that the Messiah 
 
 must be a son of David? Yet David himself Bays in the book of 
 
 Psalms, "The Lord? said to my Lord, Sit at my right hund until I 
 
 i jur fact your footstool." As David thus calls him his Lord, 
 
 how can he be David's son? 
 
 Then, in the audience of all the people, he said to his disciplt?, 
 Beware of the scribes who love to walk in robes, and affect salu- 
 tations in public places, and the principal seats in the synagogue?, 
 and the uppermost places at feasts; who devour the families of 
 widows. And make long prayers for a disguise. These shall suffer 
 the severest punishment. 
 
 XXI As Jesus was observing the rich casting their gifts into 
 
 •ism ;. , he saw an indigent widow threw in two notes. And 
 
 I I tell j >u truly, that 'his poor widow has cast m more 
 
 than any of tl em; for til of these, out of their superfluous store,. 
 
 have I ', < h' •t; whereas the has threwi in all 
 
 ttle she had to iul 
 
 •Jehovah, 
 
XXI OF LUKE, 165 
 
 SECTION XIII. 
 The Last Supper. 
 
 SOME having remarked that the temple was adorned with 
 beautiful stones and presents, he said, The time will come when 
 these thing's which you behold, shall be so razed, that one stone 
 will not be left upon another. Then they asked him, saying", 
 Rabbi, when will these thing's be; and what will be the sign when 
 ihey are about to be accomplished? He answered, Take care 
 that you be not seduced; for many will assume my character, 
 saying, 'I am the person/ and the time approaches; therefore do 
 .not follow them. But when you shall hear of wars and insurrec- 
 tions, be not terrified; for these things must first happen, but the 
 end will not immediately follow. 
 
 He added, Then will nation rise against nation, and kingdom 
 against kingdom. And there shall be great earthquakes in sundry 
 places, and famines, and pestilences; there shall be also frightful 
 appearances and great prodigies in the sky. But, before all this,, 
 you shall be apprehended and prosecuted, and consigned to syna» 
 gogues, and imprisoned, and dragged before kings and governors^ 
 because of my name: and this will afford scope for your testimony. 
 Be therefore resolved not to premeditate what defence you shal! 
 make; for I will give you an utterance and wisdom which none of 
 your adversaries shall be able to refute or resist. And you shall be 
 given up even by parents and brothers, and kinsmen, and friends; 
 and some of you will be put to death. And, on my account, you 
 shall be hated universally. Yet not a hair of your head shall be 
 lost. Save yourselves by your perseverance. 
 
 20. Now when you shall see Jerusalem invested with armies, know 
 that the desolation thereof is nigh. Then let those in Judea flee 
 to the mountains; let those in the city u.ake their escape, and let 
 not those in the country enter the city; for these will be days of 
 vengeance, wherein all the denunciations of scripture shall be 
 accomplished. But wo to the women with child, and to them 
 who give suck in those days: for there shall be great distress in 
 the land, and wrath upon this people. They shall fall by the 
 sword; they shall be carried captive into all nations; and Jerusalem 
 shall be trodden by the Gentiles, until the times of the Gentiles 
 be over. And there shall be signs in the sun, and in the moon 3 
 and in the stars; and upon the earth the anguish of desponding" 
 nations; and roarings in the seas and floods; men expiring with 
 the fear and apprehension of those things which are coming upon 
 the world;* for the powers of heaven shall be shaken. Then they 
 shall see the Son of Man coming in a cloud with great glory and 
 power. Now when these things begin to be fulfilled, look up and 
 lift up your heads, because your deliverance approaches. 
 
 He proposed to them also this comparison: Consider the fig-- 
 tree, and the other trees. When you observe them shooting 
 
 *.4ppendix, No. XXVI. 
 
forth, you know hat the summer is nig 
 
 in like manner, wh/ n you shall Bee i . that the ! 
 
 of God is nigh. Inde< yc-u, that this ; 
 
 not pass, until all be accomplish* en ami earth shall fail 
 
 but my words shall not fail. Take he< d, tin n fore, to 
 
 iir hearts he ov< rchargc-d with surfeiting and drunkenness 
 and worldly come upon you unawares: for, 
 
 ;:rt, it shall enclose- all the inhabitants of the land. Be 
 vigilant, therefore; praying, on lion, that you n 
 
 accounted worthy to eseape iill these impending evils, and to 
 Staad before the Son of Man. 
 
 Thus Jesufl taught in the temple by day, but r 
 the mountain called the Mount of Olives. And every mo 
 the people resorted early to the temple to bear him. 
 
 XXII. Now the feast of urdeavened bread, called the passover, 
 being near, the chief priests and the setibes sought how they 
 might kill hi. n; for they feared the people. Then Satan entered 
 into .Judas, surnamed Iscariot, who was of the number 
 twelve. And he went and concerted with the chief priests and 
 officers, how he might deliver Jesus into their hands* And they 
 wcre glad, and agreed to give him a certain surr ; which Judas 
 having accepted, watched an opportunity to deliver him up with 
 out tumult. 
 
 7. Now the day of unleavened bread being come, on which the 
 passover must be sacrificed, Jesus sent Peter and John, saying, 
 Qo and prepare for us the passover, that we may eat it. They 
 him, Where shall we prepare it? He answered, When 
 you enter the city, you will meet a man carrying a pitcher c' 
 water; follow him into the house which he shall enter, and say t. 
 the master of the house, The teacher asks you, 'Where is the 
 guest-chamber, where I may eat the passover with my disciples ' 
 And he will show you a large upper room furnished; make ready, 
 there. So they went, and having found every thing as he had 
 told 'hem, prepared the passover. 
 
 When the hour was come, he placed himself at table with th~ 
 twelve Apostles, and said to them, Much have I longed to eat 
 this passover with you before I suffei! for I declare to yen, that t 
 will never partake of another, until it be accomplished in the 
 kingdom of God. Then taking a cup, he gave thanks, and said, 
 Take this, and share it amongst you: for I assure you, that I will 
 not again drink of the product of the vine, until the lieign ft 
 God be come. Then he took bread, and having given thanks, 
 broke it, and gave it to them, saying, This is my body which is 
 given for you. Do this in commemoration of me. lie likewise 
 gave the cup after supper, saying, Tins cup is the new covenant 
 in my blood, which is shed for you. 
 
 M.nk, however, that the hand of him who betrays me, is on the 
 table *ith mine. The Son of Man is going away, as has been 
 determined: nevertheless, wo to that man by whom he is betrayed. 
 Then they began to inquire among themselves, which of them H 
 could be that would do this. 
 
ch. xxii or luke, 16? 
 
 There had been also a contention among them, which of them 
 should be accounted the greatest. And he said to them, The 
 kings of the nations exercise dominion over them, and they who 
 oppress them are styled benefactors. But with you it must be 
 otherwise: nay, let the greatest amongst you be as the smallest, 
 and him who governs, as he who serves. For, whetheFisgreater, 
 he who is at table, or he who serves? Is not he that is at table? 
 Vet I am amongst you as one who serves. You are they who have 
 continued with me in my trials. And I grant to you to eat and to 
 drink at my table in my kingdom, (forasmuch as my Father has 
 c.ranted me a kingdom,) and to sit on thrones, judging the twelve 
 tribes of Israel. 
 
 The Lord said also, Simon, Simon, Satan has obtained permis- 
 sion to sift you [alii as wheat; but I have prayed for you that your 
 faith fail not; do you, therefore, when you have recovered yourself, 
 confirm your brethren. He answered, Master, I am ready to ac- 
 company you both to prison and to death. Jesus replied, I tell 
 you, Peter, the cock shall not crow to-day, before you have thrice 
 denied that you know me. 
 
 Then he said to them, When I sent you without purse, and 
 bsrip, and shoes, did you want any thing? But now, said he, let 
 him that has a purse "take it, and likewise his scrip; and let him 
 who has no sword, sell his mantle and buy one; for I tell you that 
 this scripture, "■He was ranked among malefactors" is now to be 
 'Wished in me: for the things relating to me must [soon] be 
 fulfilled. - They said, Master, here are two swords. He replied, 
 It is enough. Then he went out, and repaired, as he was wont, 
 to the Mount of Olives, and his disciples followed him. 
 
 40. Being arrived there, he said to them, Pray that you may not 
 yield to temptation. Then being withdrawn from them about a 
 stone's cast, he kneeled down and prayed, saying, Father, if thou 
 v/ilt, take this cup away from me: nevertheless, not my will, but 
 thine be done. And there appeared to him a messenger from 
 hea\ en strengthening him. And being in an agony of grief, he 
 prayed the more fervently, and his sweat .fell like clotted blood 
 co the ground. Having arisen from prayer, and returned to his 
 disciples, he found them sleeping, oppressed with grief, and said 
 to them, Why do you sleep? Arise and pray, lest the trial over- 
 come you. 
 
 Before he had done speaking, he saw a multitude, and he who 
 was called Judas, one of the twelve, walked before them, and 
 came up to Jesus to kiss him. Jesus said to him, Judas, do you 
 betray the Son of Man with a kiss? Now those who were with 
 him, foreseeing what would happen, said to him, Master, shall 
 -we strike with the sword? And one of them struck the servant of 
 Ihe high priest, and cut off his right ear. Jesus said, Let this 
 sunice; and touching his ear, he healed him. Then Jesus said to 
 the chief priests, and the officers of the temple-guard, and the 
 elders who were come to apprehend him, Do you come with 
 swords and clubs, as in pursuit of a robber? While I was daily 
 with you in the temple, "you did not attempt to arrest me* Bat 
 this is your hour, and the power of darkness, 
 
168 i BS i i\i 
 
 The Crucifixion. 
 
 THEN they seized him, and led him away lo the high priest's 
 house. And Peter followed at a distance. When the) bad kindled 
 a fire in," the middle of the court, and were sitting round it, I'etc-r 
 s/n among them. \ . ! lidi int having observed him 
 
 j by the fire, and viewed him attei. , This man 
 
 also was with him. ' i d him, saying, Woman, l 
 
 know him not. A i. , another seeing him, 
 
 You also arc one ol them. Peter answered, Man, I am not. About 
 u hour after, asjot her averred the same thing, saying, This man 
 rely u itfa him, for he is a (> tltlean. Peter answered, Man, I 
 know nothing of this matter. And just p.s he spoke the word, 
 cock crew. Then the Lord turning, looked upon Peter, and 
 died to mind the word which the Lord had said to him, 
 ■Before the cock crow, you will disown me thrice.' And I 
 went out and wept bitterly. 
 
 63. Meantime, they who had Jesus in charge, mocked and beat 
 him; and having blindfolded him, struck him on the face, and 
 asked him, saying, Divine who it is that smote ycu. And many 
 other abusive things they said against him. 
 
 As soon as it was day, the national senate, with the chief priests 
 and scribes, were assembled, and having caused him to be brought 
 into their council-chamber, said to him, If you be the Messiah, 
 tell u^ He answered, If I tell you, you will not believe: and if 
 I put a question, you will neither answer me, nor acquit me. 
 Hereafter the Son of Man shall be seated at the right hand of 
 Almighty God. They all replied, You are then the Son of God. : 
 He answered, Von say the truth. Then they cried, What further 
 need have we of evidence? We have heard enough ourselves 
 from his own mouth. 
 
 XXIII. And the assembly broke up, and conducted Jesus to 
 Pilate: And they accused him, saying, "We found this man per- 
 verting the nation, and forbidding to give tribute to Cesar, calling 
 himself Messiah the King. Then Pilate asking him, said, You 
 are the Kin? of the Jews? He answered, You say right. Pilate 
 said to the chief priests and the multitude, I find nothing criminal 
 ,n this man. But they became more vehement, adding, He raised 
 sedition among the people, by the doctrine which he spread 
 through all Judea, from Galilee, where he began, to this place. 
 When Pilate heard tbem mention Galilee, he asked whether the 
 man were a Galilean. And finding that he belonged to Herod's 
 jurisdiction, he sent him to Herod, who was also then at Jerusalem. 
 
 And Herod was very glad to see Jesus: it was what he had long 
 desired; having heard much of him, and hoping to see him per- 
 form some miracle. He, therefore, asked him many questions, but 
 Jesus returned him no answer. Yet the chief priests and the 
 scribes who were present, accused him with eagerness. But 
 Herod and hia military train despised him: and having in der 
 
c/t. xxiii or luke. 169 
 
 arrayed him in a shining robe, remanded him lo Pilate. On that 
 day Pilate and Herod became friends; for before they had been at 
 enmity. 
 
 Pilate having 1 convened the chief priests, the magistrates, and 
 the people, said to them, You have brought this man before me, 
 as one who excites the people to revolt; yet having examined him 
 in your presence, I have not found him guilty of any of those 
 crimes whereof you accuse him. Neither has Herod; for I re- 
 ferred you to him. Be assured, then, that he has done nothing to 
 deserve death. I will therefore chastise him, and release him. 
 For it was necessary that he should release one to them at the 
 festival. Then all cried out together, Away with this man, and 
 release to us Barabbas. Now Barabbas had been imprisoned for 
 raising sedition in the city, and for murder. Pilate, willing to 
 release Jesus, again expostulated. But they cried, saying, Crucify! 
 crucify him! A third time he repeated, Why? What evii has this 
 man done? I do not find him guilty of any capital crime; I will 
 therefore chastise him, and release him. But they persisted, de- 
 manding, with much clamor, that he might be crucified. At last 
 their clamors, and those of the chief priests, prevailed: and Pilate 
 pronounced sentence, that it should be as they desired. Accord- 
 ingly he released to them a man who had been imprisoned for 
 sedition and murder, whom they required, and gave up Jesus to 
 their will. 
 
 26. As they led him away, they laid hold of one Simon, a Cyre- 
 nian, coming from the country, and laid the cross on him, that he 
 might bear it after Jesus. And a great multitude followed him, 
 amongst whom were many women who lamented and bewailed 
 him. But Jesus turning to them, said, Daughters of Jerusalem, 
 weep not for me, but weep for yourselves, and for your children: 
 for the days are coming wherein they shall say, 'Happy the barren, 
 ''the wombs which never bare, and the breasts which never gave 
 <suck:' then they shall cry to the mountains, 'Fall on us/ and to 
 the hills, 'Cover us:' for if it fare thus with the green tree, how 
 shall it fare with the dry? And two malefactors were also led with 
 him to execution. 
 
 When they came to the place called Calvary, they there nailed 
 him to the cross, and the malefactors also; one at his right hand, 
 the other at his left. And Jesus said, Father, forgive them, for 
 they know not what they do. And they parted Ins garments by 
 lot. While the people srood gazing, even their rulers joined them 
 in ridiculing him, and saying, This man saved others; let him save 
 himself, if he be the Messiah, the elect of God. The soldiers 
 likewise mocked him, coming and offering him vinegar, and saying, 
 If you be the King of the Jews, save yourself. There was also an 
 inscription over his head, in Greek, Latin, and Hebrew, THIS IS 
 THE KING OF THE JEWS, 
 
 Now one of the malefactors who suffered with him, reviled 
 him, saying, If you be the Messiah, save yourself and us. The 
 other rebuking him, answered, Have you no fear of God, you 
 who are undergoing the same punishment? And we indeed justly; 
 
 15 
 
L70 1 HE rESl [Ml eh. XXIV 
 
 rets ,- 1 ,\ our '■ ■ '■ btft thifl man has done 
 
 nothing lr • Lord, when 
 
 thou corm st to thj kin. 1 d, Indeed I say to von. 
 
 i.,ii.\ you shall be with me in paradii ■ 
 
 An! about - v cr r*l I '.he 1 ind. 
 
 - lasted till the ninth. I tened, and the veil of 
 
 uid'c U kS rent in tli- '.villi a loud 
 
 \ \cr, r.ili'T, into thy hands I commil mj spirit; and having thus 
 spired, Then the renturion obsen ing w h il had happt 
 
 to God, saying, Assuredly this w:is a righteous num. 
 ii nt at this sp< ctaoV, snd saw 
 passed, returned, beating ih ir breasts. And all hi 
 
 , :m i the women who had followed him from Galilee, 
 . ;i distance, beheld these things. 
 
 SECTION XT 
 The Resurrection. 
 
 \o\\ from Arimalhea, a city of Judea, there was a senator 
 
 named taseph, a good and just man, who had not concurred in 
 
 tions and proceedings of the rest, and who himself also 
 
 expected (h< Reign of God. This man went to Pilate, and begged 
 
 the holy of .' mis. And having taken it down, lie wrapped it in 
 
 and laid it in a tomb cut in stone, wherein no m.m had ever 
 been deposited. Now that slay was the preparation,! a:.d (he 
 
 '. approached. And the women who had accompanied 
 Ii sua from Galilee, followed Joseph, and observed the monument, 
 
 >w the body was laid When the) returned, they provided 
 spices and ointments, and then rested the Sabbath | according to 
 \ii • commandment. 
 
 XXIV, But the first day of the week^ they went by day .break, 
 wi'h some others, to the tomb, carrying the spices which the} had 
 provided; and found the stone rolled away from 'he monument; 
 aid having Pound not the body of the Lord 
 
 While the j were in perplexity on this account, behold two men 
 stood by 'he m, in robes of a dazzling brightness. The women 
 jilted, and fixing their eyes on the ground, these 9aid 
 to them, Why do you seek the living among \\^ deadi He is 
 not h< re t but is risen; remember how he spoke to you, before he 
 left Galilei . raying, 'The Son of Man must be delivered into the 
 fliamls of s nni rs, and be crucified, and the third d..y rise aj 
 Then lb > remembered his words. 
 
 On their return from the monument, they reported ti.e whole 
 matter to the eleven, and to all the other disciples. It was Mary 
 Magdalene, and Joanna, and Mary the mother of James, and 
 ( bet women with them, ufio i<id these things to the Apostles: 
 but their account appeared to them as idle tales; they gave 'hem 
 i > credit. P ter, however, arose and ran to the monument; and 
 
 ' *"' XXI frflsjatatoy. 
 
 \ 
 
Ck. XXIV OF LUKE. 171 
 
 stooping- down, saw nothing- there but the linen lying*. And he 
 went away, musing with astonishment on what had happened. 
 
 The same day, as two of the disciples were travelling to a 
 village named Emmaus, sixty furlongs from Jerusalem, they con- 
 versed together about all these events. While they were con- 
 versing and reasoning", Jesus himself joined them, and went along 
 with them. But their eyes were so affected, that they did not 
 know him. And he said to them, What subjects are these about 
 which you confer together? and why are you dejected? And one 
 of them, named Cleopas, answered, Are you the only stranger* 
 in Jerusalem, v\ho is unacquainted with the things which have 
 happened there so lateh ? What things? said he. They answer- 
 ed, Concerning Jesus the Nazarene, who was a prophet, powerful 
 in word and deed, before God and all the people; how our chief 
 priests and magistrates have delivered him to be condemned to 
 death, and have crucified him. As for us, we trusted that it had 
 been he who should have redeemed Israel. Beside all this, to-day 
 being the third day since thpse things happened, some women of 
 .our company have astonished us; for having gone early to the 
 monument, and not found his body, they came and told us that 
 they had seen a vision of heavenly messengers, viho said that he 
 is alive. Whereupon some of our men went to the monument, 
 and found matters exactly as the women had related; buthimthey 
 saw not. 
 
 25. Then he said to them, O thoughtless men, ard backward 
 to believe things which have been all predicted by the Prophets: 
 Ought not the Messiah thus to suffer, and so to enter into hisglory? 
 Then beginning with Moses, and proceeding through all '.he 
 Prophets, he explained to them all the passages relating to him- 
 self. AVhen they came near the village, whither they were travel- 
 ling, he seemed as intending to go farther; but they constrained 
 him, saying, Abide with us, for it grows late, and the day is far 
 spent. And he went to abide with them. While they were at 
 table together, he took the loaf, and blessed and broke it, and 
 distributed to them. Then their eyes were opened, and they 
 knew him; and he disappeared. And they said one to another, 
 Did not our hearts burn within us, while he talked with us on the 
 road, and expounded to us the scriptures? 
 
 Immediately they arose, and returned to Jerusalem, where they 
 found the eleven, and the rest of their company, assembled, who 
 said, The Master is actually risen, and has appeared to Simon. 
 These also recounted what had happened on the road, and how' he 
 \va3 discovered to them in breaking the loaf. 
 
 While they discoursed in this manner, Jems stood in the midst of 
 them, and said, Peace be to you. But they were amazed and 
 affrighted, imagining that they saw a spirit. And he said to them,, 
 Why are you alarmed > And wherefore do suspicions arise in your 
 hearts? Behold my hands and my feet; it is I myself; handle me 
 and be convinced;" for a spirit has not flesh and bonos as you see me 
 
 * Appendix, No. XXVII, 
 
THE TES1 IMONM I <h. fcxi 
 
 i hands :«m<1 his f 
 
 ■ 
 and eal in 
 r told you hile l 
 
 I :tll tfiC th ' 
 
 mei b musi 
 
 he ac 
 
 ! t<> t',i< in, Thus it ia ^ 
 
 the <lt ad the 
 i d the renrii bm n "t bru should ! 
 ons, beginning at J< ru 
 Now -. • . and behold I send you thai 
 
 which but continue you in the i 
 
 Jcru.sc. ai be invested with nowi r from above. 
 
 He then led diem out as fai ny, and lifted up hi- 
 
 and blessed them. And while he ^ g ttn.ni, he was parted 
 
 from them, and carried up n. And having worshipped 
 
 they returned to Jerusah m with great ioj ; and were con 
 
THE 
 
 TESTIMONY 
 
 IN 9 
 
 THE APOSTLE. 
 
 First published in Ephesus, A. D. 68. 
 
 John's ritErACE. 
 
 I. IN the beginning was the Word, and the Word was with God', 
 and the Word was God. This was in the beginning with God. All 
 things were made by it, and without it not a single creature was 
 made. In it was life, and the life was the light of men. And the 
 light shone in darkness; but the darkness admitted it not. 
 
 SECTION I. 
 The Testimony of John the Immerser, 
 
 6. A MAN named John was sent from God. This man came as a 
 witness to testify concerning the light, that through him all migiit 
 believe. He was not himself the light, but came to testify concern- 
 ing the light. The true light was he who, coming into the world, 
 enlightens every man. 
 
 He was in the world, and the world was made by him; yet the 
 world knew him not. He came to his own land, and his own people* 
 did not receive him; but to as many as received him, believing in his 
 name, he granted the privilege of being children of God, who derive 
 their birth not from blood, nor from the desire of the flesh, nor from 
 the will of man, but n-om God. 
 
 And the Word became incarnate, and sojourned amongst us (and. 
 we beheld his glory, the glory as of the only begotten of the Father,) 
 full of grace and truth. (It was concerning him John testified, 
 when he cried, 'This is He of whom I said, He that comes after me 
 'is preferred to me; for he was before me.') Of his fulness we all 
 have received, even grace for his grace: for the law was given by 
 Moses; — the grace and the truth came by Jesus Christ. No one ever 
 saw God; it is the only begotten Son, that is in the bosom of the 
 Tather, who has made him known. 
 
 Now this is the testimony of John, When the Jews sent priests 
 and Levites from Jerusalem to ask him, Who are you ? he acknow- 
 ledged and denied not, but acknowledged, saying, I am not the 
 Messiah. And they asked him Who then? Are you Elijah? He 
 said, I am not. Are you the Prophet? He answered, No- They 
 
 *Jppendix, No. XXVIII. 
 
 15* 
 
1? 1 1 ill. fES I LM( 
 
 said, T( 11 then who yen 
 
 ul u- \\ hat do you aaj <■: 
 whose voice proclaims i Mu btraigh 
 
 f/,r Lord,* " 1 1 Mud the Prophi • » 
 
 were of the Pharisees. A m I 
 
 then do you immerse! if you b ah, north* 
 
 Prophet? John answered, ] 
 
 amongst you whom you I . ho com* 
 
 and was before me, a h 1 1 am not wortliy to loos< 
 
 'I'liis happened al Bethany 
 immersing. 
 
 Oa the marrow John 
 th« Lamb of God which tal i 
 
 he concerning whom I sal( \' 
 
 to me; for he was before m< ' a I knew him not: but to 
 
 the end that I*;.- ma; be dlscovei I am come imwn 
 
 in water. John testified furt! / the Spirit descendine, 
 
 from heaven like a dove, and remaining Forth] part, 1 
 
 .should not have known him, hud not He rse in 
 
 water told me, 'Upon whomsoi v< r you Bhall • 
 mg and remaining, the same is he who in th< llol) Spi 
 
 Having therefore seen this, 1 testify that he i> Che Son oft 
 
 35. The next day John being '• 
 Jesus passing, and said. Behold the Lamb of God. Tlie two (lis 
 hearing this, fojkyed Jcmis. And Jesus turning about saw them 
 following, and said to them, What seek you? 1'hey answered; 
 Rabbi, (which signifies Doctor,) where do you dwell? He n plied, 
 Come, and see. They went and saw where he dwelt; und it I 
 about the tenth hour,} abode u'.th him that day. One ofth 
 who, having heard John, followed Jesus, was Andrew the ! 
 of Simon Peter. The first he me1 w'as his own brother Sin 
 whom he .said, We have found the Messiah! (a name cqu'w.v 
 j And he brought bjm to Jesus. Jesus looking upon 
 said, You are Simon, the son of Jona: you shall be called Cephas, 1 
 which d< notes the sati c as Peter.a 
 
 The next day Jesus resolved to go to Galilee, and meeting 1 Philip, 
 said to him, Follow me. Now Philip was of Bethsaida, the city of 
 Andrew and Peter. Philip meets Nathanael, and says to him, M e 
 b... f und the person described by Moses in the law, and by tie 
 PTophets, Jesus the son of Joseph, from Nazareth. Nathanai 
 to him, Out of Nazareth c:m any good thing come? Philip answered, 
 I and sec. Jesus saw Nathanael coming to him, and said concern- 
 
 ing him, Behold an Israelite indeed, in whom is no g He. Nathanael 
 . Whence do you knOW' me? Jesus answered, I saw you 
 j ou were under the f --tree, before Philip call* d \ on. Nathan- 
 ael reply i.ig, said to him, Rabbi, you are the Son of God: you arc 
 1. Jesus answered him, saving, Because 1 told you 
 you under tlie fig-tree, you believe' You shall see greater 
 
 ■ih. j.9j>p- No. XXIX. Four o'dod; afternoon. 
 \Jtnoinied, ^anointed. *{Rotk. xliock. 
 
 
dl. II OF JOHN. 175 
 
 thing's than this. He added, Most assuredly, I say to you, hereafter 
 you shall see heaven open, and the messengers of God ascending 1 
 from the Son of Man, and descending to him. 
 
 SECTION II. 
 
 The Entrance on the Ministry. 
 
 IT. THREE days after, there was a marriage in Cana of Galilee,, 
 and the mother of Jesus was there. Jesus also and his disciples were 
 united to the marriage. The wine falling short, the mother of Jesus 
 said to him, They have no wine. Jesus answered, Woman, what 
 have \ ou to do with me? My time is not yet come. His mother said 
 lo the servants, Do whatever he shall bid you. Now there were six 
 water-pots of stone, containing two or three baths* each, placed 
 there for the Jewish rites of cleansing. Jesus said to them, Fill the 
 pots with water. And they filled them to the brim. Then he said, 
 Draw now, and cany to the director of the feast. And they did so. 
 When the director of the feast had tasted the wine made of water, 
 not knowing whence it was (but the servants who drew the water 
 knew,) he said, addressing the bridegroom, Every body presents 
 the best wine first, and worse wine afterwards, when the guests have 
 drunk largely; but you have reserved the best until now. This first 
 miracle Jesus wrought in Cana of Galilee, displaying his glory : and 
 his disciples believed on him.. 
 
 12. Afterwards he went to Capernaum, he and his mother, and 
 his brothers, and his disciples; but they stayed not there many days. 
 
 And the Jewish passover being nigh, Jesus went to Jerusalem; 
 and finding 1 changers sitting in the temple, and people who sold 
 cattle, and sheep, and doves; he made a whip of cords, and drove 
 them all out of the temple, with the sheep and cattle, scattering the. 
 colli of the changers, and oversetting their tables; and said to them 
 who sold doves, Take these things hence. Make not my Father's 
 house a house of traffic. Then his disciples remembered these words 
 of scripture, fi My zeal for your house consumes me." 
 
 Hereupon the Jews said to him, By what miracle do you show us 
 your title to do these things? Jesus answering, said to them, Destroy 
 this temple, and I will rear it again in three days. The Jews replied, 
 Forty and six years was this temple in building; and you would rear 
 it in three days? But by the temple he meant his body. When 
 therefore he was risen from the dead, his disciples remembered that 
 he had said this, and they understood the scripture, and the word 
 which Jesus had spoken. 
 
 While he was at Jerusalem, during the feast of the passover, many 
 believed on him, when they saw the miracles which he performed. 
 But Jesus did not trust himself to them, because he knew them all. 
 He needed not to recei>£ from others a character of any man, for he 
 knew what was in man. 
 
 **i bath contained about seven gallons and a half. 
 
eh. in 
 
 in. \<.w there was ft Pharisee, c.tlK . of the 
 
 lews, who came to Jesus by night, and said to him, Rabbi, we know 
 
 that j i for no man « an do l 
 
 miracles which you do, unless God be with him. Jesus answering, 
 iaid to him, Mostassun . I • you, unless a man be born again, 
 
 he cannot discern th< Reign of God Kicodemus replied, How can 
 a grown mm be born? Can he enter his mother's womb anew, and 
 be bar | ; nsw< n d, ' I to j od, unl 
 
 man be born of water and Spirit, I enter the kingdom of 
 
 God Tli;.t which is born of the fiesh is flesh; that which is born of 
 the Spirit is spirit. Wonder not, then, that I said to you, Vow 
 be bom again. The wind blows where it pleases, and you h< 
 sound thereof bttfl know not whence it comes, or whither it 
 m> it is v.i-li ( very one who is born of the spirit. Nicodt mus answer- 
 ed, Ho\* can these things be I Jesus rephed, Are you the teacher 
 i I, and know not these things? Most assuredly, I say to you, 
 eak what we know, and testify what we hare seen; yet you 
 ve not our testimony. If you understood not when 1 told you 
 •ai'thly thinq:--, how will you understand when I toll you heavenly 
 things' For none ascends into heaven, b t lie who descended from 
 n; the Son of Man, whose abode is h< BV< n. As Mc* placet! 
 on high the serpent in the wilderness, bo must the Son of Man he 
 .ha» whosoever believes on him may not perish, but 
 obtain eternal life: for God has so loved the world, as to give his only 
 begotten Son, that whosoever believes on him may not perish, but 
 obtain eternal life. For God has sent his Son into the world, not to 
 condemn the world] but that the world may be saved by him. He 
 who believes on him shall not be condemned; lie who believes not is 
 d, because he has not believed on the name of the 
 only begotten Son of God. Now this is the ground of condemnation, 
 that the light is come into the world, and men have preferred the 
 darkness to"the light, because their deeds were evil. For whosoevei 
 does evil, hates the light, and shuns it, lest his deeds should be 
 detected. But he who obeys die truth comes to the light, that it 
 may be manifest that his actions arc agreeable to God. 
 
 After this, Jesus went with his disciples into the ter rit or y of 
 Judea, where he remained with them, and immersed. John also 
 ••.as immersing in Enon near Salim, because there was much watev 
 there.- and people came thither and were immersed. For John was 
 not yet cast 'nto prison. 
 
 Now John's disciples had a dispute with a Jew about purification. 
 Whereupon they went to John, and said to him, Rabbi, he who was 
 with you near the Jordan, of whom you gave so great a character; 
 he too immerses, and the people flock to him. John answered, A 
 man can have no power but what he derives from heaven. Yon 
 yourselves are witnesses for me, that I said, 'I am nol I 
 but am sent before him.' The bridegroom is he who has the bride: 
 but the friend of the bridegroom, who assists him, rejoices to hear 
 the bridegroom's voice: this my joy therefore is complete. He must 
 increase, while- I decrease. He who comes from above, is above all. 
 He who is from the earth is earthly, and speaks as being from the 
 
fit. l\ OF JOHN. 17? 
 
 earth, lie who conies from heaven is above all. What he testifies 
 is what he has seen and heard; yet his testimony is not received. He 
 who receives his testimony, vouches the veracity of God. For he 
 whom God has commissioned, relates God's own words; for [to him] 
 God gives not the Spirit by measure. The Father loves the Son, and 
 has subjected all things to him. He who believes on the Son has life 
 eternal; he who rejects the Son, shall not see life; but the vengeance 
 of God awaits him. 
 
 SECTION IIL 
 The Journey to Galilee. 
 
 IV. JESUS, knowing that the Pharisees were informed that he 
 made and immersed more disciples than John (though it was not 
 Jesus himself, but his disciples, who immersed,) left Judea, and 
 returned to Galilee. 
 
 Being obliged to pass through Samaria, he came to a Samaritan 
 city called Sychar,* near the heritage which Jacob gave his soia 
 Joseph. Now Jacob's well was there. And Jesus, wearied with 
 the journey, sat down by the well, it being about the sixth hour.t 
 
 7. A woman of Samaria having come to draw water, Jesus said to 
 her, Give me to drink (for his disciples were gone into the city to buy 
 food;) the Samaritan woman answered, How is it that you who are a 
 Jew, ask drink of me who am a Samaritan? (for the Jews have no 
 friendly intercourse with the Samaritans.) Jesus replied, If you 
 knew "the bounty of God, and who it is that says to you, 'Give me 
 to drink, ' you would bnve asked him, and he would have given you 
 Jiving water. She answered, Sir, jou have no bucket, and the well 
 is deep: whence then have you the living water? Are you greater 
 than our father Jacob, who gave us the well, and drank thereof 
 himself, and his sons, and his cattle? Jesus replied, Whoso drinks 
 of this water, will thirst again; but whoever shall drink of the wafer 
 which I shall give him, shall never thirst more; but the water which 
 I shall give, shall be in him a fountain springing up to everlasting- 
 life. The woman answered, Sir, give me this water, that I may 
 never be thirsty, nor come hither to draw. Jesus said to her, Go, 
 call your husband, and come back. She answered, I have no husband. 
 Jesus replied, You say well, c l have no husband;' for you have had 
 five husbands; and he whom you now have, is not your husband. In 
 this you have spoken truth. The woman said, Sir, I perceive that 
 you are a prophet. Our fathers worshipped on this mountain; and 
 vou say that in Jerusalem is the place where men ought to worship, 
 Jesus answered, Woman, believe me, the time approaches, when 
 you shall neither come to this mountain, nor go to Jerusalem, to 
 wr.vsh'p the Father. You worship what you know not; we worship 
 \ ha« We know: for salvation is from the Jew r s. But the time comes, 
 of rather is come, when the true worshippers shall worship the 
 J'aihcr in spirit and truth: for sich are the worshippers whom the- 
 
 fament, Shechem, 
 \Jlppendify No. XXX. 
 
VII, 
 
 17ft THE TfeSTlKOKl 
 
 Father require-. God is a spirit, and the} that worship him, musl 
 worship*him in spirit and truth. Th« woman replied, I know lhn1 
 the- Messiah" comes, (that is, Christ^) when he is conn-, lie will 
 leach us all things. J< sua said to her, I w ho sp< ak to \ ou am he. 
 
 i pen this his disciples came and wondered thai he talked with a 
 woman; yet none of them said, 'Whatdoyouseck? or win do you 
 talk with her*' Tlien the woman left her pitcher, and having gone 
 into the- city, said to the people, Come, se< a man who has tola me 
 all that c vi v i did. is this tfae Ifeanah? Thej accor din gly went out 
 of tin- city and came to him. 
 
 \i tnwnile the disciples entreating him, said, Rabbi, eat. I!< 
 answered, [have meat to eat of which you know not Tin 
 his disciples one to another, Eias any man brought him food? J 
 answered, My food is to do the will of him who sent me, and u> 
 finish his work. Saj not, 'After four months conies harvest 1 
 (say, lift up your eyes, and survej the fields; for they are already 
 white enoum for harvest Tile reaper receives wages, and gathen 
 the fruits for eternal life, that both the sower and the reaper may 
 rejoice together. For herein the proverb is verified, 'One sows, and 
 another reaps. 1 I send you to neap that whereon you have befltl 
 00 labor: others labored, and you get possession of their labors. 
 
 39. Now many Samaritans of that city believed in him on the 
 testimony of the woman who said, 'He- told me all that ever I did. 1 
 When, therefore-, they came to him, they besought him to stay with 
 them, and he stayed there two days. And many more believed 
 because of w hat the y heard from himst If; and they said to the woman. 
 It is not now nn account of what yon havereportt d, that uv- believe-, 
 for we have heard him ourselves, and know that this is truly the 
 Saviour of the world, the Messiah. 
 
 After the two days Jesus departed and went to Galilee [but not to 
 Nazareth;] foi he bad hims< If declared that a prophet is not regard- 
 ed in his own country. Being come inte, Galilee, be was well i 
 eel by the Galileans, who had Been all that he did at Jerusalem during- 
 the festival; for they likewise atte neled the festival. 
 
 Then .lesus returned to (ana of Galilee, where he had maele the 
 water wine. And there was a certain officer of the court, whose 
 son lay sick at Capernaum, who, having heard that Jesus was come 
 from Judea into Galilee, went to him, and entreated him to come and 
 cure his son who was dying - . Jesus saiel to him, Unless you see signs 
 and prodigies, you will not believe. The officer answered, Dome, 
 sir, before my child elie. Jesus replieel, Go your way. Your son is 
 well. And the man believed the word which Jesus had spoken, and 
 went his way. As he was returning, his servants met him, and ac- 
 quainted him that his boy was well. He then inquired of them the 
 hour when he began to mend. They answered, Yesterday, at the 
 seventh hour, the fever left him. Then the father knew that it was 
 the same hour at w hich Jesus said to him, 'Your se;n is well;' and he 
 and all his family believed. This second miracle Jesus performed 
 after returning from Judea to Galilee. 
 
 ♦ 'it-, anrnnici jThc tmj&bi, 
 
 i 
 
ch. v of John. 179 
 
 SECTION IV. 
 The Cure at Btthesda. 
 
 V. AFTERWARDS there was a Jewish festival, and Jesus went 
 to Jerusalem. Now there is at Jerusalem, nigh the sheep gate, a bath, 
 ■ailed in Hebrew Bethesda, which has five covered walks. In these 
 lay a great number of sick, blind, lame, and palsied people, waiting 
 for the moving of the water. For a messenger at times descended 
 into the bath, and agitated the water; and the first that stepped in, 
 after the agitation of the water, was cured of whatever disease he had. 
 
 Now there was one there who had been diseased eight and thirty 
 vears. Jesus, who saw him lying, and knew that he had been long 
 ill, said to him, Do you desire to be healed ? The diseased man 
 answered, Sir, I have nobody to put me into the bath when the water 
 is agitated: but while I am going', another gets down before me, 
 Jesus said to him, Arise, take up your couch, and walk. Instantly 
 the man was healed, and took up his couch, and walked. 
 
 Now that day was the Sabbath The Jews therefore said to him 
 that was cured, This is the Sabbath. It is not lawful for you to 
 carry the couch. He answered, He who healed me, said to me, 
 'Take up your couch and walk.' They asked him then, Who is the 
 man that said to you, 'Take up your couch and walk?' But he that 
 had been healed, knew not who it was; for Jesus had slipt away, 
 there being a crowd in the place. 
 
 Jesus afterwards finding him in the temple, said to him, Behold 
 you a"e cured; sin no more, lest something worse befal you. The 
 man went and told the Jews that it was Jesus who had cured him, 
 Therefore the Jews persecuted Jesus, and sought to kill him, because 
 he had done this on the Sabbath. 
 
 17. But Jesus answered them, As my Father hitherto works, I 
 work. For this reason the Jews were the more intent to kill him, 
 because he had not only broken the Sabbath, but by calling God 
 peculiarly his Father, had equalled himself with God. Then Jesus 
 addressed them, saying, Most assuredly, I say to you, the Son can do 
 nothing of himself, but as he sees the Father do: for what tilings 
 soever he does, such does the Son likewise. For the Father loves 
 the Son, and shows him all that he himself does: nay, and will show 
 him greater works than these, works which will astonish you. For 
 as the Father raises and quickens the dead, the Son also quickens 
 whom he will: for the Father judges no person, having committed 
 the power of judging entirely to the Son, that all might honor the 
 Son, as they honor the Father. He that honors not the Son, honors 
 not the Father who sent him, Most assuredly, I say to you, he who 
 hears my doctrine, and believes him who sent me, has eternal life« 
 and shall not incur condemnation, having passed from death to life, 
 Most assuredly, I say to you, the time comes, or rather is come, when 
 the dead shall hear the voice of the Son of God, and hearing they 
 shall live. For as the Father has life in himself, so has he given to> 
 the Son to have life in himself \ and has given him even the judicial 
 
 *IIovs? of mercy. 
 
IM) I HE 1 ESI [HO <i\ ell. VI 
 
 i Boo of M.ni. Wonder not at this; for the 
 when ;ill thai are in th< tall hear his voice, and 
 
 shall come forth. They that hare done good, shall arise to enjoy 
 life ; th \ that have done i vil, shall arise to iuffer punishment. I can 
 do nothing of myself; as I bear I judgi ; and mj judgment is 
 because 1 seek not to please myself, but to please the Father who 
 sent me. 
 
 If I alon ning myself, mj testimony is not to be 
 
 Tling Tin ■: and I know 
 
 thai his testimony ofm arded. I'ouyoi 
 
 to John, and he bore witness to the truth. A- for me, I neetl no 
 
 human testimony ; I only urge this for your salvation. II«- was the 
 
 i and shining lamp; and for a while you w ere glad to enjo; bis 
 
 But l ha\ - mom than John s; for the works which tic 
 
 has empowered me to perform, the works themselves which I 
 i tent me. 
 
 Nay, the Father who sent me, has himself attested roe. Did you 
 never h ce, or see his form? Or have you forgotten his de- 
 
 i I ration, that you believe no1 him whom he has commissioned? 
 
 i . the script) >i think to obtain, hy 
 
 them, eternal life. Now these also arc witnesses for me; \ 
 v. ill not come to me that you may obtain life. I honor 
 
 from men; but I know yon, that you are strangers to the love of God. 
 I am come iii my Father's name, and you do not receive me; if another 
 come in his own name, you will receive him. How can you believe, 
 while you court honor one from another, regardless of the honor 
 i comes from God alone ? Do not think that I am he who will 
 you to the Father. Your accuser is Hoses, in whom you 
 confide. For if you believed M «< ■, you wo lid believe me, for h( 
 wrote concerning me. But if you believe not his writings, how shall 
 you believe my words' 
 
 SECTION V. 
 
 The People twice fed in the Desert. 
 
 VI. AFTERWARDS Jesus crossed the sea of Galilee [also called;, 
 of Tiberias: and a great multitude followed him, because they had 
 seen the miraculous cures which he had performed And Jesus went 
 up on a mountain; w here he sat down with his disciples. Now the 
 passover, the Jewish festival, was near. 
 
 Jesus lifting up his. eyes, and perceiving 1 that a great multitude was 
 flocking to him, said to Philip, Whence shall we buy bread to feed 
 people' (This he said to try him: for he knew himself what 
 he was to do.) Philip answered, Two hundred denarii* would not 
 purchase bread enough to afford every one a morsel. One of his 
 disciples, Andrew , Simon Peter's brother, said to him, Here is a boy 
 has five barley loaves, and two small fishes, but what are they among 
 so many' Jesus said, Make the men lie down. Now there was 
 
 \lbout 25 dollars. 
 
 \ 
 
CA. VI OF JOHN. 181 
 
 much grass hi the place. Bo they lay down, in number about five 
 thousand. And Jesus took the loaves, and having- given thanks, 
 distributed them to those who had lain down. He gave them also 
 of the fishes as much as they would. When they had eaten suffi- 
 ciently, he said to his disciples, Gather up the fragments which 
 remain that nothing be lost. They therefore gathered, and with 
 the fragments which the people had left, of the five barley loaves,, 
 they filled twelve baskets. When those men had seen the miracle 
 which Jesus had wrought, they said, This is certainly the Prophet 
 who comes into the world. Then Jesus knowing that they intend- 
 ed to come, and carry him off to make him king, withdrew again 
 alone to the mountain. 
 
 In the evening his disciples went to the sea, and having em- 
 barked, were passing by sea to Capernaum. It was now dark; 
 and Jesus was not come to them. And the water was raised by a 
 tempestuous wind. When they had rowed about five and twenty 
 or thirty furlongs,* they observed Jesus walking on the sea, very 
 near the bark, and were afraid. But he said to them, It is I, be 
 not afraid. Then they gladly received him into the bark; and the 
 bark was immediately at the place whither they were going. 
 
 On the morrow, the people who were on the sea-side, knowing 
 that there had been but one boat there, and that Jesus went not 
 Into the boat with his disciples, who went alone (other boats 
 however arrived from Tiberias, nigh the place where they had 
 eaten, after the Lord had given thanks,) knowing, besides, that 
 neither Jesus nor his disciples were there, embarked and went to 
 Capernaum seeking Jesus. 
 
 25. Having found him on the opposite shore, they said to him, 
 Rabbi, when did you come hither. 1 ' Jesus answered, Most assu- 
 redly, I say to you, you seek me, not because you saw miracles* 
 but because you eat of the loaves, and were satisfied. Work no- 
 for the food which perishes, but for the food which endures 
 through eternal life, which the Son of Man will give you: for to 
 him the Father, that is, God, has given his attestation. They 
 asked him, therefore, What are the works which God requires 
 us to do? Jesus answered, This is the work which God requires, 
 that you believe on him whom he has commissioned. They re- 
 plied, What miracle then do you, that seeing it, we may believe 
 you? What do you perform? Our fathers eat the manna in the; 
 desert; as it is written, u ffe gave them bread of heaven to eat." 
 Jesus then said to them, Most assuredly, I say to you, Moses did 
 not give you the bread of heaven; but my Father gives you the 
 true bread of heaven: for the bread of God isthat which descends 
 from heaven, and gives life to the world. They said, therefore, 
 to him, Master, give us always this bread. Jesus answered, I am 
 the bread of life. He who comes to me shall never hunger, and 
 he who believes on me shall never thirst. 
 
 But as I told you, though you have seen me, yon do not 
 believe. Whatever the Father gives me, will come to me; and 
 
 * Between three and four miles. 
 
 16 
 
182 THE TESTIMONY C'/t.Xl 
 
 him who comes to me I will not reject. For I descended from 
 hca\iu to do, not my own will, but tlie will of him who sent me. 
 Now this is ihe will of him who .sent me, that I should lose nothing 
 of what he has given me, hut raise the whole again at the last day. 
 This is the will of him who sent me, that whoever recognizes the 
 J- on, and believes on him, should obtain eternal life, and that I 
 should raise bun again at the last day. 
 
 The Jews then murmured against him, because he said, 'I am 
 
 the bread which descended fiom heaven:' and they said, Is not 
 
 this Jesus, the son of Joseph, whoso father and mother we know? 
 
 How then does he say, *1 descended from heaven.'' Jesus thtve- 
 
 , iBWered, Murmur not amongst yourselves: no man can come 
 
 i | in*-, unless the Father who has sent me, draw him; and him I 
 
 will jaise again at the last day. Jt is written in the prophets, 
 
 taught of God." Every one who has heard, and 
 
 learn', from the lather, comes to me. Not that any man, except 
 
 him who is from (iod, has seen the Father. He indeed has seen 
 
 the Father. Most assuredly, I say to you, he who believes on me 
 
 has eternal life. I am the bread of life. Your fathers eat the 
 
 manna in the desert, and died. Heboid the bread which descend* 
 
 IB heaven, that whoso eats thereof may net die. 1 am the 
 
 bread which descended from heaven. Whoso eats of this 
 
 bread shall live lor ever; and the bread that I will give is my flesh, 
 
 , ! a\\t for the life of the world. 
 
 The Jews then debated among themselves, saying, How 
 
 can this man give us his flesh to eat? Jesus, therefore, said to 
 
 them, Most assuredly, I say to you, unless you eat the flesh of 
 
 the Son of Man, and drink his blood, you have not life in you. 
 
 Me that eals i,.y flesh, and drinks my blood, has eternal life; and 
 
 1 will raise bin again at the last day: for rny flesh is truly meat, 
 
 and my bloo 1 is truly drink. He who eats my flesh, and drinks 
 
 my blood, abides in me, and 1 abide in him. As the Father lives 
 
 who ^ent me; and I live by the Father; even so he who feeds on 
 
 me, shall live by me, This is the bread which descended from 
 
 heaven. It is not like the manna which your fathers eat, for they 
 
 died: he that eats this bread shall live for ever. This discourse he 
 
 Bpoke in the synagogue, teaching in Capernaum. 
 
 Many of his disciples having heard it, said, This is hard doctrine; 
 who can understand it? Jesus knowing in himself that his disci- 
 ples murmured at i', said to them, Does this scandalize you? 
 "What if you should see the Son of Man re-ascending thither, 
 where he was before? It is the Spirit that quickens; the flesh 
 jarofits nothing. The words which 1 speak to you are spirit and 
 life. But thtvi are some of you who do not believe. (For Jesos 
 knew from the beginning who they were that did not believe, and 
 who he was that would betray him.) He added, Therefore 1 said 
 tn v u, thai no man can come to me, unless it be given him by my 
 Father. 
 
 From this time many of his disciples withdrew, and accompanied 
 
 him no longer. Then said Jesus to the twelve, Will you also go 
 
 , Master, to whom sho'jle v,e go ? 
 
Ck. VII OF JOHN. 183 
 
 You have the words of eternal life: and we believe and know that 
 you are the Messiah, the Son of the living- God. Jesus answered 
 them, Have not I chosen you twelve, yet one of you is a spy? He 
 meant Judas Iscariot son of Simon; for it was he who was to betray 
 him; though he was one of the twelve. 
 
 VI T. After this Jesus travelled about in Galilee; for he would 
 not reside in Judea, because the Jews sought to kill him. 
 
 SECTION VI. 
 
 The Feast of Tabernacles. 
 
 NOW the Jewish feast of tabernacles was near. His brothers, 
 therefore, said to him, Leave this country, and go into Judea, 
 that your disciples may also see the works which you do. For 
 whosoever courts renown, does nothing in secret: since you per- 
 form such things, show yourself to the world. (For not even his 
 brothers believed on him.) Jesus answered, My time is not yet 
 come; any time will suit you. The world cannot hate you; but 
 me it hates, because I disclose the wickedness of its actions. Go 
 you to this festival: I go not thither, because it is not my time. 
 Having said this, he remained in Galilee. 
 
 10. But when his brothers were gone, he also went to the 
 festival, not publicly, but rather privately. At the festival, the 
 Jews inquired after him, and said, Where is he? And there was 
 much whispering- among the people concerning- him. Some said, 
 He is a good man. Others, No; he seduces the multitude. No- 
 bod)', however, spoke openly of him, for fear of the Jews. 
 
 About the middle of the festival, Jesus went into the temple 
 and was teaching. And the Jews said with astonishment, Whence 
 comes this man's learning- who was never taught? Jesus made 
 answer, My doctrine is not mine, but his who sent me. Whoso- 
 ever is minded to do his will, shall discern whether my doctrine 
 proceed from God or from myself. Whoever teaches what pro- 
 ceeds from himself, seeks to promote his own glory; whosoever 
 seeks to promote the glory of him who sent him, deserves credit, 
 and is a stranger to deceit. Did not Moses give you the law? Yet 
 none of you keep the law. Why do you seek to kill me? The 
 people answered, You are possessed. Who seeks to kill you? 
 Jesus replied, I have performed one action which surprises you 
 all. Moses instituted circumcision among you (not that it is from 
 Moses, but from the patriarchs,) and you circumcise on the Sab- 
 bath.* If, on the Sabbath, a child receive circumcision, that 
 the law of Moses may not be violated; are you incensed against 
 me, because I have, on the Sabbath, cured a man whose whole 
 body was disabled? Judge not from personal regards, but judge 
 according to justice. 
 
 Then some inhabitants of Jerusalem said, Is not this he whom 
 they seek to kill? Lo! he speaks boldly, and they say nothing to 
 him. Do the rulers indeed acknowledge that this is the Messiah? 
 
 * Saturday. 
 
i*4 THE I ESTIMO i i <ii. VI H 
 
 But we know whence this man as, when the M< 
 
 liill come, nobody will knew whence I < is. Jesus, who waatben 
 Teaching in the temple, cried, I)" you know both a ho, and whence, 
 I am? I came not of myself Bui he if true who sent me, whom 
 vn:i know n'.f. As for me, I know him, because I came from him, 
 *nd am commission* tl by him. Then they sought to apprehend 
 tiim, but none hid bunds on him; for his hour was rot yet come. 
 Many of the people, however, b< \\< red on him, and said, When 
 ffi • Messiah snail come, will he do more miracles than this man 
 does? 
 
 When the Pharisee! heard that the people muttered such 
 things concerning him, they and the chief priests despatched 
 officers to seize him. Jesus therefore said, Yet a little while I 
 remain with you; lh< n 1 go to him who sent me. You shall seek 
 me, but shall not find me, nor be ab'e to get thither where I shall 
 be. TheJewssaid among themselves. Whither will he go that wc 
 shall not find him? "Will he go to t'.ie dispersed Greeks, and teach 
 ihe Greeks? What means he by saying, 'Ye shall seek me, but 
 shall not find me, nor be able to pet thither where I shall be?' 
 
 •7. On tiie last and greatest day of the festival Jesus stood and 
 ^ried, saying, If any man thirst, let him come to me and drink 
 He who believes on me, as the Scripture sa\s. shall prove a cistern 
 whence rivers of living water shall Mow. This he spoke of the 
 Spirit which they who believed on him were to receive; for the 
 Spirit was not yet [given.] because Jesus was not yet glorified. 
 .'any of the people having heard what was spoken, said, This is 
 certainly the Prophet. Some said, This is the Messiah. Others, 
 Does the Messiah come from Galilee? Does not the Scripture say 
 that the Messiah will be of the posterity of David, and come fro"! 
 Iiethlehem, the village whence David was? Thus the people 
 were divided concerning him; and some of them would have 
 seized him, but nobody laid hands upon him. 
 
 Then the officers returned to the chief priests and Pharisees, 
 who asked them, Wherefore have you not brought him? The 
 • dlicers answered, Never man spoke like this man. The Pharisees 
 replied, Are you also seduced? lias any of the rulers, or of the 
 Pharisees, believed on him? But this populace which knows not 
 'he law is accursed. Nicodemus, one of themselves, (he who 
 came to Jesus by night,) said to them, Does our law permit us to 
 condemn a man without hearing him, and knowing what he has 
 done? They answered him, Are you also a Galilean? Search and 
 you will find, that prophets arise not out of Galilee. Then 
 man -vent to hit OWB house: but Jesus went to the Mount nj O'tves. 
 
 VIII. — 2. Early in the morning he returned to the temple, and all 
 the people having rome to him. he sat down and taught them. Then the 
 ■Scribes and Pharisees brought to him a -woman taken in adulter x, and 
 having placed her in the middle, said to him, Jiabbi, t hit woman vat 
 ■'itrprized in the act of adultery. Now Moses has commanded in the 
 /a-u that such should he stoned; but what do you say? They said thu 
 to try him, that they might have matter for accusing him. But Jems 
 having stooped down, was -writing with his Jtnger upon the g 
 
oi. VIII OF JOHN. 185 
 
 ds they continued asking him, he raised himself and said to them, Let 
 him -who is sinless amongst you throw the Jirst stone at her. Again- 
 having stooped down, he wrote upon the ground. They hearing that, 
 withdrew one after another, the eldest first, till Jesus was left alone with 
 the woman standing in the middle. Jesus raising himself, and seeing 
 none but the woman, said to her, Woman, where are those your accu- 
 sers? Has nobody passed sentence on you? She answered, Nobody, 
 sir. Jesus said to her, Neither do I pass sentence on you. Go and 
 sin no more* 
 
 Again Jesus addressed the people, saying, lam the light of the 
 world: he who follows me shall not walk in darkness, but shall 
 have the light of life. The Pharisees therefore retorted, You 
 testify concerning- yourself; your testimony is not to be regarded. 
 Jesus answered, Though I testify concerning myself, my testimony 
 ought to be regarded; because 1 know whence I came, and whither 
 I go. As for you, you know not whence I come, and whither I 
 go. You judge from passion; I judge nobody: and if I do, my 
 judgment ought to be regarded; for I am not single, but con- 
 cur with the Father who sent me. It is a maxim in your law. 
 that the concurrent testimony of two is credible. Now I am one 
 who testify concerning myself; the Father that sent me is another 
 who testifies of me. Then they asked him, Where is your Father;' 
 Jesus answered, You know neither me, nor my Father: if you 
 knew me, you would know my Father also. These things Jesus 
 spoke in the treasury, as he taught in the temple, and nobody 
 seized him, his hour not being yet come. 
 
 21. Again Jesus said to them, I am going away; you will seek 
 me, and shall die in your sin; whither I go, you cannot come. 
 Then said the Jews, Will he kill himself, that he says, * Whither 
 I go, ye cannot come?' He said to them, You are from beneath; 
 I am from above. You are of this world; I am not of this world; 
 therefore I said, You shall die in your sins: for if you believe not 
 that I am he, you shall die in your sins. They, therefore, asked 
 him, Who are you? Jesus answered, The same that I told you 
 formerly. I have many things to say of you, and to reprove in you: 
 but he who se-nt me is worthy of belief; and I do but publish to 
 the world what I have learnt from him. They did not perceive 
 that he meant the Father. Jesus, therefore, said to them, When 
 you shall have raised the Son of Man on high, then you shall 
 know what I am; and that I do nothing of myself, and say nothing 
 which the Father has not taught me. And he who sent me is 
 with me. The Father has not left me alone, because I alwavs do 
 what pleases him. While he spoke thus, many believed on'him. 
 Jesus, therefore, said to those Jews who believed him. If you 
 persist in my doctrine, you are my disciples indeed. And you 
 shall know the truth; and the truth shall make you free. 
 
 Some made answer, We are Abraham's offspring, and were 
 never enslaved to any man How say you, 'You s-hail be made 
 free?' Jesus replied, Most assuredly, I say to you, whosoever 
 commits sin is a slave to sin. Now the slave abides not in the 
 family perpetually, the son abides perpetually. If, therefore, the 
 
 * appendix, No, XXXI. 
 
 *16 
 
lh*> IJli: T F.ST 1 MOW c/t. 1\ 
 
 i"l, ed. I k 
 \ i i' ,; ■ bo kill me, because my ooctriiu 
 
 has no 
 
 •) what yov i your father. They answered, 
 
 Abraham is our father* Jeso 
 
 dren, you waul I to kill 
 
 me, a nun who have told you the truth wliich l received from 
 
 Abraham ad her. T!i v y 
 
 red, We were not born of fornication. Wehaveose Father, 
 
 replied, If God were your] l would lov< 
 
 !• md am come from God. I came not of n 
 
 Why do you tand my language? rtiabe 
 
 urn cannot bear my doctrine. The devU ii your Gather, and 
 
 r from 
 ing: he swerve tl from th here is no verackj 
 
 \\ hen he tells a lie. he -; bly to his ehara ;. 
 
 i Bar, and the father of lying 1 . AaJerme, became I speak the 
 trash, you do not believe me. Which of you convicts me of 
 
 ' And if I speak truth, why do you not believe me? He who 
 is of God regards God's words. Ifou regard them not, I 
 ire not of God. 
 
 48. The Jews then answered, Have we not r< . Vi, 
 
 arc a Samaritan, and have • de* i 
 
 lemon; but 1 honor my Father, and you dishonor me. As fin i 
 seek not to promote my own giorj ; another seeks it who j 
 Must assuredly, I say to you, whoever keeps my word, shall never 
 ath. The Jews then said to him, Now we are certain that 
 you have a demon: Abraham is dead, and the prophets? 
 'Whoever keeps my word, shall n< atb.' Aw j 
 
 than our father Abraham, who is dead? The proph< is a] 
 whom do you think yourself? J< bus answered, If ! cm nunend n 
 
 mmendation is nothing: it h my Father whom you oaMyot 
 God who commends me. Nevertheless you know him not; but \ 
 know him; and if I 9I1 I know him not, I shoi Id 
 
 falsely like you: but 1 know him, and keep his word. Abraham youi 
 father lone^d to see my day, and he saw and rejoiced. Th< 
 replied, You are not yet fifty years old, and you have seen Abraham 
 answered, Most assuredly, 1 say to you, before Abraham was 
 born, I am. Then they took up stones to cast at him; but J08US 
 concealed himself and went out of the temple, passing through 1hz 
 ' <<f tht/n. 
 
 SECTION VI r. 
 
 The Cure of the Man born Blind. 
 
 IX. AS Jesus passed along, he saw a man who had been 
 blind. And his disciples asked him, saying, Rabbi, who sinned, 
 this man or his parents, that he was boas blind 1 * Jesus answered. 
 Neith< " this man nor his parents sinned. It was only that the works 
 of God might be displayed upon him, I must do the work of him 
 who Rent me, while it is day; night comes when no nan can work. 
 
c/l. IX OF JOHN. 187 
 
 While I am in the world, I am the light of the world. Having 1 said 
 this, he spit upon the ground, and with the clay which he made with 
 the spittle, anointed the blind man's eyes, and said to him, Go wash 
 your eyes in the pool of Siloam (which signifies Sent.*) He went 
 therefore and washed them, and returned seeing'. 
 
 Then the neighbors, and they who had before seen him blind, 
 said, Is not this he who sat and begged? Some said, It is he; 
 others, He is like him. He said, I am lie. They asked him then 3 
 How did you receive your sight? He answered, A man called Jesus, 
 made clay and anointed my eyes, and said to me, 'Go to the pool of 
 Siloam, and wash your eyes.' I went accordingly, and washed them, 
 and saw. Then they asked Mm, Where is he? He answered, I 
 know not. 
 
 Then they brought him who had been blind to the Pharisees, 
 (now it was on a Sabbath that Jesus made the clay and gave him his 
 sight.) The Pharisees likewise, therefore, asked him how he had 
 received his sight. He answered, He put clay on my eyes, and I 
 washed them, and now see. Upon this some of the Pharisees said, 
 This man is not from God, for he observes not the Sabbath. Others 
 said, How can one that is a sinner perform such miracles? And they 
 were divided among themselves. Again they asked the man who 
 had been blind, What do you say of him for giving you sight? He 
 answered, He is a Prophet. 
 
 18. But the Jews believed not that the man had been blind, and 
 had received his sight, until they called his parents and asked them ? 
 Do you say that this is your son who was born blind? How then does 
 he now see ? His parents answered, We know that this is our son, 
 and that he was born blind; but how he now sees we know not. He 
 is of age, ask him; he will answer for himself. His parents spoke 
 thus, because they feared the Jews: for the Jews had already deter- 
 mined that whosoever acknowledged Jesus to be the Messiah should 
 be expelled the synagogue. For this reason his parents said, 'He is 
 of age, ask him.' 
 
 A second time, therefore, they called the man who had been bom 
 blind, and said to him, Give glory to God; we know that this man is 
 a sinner. He replied, Whether he be a sinner, I know not: one 
 thing I know, that I was blind, and now see. They said to him again., 
 What did he to you? How did he make you see ? He answered, I 
 told you before; did you not hear? Why would you hear it repeated? 
 Will you also be his disciples? Then they reviled him and said, You 
 are his disciple. As for us, we are disciples of Moses. We know 
 that God spoke to Moses; as for this man, we know not whence he 
 is. The man replied, This is surprising, that you know not whence 
 he is, although he has given me sight. We know that God hears not 
 sinners; but if any man worship God, and obey him, that man he 
 hears. Never was it heard before, that any man gave sight to one 
 born blind. If this man were not from God, he could do nothing. 
 They replied, You were altogether born in sins, and do you teach us? 
 And they cast him out. 
 
 'In the Old Testament, Shiloah and Siloah, 
 
i.ss Tlrt its i .mow eh. X 
 
 n OUt, Ull'l h A II 
 
 ... Do you believe on the Son of God? He answered, Who is 
 
 he, sir, thai I mat belie 9* on Mm? JeSUB s:ii<l to him, Not Ofllj 
 
 Mm: bat it is he w'io t.dks with you. And lie cried, 
 Master, I believe, and thr«« himself pi lore him. And 
 
 .lesussuid, Kor judgment am I come into this world, that they who 
 see not, ma) s t • , 1 1 i;iy b< come blii 
 
 dd to him, Arc we also 
 blind? Jesus answered, If you were olind, you would not haw sin; 
 out ya fore your sin remains. 
 
 \ M to you, he who enters not bv the door 
 
 into th< 1, but climbs over the fence, is a thief and a robber. 
 
 by the: door. To him the door-keener 
 
 . and the sheep obey his voice. Hi- own sheep he calls In 
 
 :,.l leads out. And having put out his shoe]), he walks before 
 
 follow him, because they know his voice. They 
 
 t follow a stranger, but flee from him, because they know not 
 
 t'u voice of strangers. Jesus addressed this similitude to them, but 
 
 did not comprehend what he said, lie therefore added, Most 
 
 dly, I say to you, I am the door of the fold. All who have 
 
 ( ntered [in another manner] are thieves and robbers, but the sheep 
 
 '. them not. 1 am the door: such as enter by me shall be safe. 
 
 they shall go in and out, and find pasture. The thief comes only to 
 
 steal, to slay, and to destroy. I am come that they may have life-, 
 
 anil more than life. 
 
 11. [am the good shepherd. The good shepherd gives bis life 
 
 sheep. The hireling, who is not the shepherd, and to whom 
 
 the sheep do not belong 1 , when lie sees the wolf coming, abandons 
 
 the sheep and flees, and the wolf tears some and disperses the flock. 
 
 The hireling flees, because he is a hireling, and cures not for the 
 
 1 am the good shepherd. I both know my own, and am 
 
 known by them; (even as the Father knows me, and I know the 
 
 Father;) and I give un life for the sheep. I hare ether sheep be- 
 
 which are not cf this fold. Them I must also bring; and they 
 
 will obey my voice; and there shall be one flock, one shepherd. For 
 
 tills the Father loves me, because I give my life, to be afterwards 
 
 d. No cne forces it from me; but I give it of myself. I have 
 
 power to give it, and I have power to resume it. This commission 1 
 
 ived from my Father. 
 
 a there was a division among the Jews, occasioned by this 
 
 trse. Many ct" them said, He has a demon and is mad} why 
 
 elo you hear him 5 Others said, These are not the worelsof a demoniac. 
 
 ( Ian a demon give sight to the blind? 
 
 One.-, when they were celebrating the feast of the dedication at 
 ing winter; as Jesus walked in the temple in Solo- 
 portico, the J ews surrounding him, said to him, How long- will 
 • ou keep us in suspense? If you be the Messiah, tell us plainly. 
 Jesus answered, I said to you, but you believed not, 'The works 
 which 1 do in my Father's name testify of ire.' Asforvou, you 
 believe not, because you are not of my sheep. 'My sheep,' as I told 
 > ou, 'obey my voice:' I know them, and they follow n,e. Besides, 
 
r/i. XI OF JOHN. 189 
 
 f give them eternal life; and they shall never perish, neither shall any 
 one wrest them out of my hands. My Father, who gave them me, is 
 greater than all; and none ^an wrest "them out of my Father's hand. 
 I and the Father are one. 
 
 Then the Jews again took up stones to stone him. Jesus said to 
 them, Many good works I have shown you from my Father; for 
 which of these works do you stone me ? The Jews answered, For 
 a good work we do not stone you; but for blasphemy, because you, 
 being' a man, make yourself God. Jesus replied, Is it not written in 
 your law, "I said, You are gods?" If the law styled them gods to 
 whom the word cf God was addressed, and if the language of scrip- 
 ture is unexceptionable, do you charge him with blasphemy whom 
 the Father has consecrated his Apostle to the world, for calling him- 
 self his Son ? If I do not the Works of my Father, believe me not, 
 But if I do, though you believe not me, believe the works, that you 
 may know and believe that the Father is in me, and I am in him. 
 
 Thereupon, they attempted ag'ain to seize him; but he escaped out 
 of their hands, and retired again towards the Jordan, and abode in 
 the place where John first immersed. And many resorted to him, 
 who said, John indeed wrought no miracle; but all that John spoke 
 of this man is true. And many believed on him there, 
 
 SECTION VIII. 
 Lazarus raised from the Dead. 
 
 XI. NOW one Lazarus of Bethany, the village of Maiy and her 
 sister Martha, was sick. (It was that Mary who anointed the Lord 
 with balsam, and wiped his feetpvith her hair, whose brother Lazarus 
 was sick.) The sisters therefore sent to tell Jesus: Master, lo, he 
 whom you love is sick. Jesus hearing it, said, This sickness will not 
 prove fatal, but conduce to the glory of God, that the Son of God 
 may be glorified thereby. Now Jesus loved Martha, and her sister* 
 and Lazarus. Having then heard that he was sick, Jesus staid two 
 days in the place where he was. 
 
 Afterwards he said to the disciples, Let us return to Judea. The 
 disciples answered, Babbi, but very lately the Jews would have 
 stoned you, and would you return thither ? Jesus replied, Are there 
 not twelve hours in the clay ? If any man walk in the day, he stumbles 
 not, because he sees the light of this world: but if he walk in the 
 night* he stumbles, because there is no light. Having spoken this, 
 he added, Our frkrnd Lazarus sleeps, but I gx> to wake him. Then 
 said his disciples, Master, if he sleep, he will recover. Jesus spoke 
 cf his death; but they thought that he spoke of the repose of sleep. 
 Then Jesus told them plainly, Lazarus is dead. And on your account 
 I am glad that I was w<t there, that you may believe; but let us go to 
 him. Then Thomas,* that is Didymus,j- said to his fellow-disciples, 
 Let us also go, that we ma}' die with him. 
 
 When Jesus came, he found that Lazarus had been already four 
 
 "Thomas in Chaldee, and f Didymus in Greek* coin signify twin;. 
 
190 i HE i In I I «0N\ (It. XI 
 
 das in the tomb. (\ ny being aboul fifteen furlongs* 
 
 l( rusalem,) mam of the Jews oarae to Martha and M 
 comfort them on tlic death of th . S\ irtha having heard 
 
 thai Jeaus was coming, went and met him: but Mar} remained in the 
 house. Then Martha said to Jesus, Master, ifyou had been here, 
 my brotlier had not died But I know that even now, whata 
 \ ou shall ask <>f* Bod, God v aaid to her, Your 
 
 brother shall rise attain. Martha repu d, I know thai he will riac 
 at the resurrection on the last day. Jesi beat I an there- 
 
 iirrection and the life. He who belie%'es on me, though b 
 had, shall liw: and no man v. ho lives and believes oa me, shall 
 ever die. Do you believe this? She answered, Yes, Master, I 
 believe that you are the Messiah, the Bon of God, He who comes 
 into the world. Ilaving said this, sir- went and called Marj 
 sister, whispering her, The Teacher is come, and calls for you. 
 When Mary heard tin . Hid vent to bisA. Now 
 
 Jesus had not yet entered the village, but was in the place where 
 Martha 'met lum The Jews, then, who were condoling with Mary 
 in the house, when they saw thai hastily, and went out, 
 
 followed her, saying, E • the tomb to weep there. 
 
 Mary being come to the place u - was, and seeing him, 
 
 threw herself at his feet, saying, Had you been here, Master, ny 
 r had not died. When Jesus saw her weeping, and the Jews? 
 weeping who came with her, lie groaned deeply, and was troubled, 
 ind said, Where have you laid him? They answered and said, 
 Master, come and see. Jesus wept The Jews therefore said, Mark 
 how he loved him. Rut some of them said, Could not he who gave 
 night to the blind man, ited this man'-: death? Jesus 
 
 therefore again groaning came to thofjnonument. It was a cave, the 
 entrar.ee whereof w as shut up with a stone. Jesus said, Remove the 
 stone. Mart \r of die deceased, answered, Bis, by this 
 
 time the smell is offensn e, for this is the fourth (hy. St sus replied, 
 Saiel I not to you. If you helievc. you shall see the glory of God?' 
 Then they removed the stone. And Jesus lifting up his ey€s, said, 
 Father, I thank thee that thou hast heard me. As for me, I know 
 that thou nearest me always: but I speak for the people's sake who 
 surround me, that they may believe that thou hast sent me. After 
 these words, raising" his voice, he cricel, Lazarus, come forth! J&nd 
 he who had been dead came forth, hound hand and foot with fillets, 
 and his face wrapped in a handkerchief. Jesus said to them, Unbind 
 him, and let him go. Many therefore of the Jews who hud come to 
 Man, and seen what Je.su* did. believed on him. Bui some of them 
 repaired to the Pharisees, and told them what Jesus had elone. 
 
 47. Whereupon the chief priests and the Pharisees assembled the 
 sanhedrim, and said, What are we doing' for this man works many 
 miracles. If we let him go on thus, every boely w ill believe on him, 
 nd the Romans will come and destroy both our place and nation. 
 One of them named Caiaphas, who was liigh priest that year, said to 
 them, You are utterly at a loss, and do not consider, that it is better 
 
 'Act fux mila 
 
c/l. XII OF JOHN. 191 
 
 for us that one man clie for the people, than that the whole nation 
 should be ruined.* This he spoke, not of himself, but being 1 high 
 priest that year, he prophesied that Jesus should die for the nation, 
 and not for that nation only, but that he should assemble into one 
 body the dispersed children of God. From that day, therefore, they 
 concerted how they might destroy him. For this reason Jesus ap- 
 peared no longer publicly among 1 the Jews, but retired to the country, 
 near the desert, to a city called Ephraim, and continued there with 
 his disciples. 
 
 Meantime the . Jewish passover approached, and many went to 
 Jerusalem from the country, before the passover, to purify them- 
 selves. These inquired after Jesus, and said one to another, as they 
 stood in the temple, What do you think? Will he not come to the 
 festival.' 1 Now the chief priests and the Pharisees had issued an 
 older that whosoever knew where he was, should discover it, that 
 they might apprehend him. 
 
 XII. Six days before the passover Jesus came to Bethany, where 
 Lazarus was, whom he had raised from the dead. There they made 
 him a supper, and Martha served: but Lazarus was one of those 
 who were at table with him. Then Mary taking 1 a pound of the 
 balsam of spikenard, which was very valuable, anointed the feet of 
 Jesus; and wiped them with her hair, so that the house was filled 
 with the odor of the balsam. Whereupon one of his disciples, Judas 
 Iscariot, Simon's son, who was to betray him, said, Why was not 
 this balsam sold for three hundred denarii, + which might have been 
 given to the poor? This he said, not that he cared for the poor, but 
 because he was a thief, and had the purse, and carried what was put 
 therein. Then Jesus said, Let her alone. She has reserved this 
 to embalm me against the day of my burial. For you will always 
 have the poor amongst you; but me you will not always have. 
 
 A great number of the Jews, knowing where he was, flocked 
 thither, not on account of Jesus only, but likewise to see Lazarus 
 whom he had raised from the dead. The chief priests, therefore, 
 determined to kill Lazarus also, because he proved the occasion that 
 many Jews forsook them and believed on Jesus. 
 
 SECTION IX. 
 
 The Entry into Jerusalem. 
 
 ON the morrow a great multitude who were come to the festival, 
 hearing that Jesus was on the road to Jerusalem, took branches of 
 palm-trees, and went to meet him, crying, Hosanna!+ blessed be 
 Israel's King who comes in the name of the Lord.§ Now Jesus 
 having found a young ass, was riding thereon, agreeably to what is 
 written, "Fear not, daughter of Z ion; beliold your King comes, sit ling 
 on an ass's colt. " These things the disciples did not understand at 
 first; but after Jesus was glorified, they remembered that thus it had 
 been written concerning him, and that thus they had don<M chirr., 
 
 * Appendix, No. XXXII. f About 36 dollars, 
 $ Save now I pray. § Jehovah . 
 
niE tkstim ch. XII 
 
 And the people who had been pn - I thai !>•• railed Lazaru ; 
 
 out of the tomb, and raised bin from the dead. It was the nunor 
 tin' he had wrought thia mini ■!«•, which made the people crowd to 
 him. Tin- Pharuaes therefore raid among themselves, Ar 
 
 you not sensible that you have do influence' Heboid the world id 
 gone after him. 
 
 Now among those who ram,- to worship at the festival, there were 
 some Greeks Th applied to Philip of Bethsatda in Galilee, 
 making this request, sir, we wish to see Jesus. Philip went and 
 told Andrew: then Andrew and Philip told J< 
 
 Jesus answered them, Baying, The time is come when the Son of 
 Man must be glorified. Most assuredly, l say to you, when a grain 
 of wheat is thrown into the ground, unless it die, it remains sing! ■ 
 but if it die, it becomes very fruitful. He who loves his life, shall 
 
 lose it; and he who hates his life in this world, shall preserve it 
 eternally in the next Would an\ man serve me 5 let him follow me 
 nnd where I am, there shall my servant also be. Jf any man serve 
 Be, my Father will reward him. 
 
 '27 Now is my soul troubled, and what shall I sa} } [Shall I SSty 
 'Father, save me from this hour'" But I came on purpose for tie 
 hour. Father, glorify thy name. Then came a voice from heaven, 
 which said, 1 have both glorified, and will again glorify it. The 
 people present heard the sound, and said, It thundered: others said, 
 A heavenly messenger spoke to him. Jesus said, This voice came 
 not for my sake, but for yours. Now must this world be judged. 
 Now must the prince of this world be cast out. As for me, when I 
 shall be lifted up from the earth, I will draw all men to myself. This 
 I alluding to the death which he was to suffer. The people 
 red, We have h arnt from the law that the Messiah will live for 
 How do you say then that the Son of Man must be lifted up' 
 \\ ho is this, the Son of Man' Jesus said to them, Yet a little while 
 the litfht continues with you; walk, while you have it, lest darkness 
 ov er take you: for he that walks in darkness knows not whither he 
 goes. Confide in the light, while you enjoy it, that you may be son*, 
 of light. Having spoken these words, he withdrew himself privately 
 from them. 
 
 But though he had performed so many miracles before them, they 
 believed not on him; so that the word of the Prophet Isaiah was 
 verified, "Lord, who has believed our report?" and "To ivhom is the 
 arm of the Lord* discovered?" For this reason they could not be- 
 lieve; Isaiah having said also, 'He has blinded tfteir eyes, and blunt* d 
 "their understanding, that they might not see with their eyes, compre- 
 ( '/u.id with their understanding, and repent that /might reclaim them." 
 These things said Isaiah, when he saw his glory and spoke concerning 
 him. Nevertheless there were several even of the magistrates who 
 believed on him, but, for fear of the Pharisees, did not avow it, lest 
 they should be expelled the synagogue; for they preferred the ap- 
 probation of men to the approbation of God- 
 
 :vah. 
 
Crl. XI II OF JOHN. 193 
 
 Then Jesus raising his voice, said, He who believes on me, it is 
 not on me he believes, but on him who sent me. And he who be- 
 holds me, beholds him who sent me. lam come a light into the 
 world, that whosoever believes on me, may not remain in dark- 
 ness. And if any man hear my words but do not observe them, 
 it is not I who condemn him; for I came, not to condemn the 
 world, but to save the world. He who despises me and rejects my 
 instructions, has what condemns him. The doctrine which I have 
 taught will condemn him at the last day. For I have not said any 
 tiling from myself, but the Father who sent me, has commanded 
 me what I should enjoin, and what I should teach. And I know 
 that his commandment is eternal life. Whatever therefore I say, 
 I speak as the Father has given me in charge. 
 
 XIII. Jesus having, before the feast of the passover, perceived 
 that his time to remove out of this world to his Father was come, and 
 having loyed his own who were in the world, loved them to the 
 last. Now while they were at supper (the devil having already 
 put it into the heart of Judas [scariot, Simon's son, to betray him,) 
 Jesus, though he knew that the Father had subjected every 
 thing to him, and that he came from God, and was returning to 
 Ged, arose from supper, and laying aside his mantle, girt himself 
 about with a towel. Then lie poured water into the bason, and 
 began to wash the feet of his disciples, and to wipe them with 
 the towel wherewith he was girded. 
 
 When he came to Simon Peter, Peter said to him, Master, would 
 you wash my feet? Jesus answered, At present you do not com- 
 prehend what lam doing; but you shall know hereafter. Peter 1 
 replied, You shall never wash my feet. Jesus answered, Unless 
 I wash you, you can have r.o part with me. Simon Peter said to 
 him, Master, not my feet only, but also my hands and my head. 
 Jesus replied, He who has been bathing, needs Only to wash his 
 feet; the rest of his body beirg clean. You are clean, but not all. 
 For he knew who would betray him; therefore he said, 'You are not 
 all clean.' 
 
 12. After he had washed their feet he put on his mantle, and 
 replacing himself at the table, said to them, Do you understand 
 what I have been doing to you? You call me the Teacher and the 
 Master; and you say right; for so I am. If I then, the Master and 
 the Teacher, have washed your feet, you aho ought o wash 01 e 
 another's feet. For I have given you an example that you should 
 do as I have done to you. Most assuredly, I say to you, the ser- 
 vant is not greater than his master, nor the apostle greater than lie 
 who sends him. Happy are you who know these things, provided 
 you practise them. 
 
 I speak not of you all. I know whom I have chosen; but that 
 Scripture must be fulfilled, "He that eats at my tabic, has lifted Ms 
 heel aga'nd me.'* I tell you this now before it happen, that when 
 it happens, you may believe that I am the person. Most assuredly, 
 I say to you, He that receives whomsoever 1 send, receives me; 
 and he that receives me, receives hrm who sent me, 
 
 17 
 
Tin; «■//. \i\ 
 
 is troubled in spirit, and dc- 
 1 1 ' you, thai one of you w ill 
 
 upon another, doubt- 
 spoke. Now one of his disciples, one whom 
 , v, us lying ' 'eter, therefore, b«.tk- 
 
 uued to him to inquire whom In meant, lie then reclining on 
 -..it to him, Master, who is it: Jesus answered, it 
 is he to whom 1 shall give thii morsel, after I have dipped it. And 
 Having dipped tl tve it to Judas Iscariot, Bimon'a 
 
 son. Alter receiving the morse ^ i n <1 into Win 
 
 i him, What jou do, do quickly. Hut none at ;hc 
 ■. ■ ihis order. Some imagined because Ju« 
 i 1 the purse, that Jesus had signified to him to buy na 
 
 i tival, or to gi\e something to the poor. When 
 I, he immediately went out.- and it was 
 
 as gone, .Tes;is said, The Son of Man is now gTo- 
 
 . and God is gloriti< tl by b'im. It God is glorified by him, God 
 
 ..ill glorily him by himself, and that without delay. My 
 
 I I ■ now bu1 a littie time to be with you. You will 
 
 -ii k mc, and what I said to the Jews, 'Whither i go, von cannot 
 
 . 1 say at present to you. A new" commandment I give 
 that you love one another; that us I have loved you, you, also love 
 one another. By this shall all men know that you are my dii;ci- 
 plt s, it ) ou ha\ c love one to ai i ther. 
 
 bimon Feter said tolvm, Master, Whither are you going 5 Jesus 
 ai .».> i red, W hither ! am going, you cannot follow me now, but af- 
 t< rwards youstiajl follow me. Peter replied, Master, why cannot 
 ', follow \oy presently? I will lay down my life for your sake. Je- 
 hus answered him, \\ ill yon lay down your life for any sake ; Most 
 . v, I say to you, the cock shall not crow, until you have 
 disowns d mc thrj 
 
 II OX X. 
 Consolation to Ike Disciples. 
 
 XIV. Let not your heart be troubled; believe on God and be^ 
 ..ii me. In n,\ Father's house are many mansions. If it 
 were otherwise, 1 would have told you. I go to prepare a place 
 tor yon: and alter 3 shall have gone and prepared a place for you, 
 1 >\i'li return an I take you with mc, that where I am, there you 
 also may be. And whither I am goinqr, you know, and the way 
 you know. Thomas said to ow not whither 
 
 yt.uare going How, then, can we. know the way? Jtsus an- 
 swered, I am the < the4ruth, and the life.- no man comes 
 to the Father; but b'y me. II d ;, ou known me, yen would have 
 known m; Father also; and henceforth you know him, and have 
 seen him* 
 
 Phil him, Master, show w the, Father, and it suffices 
 
 us. J esus replied, I ave 1 been « itb you so long, and do you not 
 yetki 
 
ch. xv of jonx. 195 
 
 How do you sav, then, 'Show us the Father?' Do you not believe 
 that 1 am in the Father, and the Father is in me? The words 
 which \ speak to you, proceed not from myself: as to the works, it 
 is the Father dwelling in me who does them. Believe that I am 
 in the Father, and the Father z's in me; if not on my testimony, br 
 convinced by the woi ks themselves. Most assuredly, I say to you. 
 He who believes on me, shall himself do such works as I do* nay, 
 even greater than these he shall do; because 1 go to mv Father, and 
 will do whatsoever you shall ask in my name. That the Father n ay 
 be glorified in the Son, whatsoever you shall ask in my name, I will do 
 
 15. If you love me, keep my commandments; and 1 wiii entreat 
 the Father, and he will give you another Monitor, to continue with 
 you for ever, even the Spirit of Tru'h, whom the world cannot re 
 ceive, because it neither sees him nor knows htm; butyou shall 
 know him, because he will abide with you, and be in you. I 
 will not leave you orphans; I will return to you. Yet a little 
 while, and the world shall see me no more; but you shall see 
 rne; becouse I shall live, you also shall live. On that day you shall 
 know that I am in my Father, and you are in me; and I am in you. 
 He that has my commandments and keeps them, he it is who loves 
 me; and he who loves me, will be loved of my leather, and I will 
 Jove him, and discover myself to him. Judas (not Iscariot) said 
 to him, Masier, wherefore will you discover yourself to us, and not 
 to the world? Jesus answering, said to frm, If a man love me, he 
 will observe my word; and my Father will love him; and we will 
 come to him, and dwell with him. He who loves me not, disre- 
 gards my words; yet the word which you hear is not mine, but the 
 Father's who sent me. 
 
 I tell you these things while I remain with you. But the Moni- 
 tor, the Holy Spirit, whom the Father will send in my name; he 
 will teach you all things and remind you of all that I have told 
 you. Peace I leave you, my peace I give you; not as the world 
 gives, do I give to you. Benot disheartened; be not intimidated- 
 You have heard me say, 'I go away and will return to you.' If 
 you loved me, you would rejoice that I go to the Father, 
 because my Father is greater than I. This I tell you now before 
 It h ppen, that when it happens, you may believe. I shall not 
 henceforth have much conversation with you; for the prince of 
 the world is coming, though he will find nothing in me; but this 
 must be, that the world may know that I love the Father, and do 
 whatsoever he commands me. Arise, let us go hence. 
 
 XV. I am the true vine, and my Father is the vine dresser. 
 Every barren branch in me he lops off: every fruitful branch he 
 cleans by pruning, to render it more fruitful. As for you, you are 
 already clean through the instructions I have given you. Abide 
 in me, and I wiil abide in yon: as the branch cannot bear fruit of 
 itself, unless it adhere to the vine; no nore can you, un'ess you 
 adhere to me. I am the vine; you are the branches. He who 
 abides in me, and in whom I abide, produces much fruit: for sever* 
 ed from me you can do nothing. If any man adhere not to me, he 
 is cast forth like the withered branches which are gathered for 
 
196 HIE TESTIS 
 
 fuel, and burnt. If yon me, and my words abide In 
 
 \ ou may «sk what vow will, am! it si. nil be granted you. 
 
 II ■••■. in is my Father that you produce much frti 
 
 shall > m be my disciple*. / 
 
 continue in my ! u keep my commandments, you shall 
 
 continue in my love; as I have k-;it my F.ther's commandments, 
 and continue in hia love I giv yon these admonitions, that 1 
 maj continue to have joy in you, an 1 that your joy may be com- 
 this i . my commandment, that you love one another as ( 
 love ; < ' t love has not any man than this, tola, 
 
 hi.s hie For his friends. You art my friends, if you do whatever I 
 « jmmand you. Henceforth I call not you servants; tor the servant 
 knows not what his master will doj but I name you friends: for 
 whatever I have learnt from my Father, I impart to }ou. It is 
 not you who have chosen me; but \\ is I who have chosen you, 
 and - chined you to go and bear fruit, fruit which will prove 
 permanent, that the Father may give you whatsoever you shall 
 Mk him in my name. 
 
 This I command you, that you love one another. If the 
 world ha*e.you, consider that it hated me before it haled you 
 if you were of the world, the world would love its own, Hut 
 because you are not of the world, I having selected you from the 
 v. orld, the world hates you. Remember what I said to you, *The 
 servant is not greater than his master.' If they have persecuted 
 me, they will also persecute you; if they have observed my word. 
 
 hey v. ill also observe yours. But all this treatment they will give 
 
 i my account, because they know not him who sent me. If 
 
 I had not come and spoken to them, they had not had sir.; but 
 
 [hey have no excuse for their s'n. He that hates me, hates 
 
 ktl r also, if I Kad not done among 1 them such works as 
 
 none i did, they had not had sin; but now they 
 
 pen them, and ; both me and my Father, 'i hua they 
 
 verify that in their law, hout cause.'* 
 
 hen the Monitor is come, whom 1 will send you from the 
 
 Father, the Spirit oi' 'truth who proceed! from the Father, he. 
 
 will testify concerning 1 me. And you also will testify, because 
 
 ve been with me from the beginn 
 
 XVI. These things I tell yon, thai you may not be insnared 
 
 They will expel you nay, the time is cos 
 
 when ice ti God. 
 
 \nd the-e things lhej will do because they know not the Fathei 
 i>or mo These things 1 now v it when the time 
 
 shall come, you may remember 'hem to you. 1 
 
 did not indeed mention them at ' ng*, because 1 was with 
 
 you myself. And now that I go to him * me, none of you 
 
 risks me, \\ hither do you goij But because of tho*e things which 
 I have foretold you, you are overwhelmed with grief. 
 
 Nevertheless 1 tell you the truth: it is for your good that I 
 depart; for if I do not depart, the Monitor will not come to you. 
 but if I go away, I will send him to you. And when he is Come, 
 he will convince the world concerning sin, and 
 
ch. XVII OF JOHN. 197 
 
 righteousness, and concerning- judgment: concerning sin, because 
 they believe not on me; concerning righteousness, because I go 
 to my Father, and you see me no longer; concerning judgment 
 because the prince of this world is judged. 
 
 I have many things still to tell you, but you cannot yet bear 
 them. But when ihe Spirit of Truth is come, he will conduct 
 you into all the'truth: for his words will not proceed from himself 
 but whatsoever he shall have heard, he will speak, and show you : 
 things to come. He will glorify me: for he will receive of mine 
 what he shall communicate to you. Whatsoever is the Father's 
 is mine; therefore I say that he will receive of mine to communis 
 cate to you. 
 
 Within a little while you shall not see me; a little while after 
 you shall see me because 1 go to the Father. Some of the 
 "disciples said among themselves. What means he by this, 'Within 
 'a little while you shall not see me; a little while after you shall 
 'see me; because I go to the Father?' What means this little while 
 of v hich he speaks? We do not comprehend it. Jesus perceiv- 
 ing that they were desirous to ask him, said to them, Do you 
 inquire amongst yourselves about this that I said, 'Within a little 
 'while you shall not see me; a little while after you shall see me? s 
 Most assuredly, 1 say to you, you will weep and lament, but the 
 world will rejoice: you will be sorrowful; but your sorrow shall 
 be turned into joy. A woman in travail has sorrow, because her 
 hour is come. But when her son is born, she remembers her 
 anguish no longer, for joy that she has brought a man into the 
 world. So ycu at present are in grief; but I will visit you again, 
 and your hearts shall be joyful, and none shall rob you of your 
 joy. On that day you will put no questions to me. Most assured- 
 ly, I say to you, whatsoever you shah ask the Father ia my name, 
 he will give you. Hitherto ycu have asked nothing in my name; 
 ask and you shall receive, that your joy may be complete. 
 
 25. These things I have spoken to you in -figures: the time ap- 
 proaches when I shall no more discourse, to you in figures, but 
 instruct you plainly concerning the Father. . Then you will ask in 
 my name, and I say not that 1 will entreat the Father for you: for 
 the Father himself loves you, because you love me, and believe 
 that I came from God. From the presence of the Father I came 
 into the world. A?;ain Heave the world, and return to the Father. 
 His disciples rephed, Nov; indeed you speak plainly, and without 
 a figure. Now we are convinced that you know all things, and 
 need not that any should put questions to you. Sy this we believe 
 that you came forth from God. Jesus answered them, Do yoti 
 now believe? Behold the time comes, or rather is come, when 
 you shall disperse, every one to his own, and shall leave me alone; 
 yet I am not alone, because the Father is with me. These things 
 I have spoken to you, that in me you may have peace. In the 
 world you shall have tribulation. But take courage! I have over- 
 come the world. 
 
 XVII. When Jesus had ended this discourse, he said, lifting up 
 his eyes to heaven, Father, the hour is come; glorify thy Sou. 
 17* 
 
L9E 
 
 with BUtl 
 
 v. h< m thou ' 
 
 thee the only tru 
 lorificd tin 
 thou g 
 
 ow n presence v. i 
 world 
 
 Tien whon 
 
 ■ 
 I 
 
 ;-.n thee; ar tu hast 
 
 . 
 
 ••: from d by thee. It is Fox them 
 
 that I pray. 1 pray not for , but for ll 
 
 veil 3ie, bi And all mi we arc I 
 
 tine mine, and 1 am glorified in them • longer 
 
 i world; but these continue in the work!, and I come to 
 Holy Father, preserve them in thy name whicl 
 me, that t!: While I « 
 
 the v drld, I kept them in thy name; those whom thou 
 mc I have p Nu»e of them is lo^t, except the e 
 
 i Scripture foretold. Dut now that I am coi 
 to the .1 . 'hat ilieir joy in mc 
 
 • ord to them, and the 
 m, because the) '.. even as I 
 
 am not of the wor! I: 1 do not pi iy thee to remo* *.:^r:i out of 
 the world, hut to preserve them from evil. Of the \ 
 are not, as I am not of the world te them by the 
 
 thy wt rd is the truth. As thou 
 
 world, 1 have made them my ) the world. And I 
 
 consecrate myself for then;, that cd through 
 
 the truth. 
 
 20. Nor do I pray for these alone, bu* for those aJso who 
 believe on mc through their teat all maj be oni 
 
 ?s thou Father art in me, and 1 am in thee, may be one 
 
 in us, that the world may believe that thou hr:st < id that 
 
 mc the glory which I have civen thena; tiiat they 
 mra K.< me as v e are one; I in them, and thou in ne, thai 
 
 . p H ct d, and that the • that thou 
 
 -, and that thou lovest ('.:>->) a- thou lovi I alher, 
 
 m thou hast give n me 
 
 , thou 
 
 i-u lovedst me b I .rmatir.n of the 
 
 ather, though the wo not thee, 
 
 I know th se know that I have thy commission. And 
 
 m I have communicated, a icate, thy name; 
 
 that I being in th« . share in the love wherewith thou 
 
 loves*. 
 
cfy. XVIII OF JOHN. 
 
 SECTION XL 
 
 The Crucifixion, 
 
 M\ III. WHEN Jesus had spoken these words, he passed with 
 his disciples over the brook Kidron, where was a garden, into 
 which lie entered and his disciples. Now Judas who betrayed 
 him knew the place, because Jesus often resorted thither with 
 his disciples. Then Judas having gotten the cohort,* and officers 
 from the chief priests and the Pharisees, came thither with lan- 
 terns, and torches, and arms. But Jesus, who knew all that was 
 coming upon him, went forth and said to them, Whom do you 
 seek? They answered him, Jesus (he Nazarene. Jesus replied, 
 I am he. Now Judas who betrayed him was with them. He had 
 no sooner said to them, 'I am he,' than they going backwards 
 fell to the ground. He therefore asked them again, Whom do 
 you seek? They s'dd, Jesus the Nazarene, Jesus answered, I 
 have toid you that I am he. If, therefore, you seek me, let these 
 go away. Thus was that which he had spoken verified, 'Of those 
 whom thon gavest me I have lost none.* Then Simon Peter, who 
 had a sword, drew it. and smote the high priest's servant, and 
 cut off his right ear. Now the servant's name wasMalchus. Jesus 
 then said to Peter, Put up the sword into the scabbard. Shall I 
 not drink the cup which the Father has given mo? 
 
 Then the cohort and their commander, and the Jewish officers, 
 apprehended Jesus, and having bound him, brought him first to 
 Annas,f because he was father-in-law to Caiaphas who was high 
 priest that year. Now it was Caiaphas who had said in council to 
 the Jews, Tt is expedient that one man die for the people.' 
 
 15. Meantime Simon Peter and another disciple followed Jesus. 
 That disciple being known to the high priest, entered his court- 
 yard with Jesus. But Peter stood without at the door. Therefore 
 the other disciple who was known to the high priest, went out 
 and spoke to the portress, ai\d hroupht in Peter. Then this maid, 
 the portress, said to Peter, Are not you also one of this man's 
 disciples? lie answered, I am not. Now the servants and the 
 officers stood near a fire which they had made, because it was 
 cold, and warmed themselves. And Peter was standing with them, 
 and warming himself. 
 
 Then the high priest interrogated Jesus concerning his disciples 
 and his doctrine. Jesus answered, I spoke openly to the world; 
 I always taught in the synagogues and in the temple, whhherthe 
 Jews constantly resort. I said nothing in secret. Why do you 
 examine me? Examine them who heard me teach. They know 
 what I said. When he had spoken thus, one of the officers who 
 attended, gave him a blow and said, Do you answer the high 
 priest thus? Jesus replied, If I i ave spoken amiss, show wherein 
 it is amiss; if well, why d(- you smite me? Now Annas had sent 
 him bound to Caiaphas the high priest. 
 
 *A Roman troop of soldiers, containing about Jive hundred* 
 •f Called by Jvsefihus, Ananus. 
 
it, w c/t. XIX 
 
 himself, th< m, Are not you 
 
 also one of !. d it, and said, I am not. 
 
 i priest, a kinsman to him, who 
 had cut oft', i iid, !' I npi ' with him? 
 
 iin, and immediately the cock cr< 
 
 tuse of Caiaphaa to the pr< 
 iiir,:' 'a was now morning; but theJe va entered not tfje prctorium 
 
 it in a condition 
 
 ril.ttc, thei nl out to them and said, Of what 
 
 red, if 1:'- wi r-r not a criminal, 
 
 to yon. Pilate, therefore, said, 
 
 him according' to yr,r.r law. 
 
 The J I, We are not permitted to put any man to death. 
 
 And thus v ken. signifying what death he shotild 
 
 die, was .-.ccomplished. 
 
 33. Then Pilate returned to the prctorium, and having called 
 
 Jesus, said to him, You are the kirg of the Jews? Jesus answered, 
 
 Do you say this of yourself, or did others tell you concc 
 
 Pilate replied, Am I a Jew? Your own nation, yen, the chief 
 
 priests have delivered you to me. What have you done? Jesus 
 
 answered, My kingdom is not of this world. If my kingdom were 
 
 «f this world, my adherents would hive fought to prevent rr.v 
 
 falling into the hands of the Jews, but my kingdom is not hence. 
 
 Pilate thereupon said, You are king then? Jesus answered, You 
 
 say that I am king. For this I was born: and for this I came in'o 
 
 the world, to give testimony to the truth. Whosoever is of the 
 
 truth, hearkens to me. Pilate asked him, What is truth? and so 
 
 raying, went out again to the Jews, and said to Them, Tor my part, 
 
 g culpable in this man. But since it is customary that 
 
 you one at the passover, will you that I release to you 
 
 the king of ihe Jews? Then they ail cried, saying, Not this man, 
 
 "abbas. Now Barabbas was a robber. 
 
 XIX. Then Pilate caused him to be scourged. ildiers 
 
 crowned him with a wreath of thorn which they had platted; and 
 
 hiving thrown a purple mantle about him, said, Hail! king of the 
 
 md gave him blows on the face. Pilate, there/ 
 out agiin and said to them, Lo, I bring him forth to you, that 
 may know that 1 find in him nothing culpable. Jesus then went 
 forth wearing the crown of thorns and the purple mantle: and 
 Pilate s?.id to them, Behold the man: When the chief priests and 
 the officers saw him, they cried, saying, Crucify, crucify him! 
 Pilate said to them, Take him yourselves and crucify him; as 
 for m?, I fud no fault in him. The Jews answered, We have a 
 law, and bv that law he ought to die, because he assumed the title 
 of Son of God. 
 
 When Plate heard this, he was the more afraid, and having 
 returned to the prctorium, said to Jesus, Whence are you? But 
 Jesus gave him no answer. Then Pilate said to him, Will you not 
 speak to me? Do you not know that I have power to crucify you, 
 
 'Procurator's palace, cr hall of audience. 
 
ch. XIX OF JOHN. 201 
 
 and power to release you? Jesus Replied, You could have no 
 power over me, unless it were given you from above; wherefore 
 lie who delivered me to you has the greater sin. Thenceforth 
 Pilate sought to release him: but the Jews exclaimed, If you 
 release this man, you are not Cesar's friend. Whoever calls him- 
 self king, opposes Cesar. 
 
 Pilate, on hearing these words, ordered Jesus to be brought 
 forth, and sat down on the tribunal in a place named' The Pave- 
 ment, in Hebrew Gabbatha.* (Now it was the preparation! of 
 the Paschal Sabbath, about the sixth hour. 4) And he said to the 
 Jews, Behold your king. But they cried out, Away, away with 
 him; crucify him. Pilate said to them, Shall I crucify your king? 
 The chief priests answered, We have no king but Cesar. He 
 delivered him, therefore, to them to be crucified. 
 
 Then they took Jesus and led him away. And he carrying his 
 cross, went out to a place called The Place of Sculls. (1 which is 
 in Hebrew Golgotha, where they crucified him and two others 
 with him, one on each side, and Jesus in the middle. Pilate also 
 wrote a title, and put it upon the cross. The words were, JESUS 
 THE NAZARENE, THE KING OF THE JEWS. And many 
 of the Jews read this title (for the place where Jesus was crucified 
 was nigh the city;) and it was written in Hebrew, Greek, and Latin; 
 thereupon the chief priests said to Pilate, Write not 'The King 
 of the Jews,' but 'Who calls himself King of the Jews,' Pilate 
 answered, What I have written, I have written. 
 
 23. When the soldiers had nailed Jesus to the cross, they took 
 his mantle, and divided it into four parts, one to every soldier; 
 they also took the coat, which was seamless, woven from the top 
 throughout, and said among themselves, Let us not tear it, but 
 determine by lot whose it shall be; thereby verifying the Scripture 
 which says, ii Tlwy shared my mantle among them, and cast lots for 
 my vesture." Thus therefore acted the soldiers, 
 
 Now there stood near the cross of Jesus, his mother, and her 
 sister Mary the wife of Cleopha?, and Mary the Magdalene Then 
 Jesus observing his mother, and the dsciple whom he loved stand- 
 ing by, said to his mother, Woman, behold your son. Then he- 
 said to the disciple, Behold your mother. And from that hour the 
 disciple took her to his own home. 
 
 After this Jesus, knowing that all was now accomplished; that 
 the Scriptfire might be fulfilled, said, I thirst. As there was a 
 vessel there full of vinegar, they filled a spunge with vinegar, and 
 having fastened it to a twig of hyssop, held it to his mouth. When 
 Jesus had received the vinegar, he said, It is finished, and bowing 
 his head, yielded up his spirit. 
 
 The Jews, therefore, lest the bodies should remain on the cross 
 on the Sabbath, § for it whs the preparation^ (and that Sabbath 
 was a great day.) besought Pilate that their legs might be broken, 
 aud the bodies might be removed. Accordingly the soldiers came 
 
 *A raised place. + Friday. \ Twelve o'clock. 
 \\Ful. Calvary, ^Saturday. ^Friday, 
 
I III. I 
 
 and broke the legs of the firM. ami of the other who were crw 
 with him. But when they i ind found ' i>at : 
 
 already dead, they did not break h ; > k pa But ore of the soldiers 
 
 with a spear pierced his side, whence blood and water imnu.' 
 issued. He was an ey< beet! this, and '.is testimony 
 
 deserves creditj nay. he is conscious that he speaks trum, ti;at j ou 
 may believe. For these things happened (hat ihe Scripture might 
 ~>e verified, f his hours shall be N >, the 
 
 Scripture says elsewhere, "They ahull look < ' 
 
 SECTION 
 The Resurrection. 
 
 AFTER this Joseph the A 1 ima'hean, v. ho was a disciple or 
 hut a concealed disciple, foi fear of t'u Jews asked ptrrr.ission < i 
 Pilate to take away the body of J^ses; v Inch Pilate havh 
 he went and took the body of Jesu?. NicodemuR alsr>, who had 
 formerlv repaired to Jesus by night, came and bronght a mixture 
 of myrrh and aloes, weighing about a hundred pout 
 men took the body of Jesus, and wound i: in linen rollers with the 
 spices, which is the Jewish manner of embalming. Ni.w in Jhe 
 place where he. was crucified there was a garden, ard in the garden 
 a new monument wherein no one had ever yet been laid. There 
 they deposited Jesus on account of the Jewish preparation,* the 
 monument being near. 
 
 XX. The first day of the week j Mary the Magdalene went early 
 to the monument, while it was yet dark, and saw that the stone had 
 been removed from the entrance. Then she came running to Simon 
 Peter, and to that other disciple whom Jesus loved, and said to 
 them, They have taken the Mater out of the monument, r. 
 know not where they have laid him. Immediately Peter went out. 
 and the other disciple, to go to the monument. And b'jth ran* 
 together, but the other disciple out-ran Peter, and came first to 
 the monument: and stooping down, he saw the linen rollers lying, 
 but went not in. Then came Smuii Peter, who followed him, and 
 went into the monument, where he observed the rollers lying, and 
 the handkerchief which had been wrapped about his head, not 
 laid beside them, but folded up in a place by itself. Then the other 
 disciple, who came first to the nv nument, entered also; ar.dhesaw 
 and believed [the report.] For as yet they did not understand 
 from the Scriptures that he was to rise from the dead. Then the 
 disciples returned to their companions. 
 
 But Mary stood without near the monument weeping. As she 
 wept, s'ooping down to look into : he monument, c he S3w two 
 messengers in white, sitting; where the body of Jesus h:.d lain, 
 one at the head, the other at the feet. And tl ey said to her, 
 "Woman, why do you weep 5 She answered, Because they have 
 
 
£.'/.'. XXI • 0F JOHN. 2(X:i 
 
 taken away my Master, and I know not where they have laid him. 
 Having 1 said this, she turned about and saw Jesus standing 1 , but knew 
 not that it was Jesus. Jesus "Said to her, Woman, why do you weep? 
 Whom do you seek } She supposing him to be the gardener, an- 
 swered, Sir, if you have conveyed him hence, tell me where you 
 have laid him, and I will take him away. Jesus said to her, Mary. 
 She turning said to him, Rabboni, that is, Doctor. Jesus said to 
 her, Lay not hands on me, for I have not yet ascended to my Father; 
 but go to my brethren, and say to them, 'I ascend to my Father and 
 your Father, my God and your God.' Mary the Magdalene went 
 and informed the disciples that she had seen the Master, and that he 
 had spoken these things to her. 
 
 In tiie evening of that day, the first of the week,* Jesus came 
 where the disciples were convened (the doors having been shut for 
 fear or the Jews,) and stood in the midst, and said to them, Peace 
 be to you. Having said this, he showed them his hands and his side 
 The disciples, therefore, rejoxed when they saw it was their Master 
 Jesus said again to them, Peace be to you. As the Father has sen! 
 me, so send I you. After these words he breathed on them, and 
 said to them, Receive the Holy Spirit. Whose sins soever you remit, 
 are remitted to them; and whose sins soever you retain, are retained 
 
 24. Now Thomas, that is Didymus,f one of the twelve, was no^ 
 with them when Jesus came. The other disciples, therefore, said to 
 him, We have seen the Master. But he answered, Unless I see in 
 his hands the print of the nails, and put my finger to the print of the 
 nails, and my hand to his side, I will not believe. Eight days after, 
 the disciples being again in the house, and Thomas with them, Jesus 
 came, the doors having been shut, and stood in the midst, and said. 
 Peace be to }'ou. Then turning to Thomas, Reach hither your 
 finger, he said, and look at my hands; reach also your hand and feel 
 my side, arid be not incredulous, but believe. And Thomas answered, 
 and- said to him, My Lord and my God. Jesus replied, Because you 
 see me, Thomas, you believe : happy they who, having never seen., 
 .shall nevertheless believe. 
 
 Many other miracles Jesus likewise performed in the presence of 
 his disciples, which are not recorded in this book. But these are 
 recorded that you may believe that Jesus is the Messiah the Son of 
 God, and that believing you may have life through his, name. 
 
 XXI. Afterwards Jesus again appeared to the disciples at the sea 
 of Tiberias, and in tins manner he appeared. Simon Peter and 
 Thomas, that is, Didymus, Nathanael of Cana in Galilee, the sons 
 of Zebedee, and two other disciples of Jesus being together, Simon 
 Peter said, I go a-fishing. They answered, We will go with you. 
 Immediately they went, and got aboard a bark, but that night caught 
 nothing, In the morning Jesus stood on the shore; the disciples,, 
 however, knew not that it was Jesus. Jesus said to them, My children, 
 have you any victuals? They answered, No. Cast the net, cried he,, 
 on the right side of the bark, and you will find. They did so, but 
 were not able to draw it, by reason of the multitude of fishes. The:$ 
 
 * Sunday. f8$e chapter ix 16, 
 
204 THE TESTIMONY OF -JOHN. rtl.XW 
 
 that disciple whom Jesus I to Pete**, li ia the M 
 
 Simon Peter h< aring that it was the Master, girl on his upper gar- 
 ment (which he had laid asid« ; Sad threw himself into the se.i. Hut 
 the Other disciples came in the boat (for they were not farther from 
 land than about two hundred cubits) bragging the net with the 
 
 fishes. Won they came ashore the] sal ■ are burning and fish bud 
 
 thereon and bread. Jesus said to them, Bring of the fishes whidi yon 
 
 have now taken- Simon Peter went back and drew the net to land, 
 
 full of Utrge fishes, a hundred and hfty-thive; and the n- t u as not 
 
 notwithstanding the number. Jesus said to them, Con, 
 
 Meantime none of the disciples ventured to ask him, Who are 
 knowing that it was the .Master. Jesus then drew :u :. . 
 taking bread and fish, distributed among them. This is the third 
 : t JesttS appeared to his disciples after his resurrection. 
 
 1). When tin y had dined, Jesus said to Simon Peter, Simon, son 
 of Jonas, do you love me more than these'* He answered, \, ^ 
 Lord, you know that I love you. Jesus replied, Feed my Iambs, 
 ind time he said, Simon, son of Jonas, do you lovi me? H<; 
 answered, Yes, Lord, you know that I love you. Jesus replied, 
 fend my sheep. A third time he said, Simon, son of Jonas, do 
 you love me ? Peter, grieved at his asking- this question a third tim« , 
 answered, Lord, you know all things; you know that i love you. 
 replied, Feed my sheep. Most assuredly, I say to you, in your 
 youth you girt yourself, and went whither you would; but in vour old 
 ;tge, you shall stretch out your hands, and another will gird you, and 
 carry you whither you would not. This he spoke, signih ing by what 
 death he should glorify God. After these words he said to him, 
 Follow mc. 
 
 And Peter turning about, saw the disciple whom Jesus loved, 
 following, (the same who leaning on his breast at the supper, had 
 asked who it was that would betray him.) Peter seeing him, said to 
 Jesus, And what, Lord, shall become of this man } Jesus answered, 
 Jf I will that he wait my return, what is that to \ on ' Follow you me. 
 Hence arose the rumor among the brethren, that that disciple should 
 •not die; nevertheless Jesus said not that he should not die, but *If I 
 will that he wait my return, what is that to you?' 
 
 It is this disciple who attests these things, and wrote this account; 
 and we know that his testimony deserves credit. There were many 
 ovher things also performed by Jesus, which, were they to be several- 
 ly related, I imagine the world itself could not contain the volumes 
 *'hat would be written:f Amen. 
 
 * Appendix y No. XXXHI. jApp. No. XXXIY. 
 
THE 
 
 'WRITTEN BY LUKE- 
 PUBLISHED IN ROME, A. D. 64, 
 
 LUKE S PREFACE, 
 
 And Recapitulation of trie close of his former Narraike, 
 
 T THE former treatise I composed, O Theophilus, concerning ail 
 things which Jesus began both to do and to teach, even to the day in 
 which he was taken up, after he had hy the Holy Spirit given charge 
 to the apostles, whom he had chosen. To whom also he presented 
 himself alive after his -sufferings, with many evident testimonials; 
 being seen by them for forty days, and speaking of the things con- 
 cerning the kingdom cf God. And having assembled them together, 
 lie charged them not to depart from Jerusalem, but to wait for the 
 promise of the Father, which, (said he,) you have heard from me, 
 For John indeed immersed in water, but you shall be immersed in the 
 Holy Spirit within these few days. They therefore being come to- 
 gether, asked him, saving, Lord, will you, at this time, restore the 
 kingdom to Israel? But he said to them, It is not for you to know 
 those times or seasons which the Father has reserved in his own 
 power. But you shall receive power of the Holy Spirit coming 
 upon you, and shall be my witnesses in Jerusalem, and in all Judea„ 
 and in Samaria, and even to the remotest parts of the earth. And 
 having said these things.; while they beheld, he was lifted up, and a 
 cloud received him out of their sight. And while they were sted- 
 fastly looking up to heaven, as he ascended, behold two men in 
 white raiment stood near them, who also said, Men of Galilee, why 
 do you stand gazing up to heaven ) This Jesus, who is taken up 
 from you into heaven, shall so come in the same manner as you have 
 beheld him going into heaven. Then they returned to Jerusalem 
 from the Mount called Olivet, which is a Sabbath day's journey* 
 from Jerusalem. 
 
 Now when they were entered [into the city,] they went up into 
 an upper reom, where abode both Peter, and ' James, and. John, and 
 Andrew, Philip and Thomas, Bartholomew and Matthew, James 
 [the son] of Alpheus, and Simon the Zealot, and Judas [the brother] 
 ■of James. These all unanimously persevered in prayer and supply 
 cation, with the women, and Mary the mother ef Jesus, and with 
 jus brethren. 
 
 * About two miles, 
 
 18 
 
*h> , - Clt. II 
 
 T/u Jlpp f Judat. 
 
 \\i) '.ii up in th i.iili of the disciples, 
 
 , (now the n nub r of ] t a h v.dw d 
 
 ■ 
 
 ' I | >;i\id, 
 
 Id with the n v. ard of 
 p in the n 
 know n to nil the 
 : .' that field is calh d in their 
 
 I i M of Blocd. For it is written in the 
 
 let ho man 
 
 . there- 
 
 d w ith us during all the tir.it 
 
 • g in and coming out among us, 
 
 in which he 
 
 p from i -. one of'these should be mad* a witness with 
 
 ction. And tiny set up two rnei called 
 
 has, who was lurnamed Justus, am And they pray- 
 
 • " u; Lord, who knowost the hearts of all, show which 
 
 > ihoa Imst chosen, tlvtt he may take part of this mi 
 
 .. , 1 a] Judas is fallen by [his] transgri 
 
 ■ to ' ivc out their lots, 
 
 inhered with the eleven 
 
 1 JON II. 
 The Descent of the Holy Spirit and Commencement of the 
 a of Messiah. 
 
 if. WD \'l: n the day of Pcntecostf was completely arrived. 
 Ihey ^ b unanimous in the same place: and on a 
 
 as of a rushing violent wind; 
 
 all the house where they were sitting- And there ap> 
 
 i i to them separated t - of fire; and it rested upon 
 
 . ich of them. And the) were;.]] filled with the Holy Spirit, and 
 
 ; :-k with other tongues, us the S] hit gave them a power 
 
 mselves. Now there were sojourning in Jen 
 
 - from every nation under heaven: and when this 
 
 abroad, the multitude gathered together, and were 
 
 : for every on< he; rd them speaking in his own dialect. 
 
 nishc-d, and wondered, s. ; ring one to another, 
 
 '. speak Galileans' And how do we every 
 
 -I. \n. XXXV. 
 
 , 7 ■'■! ■/' //if- Passover, and first day of Ike week 
 
 
th. 11 A^TS OF APOSTLES. 207 
 
 one hear in his own native language, Parthians^ and Medee, and 
 Elamites, and those that inhabit Mesopotamia, and Judea* and Cap- 
 padocia, Pontus and Asia, Phrygia and Pamphylia, SJgypt, and tlw 
 parts of Africa which are about Cyrene, Roman strangers also both 
 Jews and proselytes, those of Crete, and Arabia;.;; we 
 speaking" in our own tongues the wonderful works of God! And 
 they were all in amazement and perplexity, and said pne to another, 
 What can this mean ? But others mocking 1 , said, Surely these men 
 are filled with sweet wine. • * 
 
 14. Rut Peter standing- up with the eleven, raised his voice, and 
 said to them, O men of Judea, and all you that inhabit Jerusalem! 
 let this be known to you, and listen to my words; for these men are 
 not drunk, as you suppose; since it is but the third hour of the 
 but this is that which was spoken of by the Prophet Joel, "And it 
 "shall come to pass in the last days, soys God, I will pour out of -my 
 ii 'Spirit upon all flesh; and your sons and your daughters shall pro- 
 "pkesy; and your young men shall see visions, and your old men thai!, 
 "dream dreams. Yes, in (hose days L will pour out of my Spirit upon 
 "my servants, and up en my handmaids; ana: they shall prophesy.- and. 
 "I will give prodigies in heaven above, and signs upon the earth beneath, 
 ~ :, jkod, and fire, and a cloud' of smoke,- the sun shall be turned into 
 "darkness, and Hie mem info blood, before that great and illustrious 
 • ( day of the Lord come. And it shall come to pass, that whosoever shall 
 * 'invoice the name of the Lord shall be saved." Men of Israel, hear 
 these words: Jesus the Nazarene, a man recommended to you by 
 God by powerful operations, and wonders, and signs, which God 
 wrought by him in the midst of you, as you yourselves also know; 
 him you have seized, being given up by the declared counsel and 
 predetermination of God, and by the hands of sinners have fastened 
 [to the cross] and slain : whom God has raised up, having- loosed the 
 pains of death, as it was impossible that he should be held under it. 
 For David says concerning him, "I hove regarded the Lord as always 
 tc before me,- because he is at my right hand, that 1 might not be moved; 
 "for this reason my heart is glad, and my tongue exults; moreover to9 
 "my flesh shall rest in hope that thou wilt not leave my soul in the unseen 
 "worlds neither wilt thou permit thy Holy One to see corruption, 
 "Thou hast made me to know the ways of life; thou wilt make me 
 4i fullofjoy with thy countenance." Brethren, permit me to speak 
 freely to you concerning the patriarch David; that he is both dead 
 and buried, and his sepulchre is among us to this day: therefore 
 being a prophet, and knowing that God had sworn to him with an 
 oath, that of the fruit of his loins he would, according to the flesh, 
 raise up the Messiah to sit on his throne ; he foreseeing this, spoke of 
 the resurrection of the Messiah, that his soul should not be left in 
 the unseen world, nor his flesh see corruption. This Jesus God has 
 raised up, of which all we are witnesses: being exalted therefore to 
 the right hand of God, and having received the promise of the Holy 
 Spirit from the Father, he has shed forth this, which you now see and 
 hear. For David is not ascended into heaven, but he says, "The 
 
 *Nine o'clock in the morning. ^Hades-s 
 
■ ,K*. Ill 
 
 in til I make thy 
 'enemies thy fuotntouL" Let 1 ;'ll the h< 
 
 turedi) know, thai God ha ou crucified; 
 
 Lord and M 
 
 Nov, when they heard [these things,] thej were pierced to Hie 
 Peter, anathi rest of the apostles, Brethren, what 
 .• and be each of yon 
 rsed in the name of Jesu Christ, in order to the forgive] 
 (your] sifca, the gift of the Holy Spirit. Foi 
 
 and to sour i ..'i that ar*.- ai 
 
 rd ( (,:• God shall caD \r.l with many other 
 fa stbnonyj and ( short* d, saying, ed from this 
 
 •:i. They therefore, who received his word with 
 readin mem d: and there were added to [the disciples] that 
 
 \ ery day about Uiree thousand SOI I 
 
 And they continued stedfast in the apostles' doctrine, and fellow - 
 nii), and in breaking of bread, and in | Vnd fear fell upon 
 
 « very soul; and many miracles and signs were wrought by the apos- 
 tles. And all that believed were in tn« same place; and they I 
 thingB in common: and they sold their possessions and effect' 
 divided them to all, as i . And they continued 
 
 unanimously in the temple every day; and breaking 
 house to house, they partook of their refreshment with joy ant. 
 •it\ of heart; praising- God, and having favor among all the 
 : Lord added daily to the congregatioz 
 3 
 
 nox in. 
 Tat Cure, of a Man lame from his Birth. 
 
 l J f . iut thai time Peter and John \v< nt up to the te 
 
 ir.th hour. j And a c 
 had been lame from his mother's womb, was earned, whom they 
 daily laid at the gate of the temple, which is called Beautiful, 
 alms of those tint entered into the temple; who seeing Peter and 
 Jwlm about to go into the temple, begged to receive an alms. Ikr 
 Peter, with John, looking s'edJ'astly upon him, said, Look upon us 
 And he fixed Ins eyes upon them, expecting to receive something 
 from them. But Peter said, Silver and gold I have none; but what 
 ! have, I give you: In the name of Jesus Christ the Nazaren 
 up and walk. And taking him by the right hand, he raised him up, 
 and immediately his feet and ancle bom 
 
 leaping up, he stood, an6? walked about, and entered with them into 
 the temple, waling, and leaping, and praising God. And all the 
 people saw him walking, and praising Godj and they knew bim 
 this was he who had sat at the Beautiful gate of the temple for alms; 
 and they were rilled with astonishment and ecstacy at that which had 
 befallen him. 
 
 Jppcndi.r. No XXXVII. f Three o'clock in the ofterntmu 
 
(:ll. IV ACTS OF APOSTLES. 209 
 
 And while the lame man, who was healed, kept his hold of Peter 
 and John, all the people ran together to them in amazement to the 
 portico called Solomon's. And Peter seeing 1 this, answered the 
 people, Men of Israel, why do you wonder at this ? or why fix your 
 eves on us, as if by our own power, or piety, we had made this man 
 to \valk ? The God of Abraham, and of Isaac, and of Jacob, the 
 (iod of our fathers has gl©rified his Son Jesus, whom you delivered 
 up, and renounced him in the presence of Pilate, when he was dc. 
 termined to release him; but you renounced the Holy and Righteous 
 One, and desired a murderer might be granted to you, and killed the 
 Prince of Life, whom God has raised from the dead, of which we 
 are witnesses; and [now] by faith in his name, he has strengthened 
 this man, whom you see, and know: yes, his name, and the feith 
 which is in him, has given him this perfect soundness before you all. 
 And now, brethren, I know that through ignorance you did it, as did 
 also your rulers; but God has fulfilled those thing-s, which he foretold 
 by the mouth of all his prophets, that the Messiah should suffer. 
 Reform, therefore, and turn [to God,] that so ycuf sins may be blotted 
 out; that seasons of refreshment may come from the presence of the 
 Lord, and that he may send to you Jesus Christ, who was beforehand 
 proclaimed: whom indeed heaven must receive till the times of the 
 accomplishment* of ail things, which God has spoken of by the 
 mouth of all his holy prophets from the beginning of time. For 
 Moses said to the fathers, "Surely a prc.ph.et wall the Lord your God 
 "raise up to you of 'your brethren, like me -, himsjiallyou hear, in allthings 
 "whatsoever he slfazU say to you: and it shall come to pass, that every 
 "soul, who will not hearken to that prophet, shall he cut off from among 
 Ci the people." Yes, and all the prophets from Samuel, and those that 
 follow after, as many as spoke have also foretold these days. You 
 are the children of the prophets, and of the institi tion which God. 
 instituted with our fathers, saying to Abraham, ii J y nd in your seed 
 shall all the families of the earth be blessed.*' To you first, God. 
 having raised up his Sen J-ssus, has sent him to bless you; everv one 
 of you turning from your iniquities. 
 
 IV. And while they were speaking to the people, the priests came 
 upon them, and the captain of the temple -guard, and the Sadchicees* 
 being grieved that they taught the people, and preached the resur- 
 rection from the dead in [the person of] Jesus. And they laid hands 
 on them, and committed them into custody to the next day- for it 
 was now evening. But many of those who had heard the word, 
 Relieved; and the number of the men became about five thWsand. 
 And the next 'day their rulers, and elders, and scribes gathered to- 
 gether at Jerusalem: and Annas the high priest, and Caiaphas, and 
 John, and Alexander, and as many as were of the high priest's 
 kindred. And having set then in the midst, they inquired, By what 
 power, or in what name have you done this? Then Peter, fall of 
 the Holy Spirit, said to them, O rulers of the people, and elders of 
 Israel, if we are this day examined about the benefit conferred upon 
 the impotent man, by what means he is heeled; be it known to yo* 
 
 ■' Appendix, No, XXXVIII 
 
AP0ST1 ch. IV 
 
 ;■;.'.-:< d Roil 
 
 j . >, bj ii i m tiiis man -land, b< I 
 
 'it by } on build 
 
 Of the CO] Ii r: ::' 
 
 my other n 
 
 'stood that tl of !if 
 
 they were astonished: and n 
 And seeing 
 
 ; them to withdraw out 
 What 
 
 e ' < n? I :■ '!■ 
 i!i' ;. , is ins inhabitants of Jerusalem; and 
 
 that it may not any farther spread 
 . let us sevi i em, that they speak no 
 
 name. Vnd liavlng called them, they charged 
 • at an} m li in tiic name of 
 
 I John answering them, said, Whether 
 the sight of God, to obey you rather than (iod, judge 
 not but speak tlie things which wc have seen and 
 beard. And having threatened them again, they dismissed their.. 
 rinding nothing for which they might punish them, on account of the 
 people: because they all glorified God fer that which was den 
 the man on w hem this miracle of healing was w rought, was more than 
 forty years old. 
 
 Vik! being dismissed, they :ame to tjjeir own compam 
 delated all thai the chief priests and elders had said to them. And 
 when they heard it, they lifted up their voice with one accoi 
 God, and" said, Lord, thou art the G< 1st make h 
 
 u and all things thai are in them: win. 
 ■- ly by the mouth of thy servant David, " I Vhy dr.! the heathen rags, 
 '■'and ike people ivwgine vain things? The kings of the em th n * 
 **selves t * and the rulers combined together against the Lord, and 
 Inst his anointed." For of a troth, agajftst thy hJ-\ 5 
 . whom thou hast anoi Herod, and Pontius Pilate, 
 
 With the heathen, and the people of Israel, have corfibincd to do 
 thy hand and thy counsel had determinate ly marked out before- 
 hand to be done. And now, O Lord, regard the r threatening! 
 
 • -: thy word* with all freedom; Whilst thou 
 
 ng out thy hand for healing, and signs and wonder-; ate 
 . the name of thy hcly Son Jesus. And while they 
 
 placg in which they w< re asa n bl< d was shaken; and 
 : i filled with the Ilel}' Spirit, and tliey spoke the word of 
 p. 
 Now tte ' soul of the multitude of believers was 
 
 of them] call any of his possessions his own; but all 
 cfciumon amongst them. And with great power di 
 
 . 
 
ch.V ACTS OP APOSTLES. 211 
 
 apostles give forth their testimony of the resurrection of the Lord 
 Jesus; a-. : J a great gracefulness was upon them all. Neither was 
 there any one indigent person among them; for as many as were 
 proprietors of lands or houses, sold them, and brought the price of 
 the things they sold, and laid it down at the feet of the apostles; aad^ 
 distribution was made to every one according as any had need. 
 
 SECTION IV, 
 The Death of Ananias and Sapphira his Wife. 
 
 AND Joses, who by the apostles was sumamed Barnabas, (which 
 being interpreted, signifies, a Son of Consolation,) a Levite, and 
 by birth a Cyprian, having an estate, sold it, and brought the money 
 and laid it down at the feet of the apostles. But a certain man*, 
 named Ananias, with Sapphira his wife, sold an estate, and secreted 
 part of the price, his wife also being privy to it; and bringing a 
 certain part, he laid it down at the feet of the apostles. But Peter 
 said, O Ananias, why has Satan filled your heart, that you should 
 attempt to impose on the liciy Spirit, and to secrete a part of the 
 price of the land ? "While it remained, did it not continue yours? and 
 when it was sold, was it not in your own power? Why have you ad- 
 mitted this thing into your heart"' You have not lied to men, but to 
 God. And Ananias hearing these words, fell down and expired: and 
 great fear came on all that heard these things. Then the young men 
 arose, and bound him up,, and carrying him out, they buried him. 
 And after the interval of about three hours, his wife also, not know- 
 ing \\ hat was done, came in. And Peter said to her, Tell me whether 
 toil sold the land for so much. And she said, Yes, for so much. 
 Then Peter said to her, How is it that you have conspired together 
 to tempt the Spirit of the Lord? Behold the feet of these who have 
 been burying your husband are at the door, and they shall cany you 
 out. And immediately she fell down at his feet and expired: and the 
 young men coming in, found her dead, and carried her out, and buried 
 her by her husband. And great fear came on all the assembly, and 
 on all that heard these things, 
 
 V. — 12. And many signs and wonders were done among the 
 people by the hands of the apostles, (and they were all unanimously 
 in Solomon's portico, and not one of the rest presumed to join himself 
 ■to them; but the people magnified them: and multitudes both of men 
 and women believing, were the more [willingly] added to the Lord:) 
 insomuch that along the streets they brought out the sick, and laid 
 them on beds, and couches, that at least the shadow of Peter, coming" 
 by, might overshadow some of them. And multitudes also out of the 
 cities round about, came together to Jerusalem, bringing the sick, 
 and those that were troubled with unclean spirits, who were all 
 healed. 
 
 But the high priest arising, and all they that were with him, which 
 was the sect of the Sadducees, were filled with zeal, and laid their 
 hands on the apostles, and put them into the common prison. But a 
 messenger of the Lord by night opened the doors of the prison, and 
 bringing them out, said, Go, and presenting yourselves in the temple. 
 
 
212 I - OF Al •■ I I | 
 
 \i,«l b< wing Uii 
 Bui in 
 ■ . ;. call< .1 tog< th< r Ihc 
 Ik ( hildren < i' I ,i:,i I, ami si nt 
 B t v. In n th ■ officers cam< . 
 
 • ;• tin ri Fore, the] 
 the prison shut w ith all aafetj . 
 
 »'d them, vc found no < Now when the high priest, and 
 
 ••:<♦. in <-f th : the chief priests heard these 
 
 hi i)\ what this could be. Bi 
 
 f told tl , . .' hold the nun, whom you put in 
 
 . and t< aching the people. Th< n 
 
 a i nl « ith the offici is, and brought 
 
 tin y feared the people, lest they should 
 
 and when the) had brought theni, they set them before 
 
 And the high priest asked them, saving, Did we riot 
 
 hat you should not teach in this name? and, 
 
 ■ filled Jerusalem ir doctrine, and would 
 
 an's blood upon us. But Peter and [tirerestof] tin 
 
 ■ !. and said, It is necessary to obe} God rather than 
 
 The God of our fathi . whom you 
 
 g him on a t e: him has Cod exalted at his right hand u to be] 
 
 a Prkice and Saviour, togivi reformation to Israel, and remission oi 
 
 And wc arc his witm- tilings, and the Holy Spirit 
 
 :, Cod I. as given to them who submit to his government. 
 
 when they heard this thej grinded their teeth at then], 
 
 Ited ho v. they might put them all to death. But a ceitain 
 
 i in the Sanhedrim, whose name was Gamaliel, a doctor of th< 
 
 at esteem among all the people, rose up, and corom: 
 
 1 lie apostles to be taken out for a little while: and he said to them, 
 
 M< n ofIsra< I, take heed to yourselves what you are about to do to 
 
 Some time ago Thcudas arose, prct( ndmg himself to be 
 
 extraordinary person; to whom a number of men, about (bur 
 
 d, adhered: who was slam; and all who hearkened to him 
 
 (uttered, and came to nothing. After him Judas the Galilean 
 
 in the days of the enrolment, and drew a multitude of people 
 
 after him, and he was destroyed; anel all who haul hearkened to him 
 
 dispersed. And with regard to the present affair?, 1 say to you, 
 
 refrain from these men, and let them alone: for if this counsel, or this 
 
 be of men, it will moulder away: b it if it be of God, you cannot 
 
 dissolve it. [And take heed] lest you be found even fighters againsl 
 
 Cod. And they yielded to him; and having called in the apostles, 
 
 1 them, the} - charged them not to speak in the name of 
 
 Jesus, and dismissed them. And they departed from the presence 
 
 of the Sanhedrim, rejoicing that they were counted worthy to be 
 
 exposed to infamy for the sake of his name. And every day they 
 
 ccas' d not in th< temple, and from house to house, to teach and to ele- 
 
 elare the good news, that Jesus is the Messiah. 
 
 * The supreme council of th^ Jews, consisting of 70 elders or senators 
 
dl. VII ACTS OF APOSTLES. 21S 
 
 SECTION V. 
 
 The appointment of Seveji Persons to attend to the Poor of the Con- 
 gregation in Jerusalem, and the Martyrdom of Stephen. 
 
 VI. NOW in these days, the number of the disciples being' 
 multiplied, there arose a murmuring- of the Hellenists* against 
 the Hebrews, because their widows were neglected in the daily 
 ministration. And the twelve having called the multitude of the 
 disciples together, said, It is by no means agreeable, that we 
 should leave the word of God to attend tables; therefore, breth- 
 ren, look out from among yourselves seven men of an attested 
 character, full of the Holy Spirit and of wisdom, whom we may 
 set over this affair; and we will constantly attend to prayer, and 
 to the ministry of the word. And the speech was pleasing to all 
 the multitude, and they elected Stephen, a man full of faith and 
 of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and 
 Timon, and Parmenas, and Nicholas a proselyte of Antioch; whom 
 they presented before the apostles; and they having prayed., laid 
 'their] hands on them. And the word of God grew; |and the 
 number of disciples in Jerusalem was greatly multiplied; and a 
 great multitude of priests became obedient to the faitb. 
 
 8. And Stephen being full of grace and of power, wrought 
 many miracles, and great signs among the people. But there 
 arose some of the synagogue, which is called that of the Liber= 
 tines, and some of the Cyrenians and Alexandrians, and of them 
 of Cilicia and Asia, disputing with Stephen. And they were not 
 able to stand against the wisdom and spirit with which he spoke, 
 Then they suborned men to say, 'We heard him speak reproach- 
 ful wordsf against Moses, and against God.' And they stirred up 
 the people and the elders and the Scribes, and setting upon him ? 
 they dragged him away with them, and brought him to the Sanhe- 
 drim. And they set up false witnesses, who said, 'This man is 
 incessantly speaking reproachful words against this holy place 3 
 and the law: for we have heard him say, that this Jesus of Naza- 
 reth shall destroy this place, and shall change its customs, which 
 Moses delivered to us.' And all that sat in the Sanhedrim, fixing 
 their eyes upon him, saw his countenance like the countenance 
 of a heavenly messenger. 
 
 VII. Then the high priest said, Are these things indeed thus? 
 And he said, Brethren and fathers, hearken: the God of glory 
 appeared to our father Abraham while he was in Mesopotamia, 
 before he dwelt in Charran, and said to him, "Depart from your 
 country and from your kindred, and come into aland -which I will 
 show you." Then departing from the land of the Chaldeans, he 
 dwelt in Charran: and from thence, after his father died, he caused 
 him to remove his habitation into this land, in which you now 
 dwell. And he gave him no inheritance in it, not so much as the, 
 dimensions cf his foot: nevertheless he promised to give it for Sr 
 
 •i, e. Jews who used the Greek language, jdpp. 3 r c XXX1TL 
 
814 9 OF AIM).-, l : ch. 
 
 possession to him, even to ifter him, when 
 
 bad no child, ind God spoke [to him] thus,— that Km 
 
 should "sojourn in a foreign (unit, and they e and ufnut 
 
 "them four hundred y i art. And the nation '.all i<. 
 
 "■•'i-'h'm'" said God, "/ witt judge t and after- 
 
 "come out, c in thi* place." And be pave him the inafl| 
 
 i of circumcision; and • I Isaac, andcircun.cised him 
 
 on the eighth day: and Isaac begot Jacob) and Jacob begot the 
 
 » patj rchs. And the patriarchs, moved with envy, sold 
 Joseph into Egypt: nevertheless God wen with him, and delii 
 him out <ii all hts afflictions, and gave him gracefulness and 
 wisdom io4he sight of Pharaoh kin^ or' Egypt; and he constituted 
 him ruler over I ig) p t ai d all ids house. And a famine came 
 all the land of Egypt snd Canaan, and great sfflictionj ar... 
 find sustenance. But Jacob hearing that 
 orn in B?yptf sent our fathers first; and tie second time 
 Fo ph was in . i known to his brethren; and the family of Joseph 
 
 liscovered to Pharaoh. And Joseph sent, and invited bis 
 father Jacob, and all his kindred to him, amounting to seventy-five 
 souls. 
 
 15. So Jacob went down into Egypt, and died, he and out 
 fathers: and they were carried over to Sychem, and were laid in 
 the Bepulchre, which Abraham purchased for a sum of money of 
 the sons of Emmor [the father] of Sychem. And as the time of the 
 promise drew near, which God had sworn to Abraham, the people 
 grew, and multiplied in Egypt; till another king arose, who knew 
 not Joseph. He forming crafty designs against cur kindred, treated 
 our fathers injuriously, by causing their infants to be exposed, that 
 their race mi.nht perish. In which time Moses was born, and was 
 exceeding beautiful; and he was bred up for three mor.ths in hit 
 father's house: and being exposed, the daughter of Pharaoh took 
 him up, and nourished him for her own son: and Moses was 
 educated in all the wisdom of the Egyptians; and he was mighty 
 in discourses, and in actions. But when he was arrived at the full 
 age of forty years, it came into his heart to visit his brethren, the 
 children of Israel. And beholding [one of them] injured, he de- 
 fended him; and smiting the Egyptian, he avenged him that Was 
 oppressed. And he supposed that his brethren would have under- 
 stood that God would give them salvation* by his hand: but thev 
 did not understand. And the next day he showed himself to 
 them, as they were quarrelling, and would have persuaded them 
 to peace, saying, Men, you are brethren, why do you injure one 
 another? But he that injured his neighbor, thrust him away, say- 
 ing, Who has made you a ruler and a judge over us? Will you kul 
 me, as you did yesterday slay the Egyptian? Then Moses fled at 
 this saying, and became a sojourner in the land of Midian; where 
 he begot two sons. And when forty years were fulfilled, the 
 messenger of the Lord appeared to him in a flame of fire in a 
 bush, in the wilderness of Mount Sinai. And Moses seeing it, 
 
 'Bflivercnce. 
 
 * 
 
C.h. \U ACTS OK APOSTLES. 215 
 
 admired the vision: and as he drew near to behold it, the voice of 
 the Lord crime to him, saying", "lam the God of your fathers, the 
 "God of Abraham, and the God of Isaac, and the God of Jacob" 
 And Moses trembled, and did not il..re to behold it. And the Lord 
 said to him. "Loose your shoes from your feet; for the place inivhich 
 "you stand is holy ground. I have surely seen the evil treatment of 
 "my people, -which are in Egypt, and I hxve heard their groaning, and 
 "J am come down to deliver them: and no-w come, Iivill send you into 
 'tJZgsypt" This Moses whom they renounced, saying", 'Who has 
 constituted .you a ruler and a judge? this very person did God by 
 the hand of the messenger, who appeared to him in the bush, send 
 [to be] a ruler and a redeemer. He led ihem forth, doing wonders 
 and signs in the land of Egypt, and in the Red Sea, and in the 
 wilderness for forty years. 
 
 37. This is that Moses who said to the childien of Israel, U A 
 "prophet shall the Lord your God raise up to you from amongst your' 
 "brethren, like me,- him shall you hear." This is lie who was in the 
 assembly in the wilderness, with the messenger that spoke to him 
 on Mount Sinai, and with our fathers, who received the lively 
 cracles, to give to us. To whom our fathers would not be obedient, 
 but thrust him from them, and returned back again to Egypt in 
 their hearts, saying to Aaron, Make us gods, who may march be- 
 fore us; for [as for] this Moses, who brought us up out of the land 
 of Egypt, we know not what is become of him. And they made a 
 calfin'those days, and brought a sacrifice to the idol, and rejoiced 
 in the works of their own hands. So God turned, and gave them 
 up to worship the host of heaven; as it is written in the book of the 
 Prophets, "0 house of Israel, did you offer victims and sacrifices to 
 "me for forty years in the -wilderness? And you have since taken up 
 "the tabernacle of Moloch, and the s'ar of your god Remphan, [even} 
 ( the fgures -which you have made to -worship them: and therefore I 
 '-'■will carry you away beyond Babylon." The tabernacle of witness 
 was with our fathers in the wilderness, as he had appointed, who 
 spoke to Moses to make it according to the model which he had 
 seen: which also our fathers receiving, brought in with Joshua into 
 the possession of the heathen, whom God drove out from before 
 the face of our fathers, until the days of David, who found favor 
 before God, and made it his petition to find a dwelling for the God 
 of Jacob. But Solomon built him a house. Yet the Most High 
 dwells not in temples made with hands: as says the prophet, 
 "Heaven is my throne, and the earth is my footstool: -what house -will 
 "you build for me, says the Lord? or what is the place of yry rest$ 
 * Has not my hand made all these things?" 
 
 Oh stiff-necked, and uncircumcised in heart and ears, youalways. 
 resist the Holy Spirit: as your fathers did, so do you. Which of 
 the prophets did not your fathers persecute? yes, they slew those 
 who spoke before of the coming of that Righteous One; of whom 
 you now have become the betrayers and murderers. W T ho have 
 received the law through ranks of messengers* and have not kepfr; 
 
 *Qr, amidst orders of messenger^ 
 
216 ACTS OF AP08TLES ck, Viri 
 
 it. And bearing these things, they were cut to the heart, and they 
 gnashed their teeth upon him. But lit', being- full of the Holy 
 Spirit, looking up stedfastly towards heaven, saw the glory of God, 
 and Jesus standing at the right hand of God. And he said, Behold, 
 I see the heavens opened, and the Son of Man standing at the right. 
 hand of God. But crying out with a loud voice, they stopped 
 their cars, and rushed upon him with one accord. And casting- 
 him out of the city, they stoned him: and the witnesses laid down 
 their garments at the feet of a young man, whose name was Saul. 
 And they stoned Stephen invoking and saying, Lord Jesus receive 
 my spirit. And bending his knees, he cried out with a loud voice, 
 () Lord, charg.' not this sin to their account. And when he h3d 
 said this, he fell asleep. And Saul was well pleased with his 
 daughter. 
 
 VIII. And in that very day there was a great persecution against 
 the congregation in Jerusalem; and they were all dispersed through 
 the regions of Judea, and Samaria, except the apostles. And de- 
 vout men carried Stephen forth [to his burial,] and made great 
 lamentation for him. But Saul made havoc of the congregation., 
 entering into houses, and dragging men and women, whom he- 
 committed to prison. Nevertheless, they who were dispersed 
 xent about declaring the glad tidings of the word. 
 
 SECTION VI. 
 
 The Conversion of the Samaritans^ and the Introduction 
 of the Gospel into Ethiopia. 
 
 5. THEN came Philip to the city of Samaria, and announced 
 the Messiah to them. And the people unanimously attended to 
 "he things that were spoken by Philip, as they heard them, and 
 ww the miracles which he performed. For unclean spirits, which 
 had possessed many, crying with a loud voice, came out of them: 
 rind many, who were paralytic and lame, uere healed. And there 
 was great jov in that city. But there was a certain man, named 
 Simon, who had before in the same ciu u^cd migic, and astonish- 
 ed the notion of Samaria; pretending himself to be some extraor- 
 dinary person: to phsm they all paid regard, from the least to the 
 greatest, saying, -'his man is the great power of God. And they 
 paid regard to mm, because he had for a long time astonished 
 them with his er hantments. But when they gave credit to 
 Philip, decl<*rrr , glad tidings concerning the kingdom of God 
 and the na ne or J tua Christ, they were immersed, botn men and 
 women. And 33 non himself also believed; and being immerse^ 
 he kept near rn V lihp, beholding with amazement the great and 
 powertul miracles which were wrought. 
 
 Nnv when the apostles, who were at Jerusalem, heurd that 
 
 Samaria ha< the word of God, they sent to them Peter 
 
 and John; who gn"^ down, prayed for them, that they m'^lit 
 
 ; the Holy Spirit* (*or he was not yet fallen on any of them; 
 
 onlytbej were immersed io'.o the name of the Lord Jesus.) Then 
 
 ■ey hid their hands on them, and they received the Holy Spirit 
 
ck. VIII ACTS OP APOSTLES. Zl? 
 
 Now when Simon saw that the Holy Spirit was given by the 
 imposition of the apostles' hands, he offered them money, sayings 
 Give me also this power, that on whomsoever 1 lay hands, he may- 
 receive the Holy Spirit. But Peter said to him, Let your money 
 go with you to destruction, since you hare thought that the free 
 gift' of God might be purchased with money. You have no part 
 nor lot in this matter; for your heart is not upright in the sight of 
 God. Reform* therefore from this your wickedness; and beg of 
 God, if perhaps the thought of your heart may be forgiven you: 
 for I perceive that you are in the gall of bitterness, and bond of 
 iniquity. And Simon answered, and said, Make your supplica- 
 tions to the Lord on my behalf, that none of these things, which 
 you have spoken, may come upon me. 
 
 When therefore they had borne their testimony, and had spoken 
 the word of the Lord, they turned back for Jerusalem; and de- 
 clared the glad tidings in many villages of the Samaritans. 
 
 26. And a messenger of the Lord spoke to Philip, saying, 
 Arise, and go towards the south by the way that goes down from 
 Jerusalem, to Gaza, which is desert. And he arose, and took 
 his journey: and behold a certain Ethiopian eunuch, a grandee of 
 Candace, the queen of the Ethiopians, that was over all her 
 treasure, who had come to worship at Jerusalem, was returning, 
 and sat in his chariot reading the Prophet Isaiah. And the Spirit 
 said to Philip, Approach, and join yourself to this chariot. And 
 Philip running up, heard him read in the Prophet Isaiah, and said, 
 Do you understand those things which you are reading? And hti 
 said, How can I, unless some one should guide me? And he re- 
 quested Philip, that he would come up, and sit with him. Now 
 the period of scripture, which he was reading, was this; "He -was 
 • : brought to the slaughter, as a sheep; and as a lamb before its 
 "shearers is dumb, so he opened not his mouth. In his humiliation his 
 "condemnation -was extorted; and -who shall declare the [wickedness 
 {{ of] his generation? for his life is cut off from the earth." And 
 the eunuch answering Philip, said, I beseech you, of whom does 
 the Prophet say this?— of himself, or some other person? Then 
 Philip opened his mouth, and beginning from this scripture, to'd 
 him the glad tidings. And, as they went along the way, they came 
 to a certain water, and the eunuch said, Behold [here is] water; 
 what should hinder my being immersed? And Philip said, If yov 
 believe -with all your heart, it may lawfully be done. And he answer- 
 ing, said, I believe that Jesus Christ is the Sou of God. And he 
 ordered the chariot to stop, and they both went down into the 
 water, Ooth Philip and the eunuch; and he immersed him. And 
 when they were come up out of the water, the Spirit of the Lord 
 snatched away Philip, and the eunuch saw him no more: for he 
 went on his way rejoicing. But Philip was found at Azotusr-f and 
 going on from thence, he proclaimed the glad tidings ii 
 citie.9, till he came to Cesarea. 
 
 * Appendix, No. XL, \Or Ashdod, 30 miles from Gaza* 
 
 19 
 
aiS ict4 of apos'j i ch. ix 
 
 noN vii. 
 
 C'oJU'frsion of Saul of Tarsus. 
 
 IX. BUT Saul still breathing out threatcnings and slaughter 
 t t!ie disciplts of the Lord, came to the high priest, and 
 ned for letters from liim to the synagogues at Dams 
 i he found any of lhat • iy, whether they were men or 
 women, he might brinr* tliem bound to Jerusalem. And as he 
 ding on his and was come near to Damascus 
 
 on a m heaven shone around him, and lie fell to 
 
 Kind, and heard a voice saying to him; Saul, Saul, why do 
 ', on i ersecnte me? And he said. Who are you, Lord? And the 
 whom you persecute. It is hard for you 
 to kick against the poads. And trembling, and amazed, fa 
 Lord, what wiHyoil ha»e m« to do? And the Lord said to him, Arise, 
 i the city, and itjfshall be told you what you must do. 
 And the men who travelled with him, stood astonished, hearing 
 I the voire, but seeing no one. Then Saul arose from the 
 and though Irs eyes were open, he sa\i no man: but they led 
 h"'m by the hand, ?.nd brought him to Damascus. And he wis three 
 days without sight, and neither eat nor drank. Now there 
 
 n disciple t-.t Damascus, whose name was Ananias, and the 
 
 Lord said to him in a vision, Ananias! And lie said, Heboid I am 
 
 Lord. And the Lord said to him, Arise, and go to lhat 
 
 i is called ihe Straight S:reet, and inquire in the house of 
 
 Judas, fur a man of Tarsus, whose name is Saul; for behold 
 
 g to me;] and he has seen in a vision, a man whose name is 
 Ananias, coming in and laying his hand upon him, that he n 
 recover his sight. And Ananias answered, Lord, I have heard by 
 many concerning this man, how much evil he has done to your 
 ■m; and here he has authority from the thiet 
 II tint invoke your name. But the Lord said to 
 him. GO your way; for this man is to me a chosen vessel, to bea 
 my name before nations, and kings, and the children of larai 
 I will shew him how many things he must sufl'tr for my name. 
 17. Then went Ananias, and entered into the house; and I: 
 
 ndsupon him, he said, Brother Saul, the Lord, even Jesus, 
 
 who appeared to you on the vr.-.y, as you came, has sent me, that 
 
 you might receive your sigh', and be filled with the Holy Spirit. 
 
 And immediately thrre fell from his eyes something like scales, 
 
 recovered hissi^ht, and arose, and was immersed; 
 
 and having received food, he was strengthened. And Saul was for 
 
 several days uritb the disciples at Damascus. And immediately 
 
 be prer.ched Jesus in the synagogues, that he is the Son of God. 
 
 ird him were astonished, and said, Is not this he 
 
 in Jerusalem spread desolation among them who called on this 
 
 tiamf; and came hither to this end, that he might carry them 
 
 bound to the chief priests? But Saul was strengthened so much 
 
 the more; and confounded the Jews that dwelt at Damascus, 
 
 irg lhat this is the Messiah. And when many days were 
 
tk. X ACTS OT APOSTLES. -ll'J 
 
 fulfilled, the Jews conspired to kill him: but their design was 
 made known to Saul; and they watched the gates day and night to 
 murder him, But the disciples took him by night, and let him 
 down by the wall in a basket. And when Saul -a-as come to Jeru- 
 salem, he attempted to associate with the disciples; but they all 
 feared him, not believing that he was a disciple. But Barnabas 
 taking him, brought him to the apostles, and related to them how 
 he had seen the Lord in the way, and that he had spoken to him-, 
 and how he had preached boldly at Damascus in the name of Jesua. 
 And he was with them coming in and going out at Jerusalem, and 
 speaking boldly in the name of the Lord Jesus. And he spoke, 
 and disputed with the Hellenists, but (hey attempted to kill him? 
 and the brethren being informed of it, conducted him to Cesarean 
 •and seitHfeim away to Tarsus. Then the congregations through 
 all Jud<fe, and Galilee, and Samaria, being edified, had rest; and 
 walking in the fear of the Lord, and in the admonition of the Holy 
 Spirit, were multiplied. 
 
 32. Now it came to pass, that Peter making a progress through 
 all parts,* came also to the saints that dwelt at Lydda. And he 
 found there ascertain man whose name was iEneas, who had a 
 palsy, and had kept his bed eight years. And Peter said to him, 
 iEneas, Jesus the Messiah heals you; arise, and make your bed. 
 And he arose immediately. And all the inhabitants of Lydda and 
 Saronf saw him, and turned to the Lord. 
 
 And there was at Joppa a certain female disciple, named Tabitha> 
 who by interpretation is called Dorcas, and she was full of good 
 works, and alms-deeds, which she did. And it came to pass in 
 those days, that she was sick, and died. And when they had 
 washed her, they laid her in an upper chamber. And as Lydda 
 was near Joppa, the disciples hearing that Peter was there, sent 
 two men to him, entreating him that he would not delay to come 
 to them. And Peter arose, and went with them. And when he 
 was come, they brought him into the upper chamber; and all the 
 widows stood by him weeping, and showing the coats and mantles 
 which Dorcas made while she was with them. And Peter putting 
 them all out, kneeled down and prayed; and turning to the body, 
 he said, Tabitha, arise! And she opened her eyes, and seeing 
 Peter, sat up. And giving her his hand, he raised her up; and 
 having called the saints and widows, he presented her alive. And 
 this was known throughout all Joppa; and many believed in the 
 Lord. And he continued many days at Joppa, in the house of one 
 Simon, a tanner. 
 
 SECTION VIII. 
 
 The Calling of the Gentiles. 
 
 X. NOW there was a certain man in Cesarea, named Cornelius, 
 a centurion, of that [which is] called the Italian Band,* a man of 
 
 * Of the neighboring country. -\Or Sharon'. 
 iOr cohort, Cabont 1000 men. J 
 
220 S OF APOSTLES. eh. % 
 
 piety, snd one that feared God, wi'h all his house; giving also 
 much alms to t lie people, and praying to God continually, lie 
 
 illy IRW in a vision ;.bi>ut the ninth hour* of the day, :t 
 
 ■ :• of God coming in i . laying to him, Corn 
 
 A.i.l having fixed his eyet upon him, be was afraid, and said, 
 '. Aii.l he said to him, Sour prayers and yur 
 re come up as a memorial before God. And now send men 
 ipa, and bring hither Simon, whose surname is Titer: he 
 lodges v. i.h one Simon, a Ui nc, whose house il !>y t lie sea side 
 ,u must do. As soon then as the messenger, 
 who spoke t< b, was gone, be called two of his dome 
 
 and a pious soldier of them that waited upon him; and having re- 
 to them a!i [these things,] he sent them to JoppA • On the 
 next da\, *\hile they were on their journey, and drewjie.M- ihc 
 city, Peter went up to the top of the house to pray about tne s xth 
 hour.f And he was very hungry, and would have taken a h'tle 
 refreshment; but while they were preparing, he fell into an ecsta- 
 ry ; | and he saw heaven opened, and something descending to 
 him, like a great sheet, fastened at the tour corner?, and let down 
 to the earth: in which there were all [sorts of ] things, even four- 
 footed animals of the earth, and wild beasts, and reptiles, and 
 fowls of the air. And there came a voice to him, Rise, Peter, 
 kill, and eat. But Peter said, By no means, Lord, for I have 
 never eaten any thing which is common or unclean. And the 
 \oice said to him again the second time, Those tilings which God 
 lias cleansed, do not you call common. And this was done three 
 limes, and the sheet!] was t;.ken up into heaven again. 
 
 1 7. While Peter was pondering in himself what the vision whicfi 
 he had seen might import, behold the men who were sent from 
 Cornelius, having inquired out the house of Simon, stood a» the 
 door; and calling, they asked if Simon, whose surname was Peter, 
 lodged there. Now, as Peter was reflecting on the vision, the 
 Spirit said to him, Behold, three men are i; quiring for you: arise, 
 therefore, and go down, and lake the journey with them without 
 any scruple: fori have sent them. Then Peter went down to the 
 men who were sent to him from Cornelius; and said, Behold. I ara 
 the man whom you inquire for: what is the cause for which )ou 
 are come hither? And they said, Cornelius the centurion, a righte- 
 ous man, who fears God, and has a character attested by all the 
 Jewish people, has been instructed^ by a holy messenger to send 
 for you to his house, and to hear words from you. Having here- 
 fore called them in, he entertained them, and the next day Peter 
 set out with ?hem: and some of the brethren, who were of Joppa, 
 went with him. And the next day they entered into Cesarea; and 
 Cornelius was waiting for them, having called together his rela- 
 tions and intimate friends. 
 
 And as Peter was entering, Cornelius met him, and prostrating 1 
 himself at his fee', made obeisance. But Peter raised him up, 
 
 * Three in the afternoon, j About noon. %0r ti ancc, 
 H Gr. piece of furniture, ^Appendix, No. XLT. 
 
Ck. XI ACTS OF APOSTLES. 221 
 
 saying", Arise, I also am a man. And discoursing with him, he 
 went in, and found many gathered together. And he said to 
 them, You know that it is unlawful for a man that is a Jew, to 
 join with, or to come into the house of one of another nation: 
 nevertheless, God has shown me that I am to call no man common 
 or unclean. Wherefore, when I was sent for, I came without 
 debate: I ask, therefore, on what account you have sent for me? 
 And Cornelius said, Four days ago I was fasting till this hour, and 
 at the ninth hour I prayed in my house, and behold, a man stood 
 before me in bright raiment, and said, Cornelius, your prayer is 
 heard, and your alms are remembered before God: send therefore 
 to Joppa, and call hither Simon, whose surname is Peter; he 
 lodges in the house of one Simon, a tanner, by the sea side; who 
 when he is come, shall speak to you Immediately therefore I 
 sent to you, and you have done well in coming. Now, therefore, 
 we are ali here present before God, to hear all things which God 
 has given you in charge. 
 
 34. Then Peter opening his mouth, said, Of a truth I perceive 
 that God is no respecter of persons; but in every nation, he that 
 fears him, and works righteousness, is acceptable to him. [This 
 is] that message which he sent to the children of Israel, proclaim- 
 ing the glad tidings of peace by Jesus Christ, who is Lord of all. 
 You know the report there was through all Judea, which began 
 from Galilee, after the immersion which John preached [concern- 
 ing] Jesus of Nazareth; how God anointed him with the Holy 
 Spirit, and with power; who went about doing good, and healing 
 all who were oppressed by the devil; for God was with him. And 
 we are witnesses of all things which he did, both in the region of 
 the Jews, and in Jerusalem: whom they slew, hanging him on a 
 tree This very person God raised up on the third day, and 
 granted him to become manifest, not to all the people, but to 
 witnesses before appointed by God, even to us, who have eaten 
 and drunk with him after he rose from the dead. And he has 
 given in charge to us to proclaim to the people, and to testify 
 that it is he who is appointed by Got [to be] the judge of the 
 living and the dead. To him bear all the prophets witness, that 
 everyone who believes on him shall receive the forgiveness of 
 sins by his name. While Peter was yet speaking these words, the 
 Holy Spirit fell upon all that were hearing the Word: and they of 
 the circumcision, who believed as many as came with Peter, were 
 astonished, that the gift of the Holy Spirit was poured out upon 
 the Gentiles also: for they heard them speaking in diverse lan- 
 guages, and glorifying God. Then Peter answered, Can any one 
 forbid water, that these persons should not be immersed, who 
 have received the Holy Spirit as well as we? 
 
 And he ordered them to be immersed in the name of the Lord, 
 And they entreated him to continue with them several days. 
 
 X!. Now 'he apostles and brethren who were in Judea, heard 
 that the Gentiles also had received the word of God. And when 
 Peter was come up to Jerusalem, they win- were of the circumci- 
 sion contended with him, saying, You did go in to men who were 
 
 19* 
 
t/l. XI 
 
 uncircumcised, an 1 did e »t with the.n. And Peter beginning', 
 opened to them [the matter] in order, Baying, I wss praying if* 
 the city o! Joppa; ami, in I tra:.C", ! -aw .i visi >n, s imething like 
 a great sheet descending from hearer, the Four corner*, 
 
 and it came close- to me: and looking at upon i*, I oh 
 
 cd and saw four-footed creatun s of the eartii, and wild beas's, and 
 reptiles, and fowls of' the or. and t heard a voice saying to me, 
 Arise, Peter, kill, and eat: but I said, By no means, Lord, lor 
 nothing common or uncle n entered into my month. 
 
 And tlic voice answered mc the second time from heavi 
 things which God Lis cleansed, clo not yon call common. And 
 this was done three times And all tl were drawn up 
 
 again into heaven. And behold at (hat instant three men were 
 come to the hoi'Se in which I w.is, sent from C< sarea to n;c. And 
 the Spirit commanded mc to go with them without any scruple- 
 and these six brethren also went along with me. And ween'ered 
 into the man's house: and he told us how he h id seen a messenger 
 standing in his house, and saying to bin*, Send men to Joppa, and 
 bring hither Simon, whose surname is Peter; who sh ill spe-d; 
 Words to you, by which you and all your family shall be saved. 
 And as I began to speak, the Holy Spirit fell upon them, even as 
 upon us at the beginning.* And I remembered ihe word of the 
 Lord, how he said, .1 hn indeed immersed in water, but you shall 
 be immersed in the Holy Spirit. Since therefore God gave to them 
 the same gift as he did to ws who had believed on the Lord Jesus 
 Christ, what was 1, tha' I should be able to obstruct God? Ann 
 when they had heard these thing-,, they acquiesced, and glorified 
 God, saying, God has then given to the G-ntiles also reformation 
 unto life. 
 
 SECTION IX. 
 
 The Progress of the. Gospel la Phoenicia, Cyprus, and 
 Antioch, and Persecution of (he JlpcsiUs. 
 
 19. NOW therefore they who were dispersed by the distress 
 which arose about Stephen, travelled as far as Phoenicia, and Cy- 
 prus, and Antioch, speaking] the word to none but the Jews 
 only. But some of them were men of Cyprus, and Cyrene, who 
 having entered into Antioch, spoke to the Hellenists, proclaiming 
 the plad tidings of the Lord Jesus. And the hand of the Lord wa.^ 
 with them, and a great number believed, and turned unto the 
 Lord. And the report concerning them came to the ears of the 
 congregation that was at Jerusalem; and they sent forth Barnaoas 
 to go as Far as Antioch. Who when he was come, and beheld the 
 favor of God, rejoiced, and exhorted them all to adhere tube Lord 
 With full determination of heart; for he was a good man, and full 
 of the Holy Spirit, and of faith: and a considerable number were 
 added to the Lord. Then B irnabts went to Tarsus to seek Saul; 
 and finding him, he brought him -o Antioch. And it camtj t:. 
 
 •On Pentecost. \A&endix, No. XLII. 
 
•//. XII ACTS OF APOSTLES. 223 
 
 pass that they assembled with the congregation for a whole year^ 
 and taught considerable numbers; and the disciples were first 
 named Christians at Antioch. And in these days prophets came 
 from Jerusalem to Antioch. And one of them, whose name was 
 Agabus, stood up, and signified by 'he Spirit, that there should 
 be a great famine overall (he land: which came to pass in the days 
 of Claudius Cesar, And the disciples determined, that according 
 to the respective abilities of each, they should send to ihe assistance 
 of the brethren who dwelt in Judea. And this they did,, sending 1 
 it to the elders by the hands of Barnabas and Saul. 
 
 XII. Now about that time Herod the king laid hands on some of 
 the congregation, to nfliict them. And he slew James the brother 
 of John with the sword. And as he saw that this was acceptable 
 to the Jews, he went on to seize Peter also: and it was in the days 
 of unleavened bread, and having seized him, he put him in prison, 
 delivering him to the custody of four quaternions* of soldiers, in- 
 tending after the passover to bring him out to the people. In the 
 meantime, therefore, Peter was kept in the prison; but earnest 
 and continued prayer was made to God on his account by the 
 congregation. 
 
 6. And when Herod was ready to have brought him out, even 
 that very night, Peter was sleeping between two soldiers, bound 
 with two chains; and the guards before the door were keeping 
 the prison. And behold a messenger of the Lord presented him- 
 self, and a light shone in the huuse; and giving Peter a blow on 
 the side, he awoke him, saying, Arise quickly: and his chains 
 fell off from his hands. And the messenger said to him, Gird 
 yourself, and bind on your sandals; and he did so. And lie said 
 to hirn, Throw your mantle round you, and follow me. And 
 going out, he followed him; and he did not know that what was 
 done by the messenger was real, but supposed that he had seen a 
 vision. And passing through the first and second watch, they 
 came to tlve iron gate that leads into the city; which opened to 
 them of its own accord. And going out, they went through one 
 street, and immediately the messenger departed from him. And 
 "Peter being come to himself, said, Now I know truly that the 
 Lord has sent his messenger, and has delivered me from, the hand 
 of Herod, and from all the expectations of the Jewish people, 
 And recollecting, he came to the house of Mary, the mother of 
 John who was surnamed Mark; where many were gathered toge- 
 ther, p raving. 
 
 And as* Peter knocked at the door of the outer gate, a maiden, 
 whose name was Kose,f went to inquire who was there. And 
 knowing Peter's voice, transported with joy, she did not open 
 the gate: but running in, told them that Peter was standing at the 
 gate. And they said to her, You are distracted: but she confi- 
 dently affirmed that it was so. Then they sa'd, It is his messenger, 
 But Peter continued knocking; and when they had opened [the 
 
 * Sixteen soldiers, -who were to guard him by turns, four at a time., 
 \Rhoda % in Greek. 
 
i LES. i'/t. Kill 
 
 door,] they s..w him, died And he beckoned (o 
 
 them w ah Ins !i;ii.d to i >>nl related to them how the Lord 
 
 had conducted him out of prison And he said, Inform J mm 
 the brethren of these thing*: and departing*, be went to another 
 place. And M soon as it was day, there wai no small tumuit 
 among- the soldier.-, what was become of Peter. And Herod 
 searching for him, and not finding him, i xamined tlie keepers, 
 and ordered tliem to be led swaj to execution. And passing from 
 Judea to Cesarea, he abode there. And Herod aas highly in- 
 censed against the Tyrians and Sidonians; but they unanimously 
 came before him; ami gaining' BlftStUS the king's chamberlain, to 
 their interest, they begged tor peace, because their country was 
 nourished by that of the king 
 
 And upon a set day, Herod, being arrayed in a ro)al habit and 
 sea'ed upon the throne, made an oration to tin m. And the people 
 cried out, It is the voice of a god, and not of a man! Uut imme- 
 diately a messenger or the Lord smote him, because he gave not 
 God * he g-lory: and being ea'en wit*: worms, he expired. And 
 word of God grew, and was multiplied. And Barnabas and 
 Said having fulfilled their ministry, returned from Jerusalem. 
 bringing along with them John, whose surname was Mark. 
 
 SECTION X. 
 
 Travels and Success of Paul and Barnabas in publishing 
 tlie Glad Tidings in sundry places 
 XIII. NOW there were in the congregation that was at Antioch, 
 certain prophets and teachers; particularly Barnabas, and Simeon, 
 who was called Niger, and Lucius the Cjrenean, and Manaen who 
 was educated with Herrd the tetraicb, and S; ul. And as they 
 were ministering to the Lord, and fasting-, the Holy Spirit said, 
 Separate to me Barnabas and Saul for die work 'o which I have 
 ca'k-d ihem. And having fasted and prayed, and laid their hands 
 upon *hem, they dismissed them. They then fore being sent out by 
 the Holy Spirit, departed to Seleucia, and from 1 hence the} sailed 
 to Cyprus, and being arrived at Salamis, they proclaimed the 
 "Word of God in the synagogue of the Jews; and they had a>so 
 '!( !ni for their attendant A-d having traversed the island as far 
 as Paphos, they found a certain Jew, a magician and false prophet, 
 whose name was Bar-jesus, that was with the proconsul Sergius 
 Paulus, a prudent man; who calling for Barnabas and Saul, desired 
 to hear the word of God. But Eh mas ?h* magician (for that was 
 his name when translated) withstood th« >v, endeavoring to turn 
 awai 1 lie proconsul from the faith. Then Saul (who is also called 
 Paul) being filled with thv Holy Spirit, and looking sted^as'ly 
 upon him, said, O you, [who are] full of all deceit and of all 
 Vickedness! you child of the devil! you enemy of all righteous- 
 ness will you not cease to pervert the riglr ways of the Lord? 
 And behold now the hand of the Lord is upon you, and you shall 
 be blind and not see the sun for a ,; me. And immediately a mist 
 and darkness fell upon him; and going about, he sought some to 
 
eh. XI It ACTS 0# APOSTLES. 2&5^ 
 
 lead him by the hand. Then the proconsul, seeing- what was 
 done, believed, being struck with the doctrine of the Lord. 
 
 13. And loosing from Paphos, they who were with Paul, 
 came to Perga in Pamphylia; but John* withdrew himself from 
 them, and returned to Jerusalem. Nevertheless* they going or 
 from Perga, came to Antioch in Pisidia, and entering into the 
 synagogue on the Sabbath day, they sat down. And after the 
 reading of the law and the prophets, the rulers of the synagogue 
 sent to them, saying- Brethren, if you have any word of exhorta- 
 tion to the people, speak it. Then Paul stood up, and waving 
 his hand, said, Men of Israel, and you that fear God, hearken. 
 The God of this people of Israel chose our father*, and raisedf 
 the people while sojourning in the land of Egypt, and led them 
 out of it with an uplifted arm. And for the space of about forty 
 years he endured their behavior in the wilderness. And having 
 cast out seven nations in the land of Canaan, he distributed their 
 country to them for an inheritance. And after these transactions, 
 which lasted about four hundred and fifty years, he gave them 
 judges, till Samuel the Prophet. And from that time they desired 
 a king: and God gave them Saul the son of Kish, a man of the 
 tribe of Benjamin, for the term of forty years. And having re- 
 moved him, he raised up to them David for a king; whom also he 
 extolled, and said, "I have found David, the son of Jesse, a man 
 "according to my 01011 heart, xvho shall do all my ivM. 1 " Of this 
 man's seed, according to the promise, God has raised up unto 
 Israel Jesus the Saviour; John having, to introduce his appear- 
 ance, before preached the immersion of reformation to all the 
 people of Israel. And when John was fulfilling his course, he 
 said, 'Whom do you imagine me to be? I am not He; but behold 
 •there comes one after me, the shoes of whose feet I am not worthy 
 *to unloose.' Brethren, children of the family of Abraham, and, 
 those among you that fear God, to you is the word of this salvation 
 sent: for the inhabitants of Jerusalem, and their rulers, not know- 
 ing him, nor 1 he sayings of the prophets, which are read every 
 Sabbath day, have fulfilled them in condemning him. And though 
 they could find no cause of death in him, yet they requested Pilate 
 th it he might be executed. And when they had accomplished 
 all things that were written concerning him, taking him down 
 from the cros^; they laid him in a tomb. But God raised him up 
 from the dead: and lie appeared for several days to those that 
 came up with him from Galilee to Jerusalem, who are his witnesses 
 to the people. And we bring you good tidings, that the very 
 promise, wnich was made to the fathers, God has accomplished 
 to us their children, in raising up Jesus; as it is also written in the 
 second Psalm, "You are my Son, this day have I begotten you,* s 
 And because he has raised him from the dead, no more to return 
 to corruption, he has s*id thus, i Itaill give you the sure mercies of 
 David' % Wherefore also in another place he says, "You will no4 
 
 * Surnamed Mirk, -\From their prostrate condilim, 
 i Appendix, No. XLI1I, 
 
*26 I 8 Oi APO tfl. xiv 
 
 permit your llolg One U see corru/ttion." Now David haviig served 
 Mt own generation according to the will of God, fell asleep, and 
 ithered to his fathers. corruption. But he whom 
 
 used up did Dot see corruption. Be i' known therefore to 
 you, brethren, that by Ilim the re natation of sins is proclaimed 
 to you: and by him every one that believes is justified from all 
 things, from which you could not be justified by the law of Moses. 
 Sec to it therefore, that what is spoken in the prophets may not 
 come upon you; "Heboid, youdttpftrt, antTwotider, and disaj 
 " for I perform a work in your days, a work wfdeh t/ou thallnot L 
 "if any one tell it you-" 
 
 But while the Jews were going out of the synagogue, the Gen- 
 tiles desired that these words might be spoken to ih< m the follow- 
 ing Sabbath. And when the synagogue was broke up. n any of 
 (be Jews and of the devout prose'ytes followed Paul and Barnabas'; 
 rho speaking to them, persuaded them to persevere in the grace. 
 Of God. 
 
 44. And on the following Sabbath almost the whole city wis 
 ga'hered together to hear the word of God. Bu» the Jews seeing 
 the multitudes, were fdled with zeal, and opposed the things 
 which were spoken by Paul, 1 contradicting and reviling. Then 
 Paul and Barnabas, with great freedom of speech, said, It was 
 necessary that the word of God should first be spoken to you; but 
 tunce you thrust it a* ay from you, ar.d adjudge ) ourselves tin- 
 Wort I y of eternal life, behold we turn to the Gentiles. Tor so the 
 Lord has charged us, saying, "I have set you/or a light of the Gen~ 
 "tiles, that you should be for salvation to the ends of the earth..* 3 
 And the Gentiles hearing [these things,] rejoiced, and glorified 
 the Word of the Lord: and ^s many as were determined for eternal 
 life believed.* And the "Word of the Lord was borne on j through- 
 out all that regior . But the Jews stirred up some devout women 
 of considerable rank, and the magistrates of the city, and raised a 
 persecution against Paul and Barnabas, and drove them out of their 
 territories. But they shook off the dust of their feet against them, 
 and came to Iconium. But the disciples} were filled with joy and 
 with the Holy Spirit. 
 
 XIV. And it came to pass at Iconium, that they went both 
 together into the synagogue of the Jews, and spoke in such a 
 manner, that a great multitude both of the Jews and of the Greeks 
 believed; (but the unbelieving Jews stirred up the minds of the 
 GentilesU and filled them with malignity agaiwst the brethren.) 
 for a considerable time therefore they continued speaking freely 
 [in the cause] of the Lord, who bare witness to the word of his 
 grace, and gave signs and wonders to be done by their hands. 
 But the multitude of the city was divided; and some were with the 
 Jews, and others with the apostles. But as a violent attempt was 
 made both of the Gentiles and of the Jews, with their rulers, to 
 
 *J}f>fieudix. No. XI IV. -\As it icere ivith a torrent. 
 \}l 'ho were left at Antioch. IJ The heathen inhabitant^ 
 
til. XIV ACTS OF APOSTLES. 227 
 
 injure and to stone them; they having: received intelligence of it, 
 iied toLyst'a, and Derbe> cities of Lycaonia, and to the adjacent 
 country: and there they declared the glad tidings. 
 
 And there sat a certain man at Lystra, disabled in his feet, being 
 so lame from his mother's womb, that he never had walked. This 
 man heard Paul speaking; who fixing his eyes upon him, and seeing 
 that he had faith to be healed, said with a loud voice, Stand upright 
 on yuur feet. And he leaped up, and walked. And the multitude 
 seeing what Paul had done, lifted up their voices, saying in the 
 Lvcaonian language, The gods are descended to us in the likeness 
 of men. And Barnabas they called Jupiter, and Paul Mercury, 
 because he was the leader of the discourse. And the priest of 
 Jupiter, [whose image] was before their city,* brought oxen with 
 garlands to the gates, and would, with the multitude, have offered 
 sacrifice [to them.] But the apostles Barnabas and Paul hearing of 
 it, rent their mantles, and ran in among the multitude, crying out, 
 and saying, Sirs, why d ) you these things? We are your fellow- 
 mortals, and are declaring the glad tidings to you, that you may 
 turn from these vanities to the living God, who made the heaven, 
 and the earth, and the sea, aad all things which are in them: who 
 in former generations permitted all the nations to walk in their 
 own ways: though he did not leave himself without witness, doing 
 good, and giving us showers of rain from heaven, and fruitful 
 seasons, filling our hearts with food and gladness. And saying 
 these things, they hardly restrained the people from sacrificing to 
 them. 
 
 19. But Jews came thither from Antioch and Iconium, and per- 
 suaded the multitude; and having stoned Paul, they dragged him 
 out of the city, supposing him to be dead. But, as the disciples 
 were gathered about him, he rose up, and entered into the city; 
 and the next day he departed with Barnabas to Derbe. And having 
 declared the gospel to that city, and made a considerable number 
 of disciples, they returned to Lystra, and to Iconium, and Antioch, 
 confirming the souls of the disciples, exhorting them to continue 
 in the faith, and testifying that it is necessary we should enter into 
 the kingdom of God through many tribulations. And when they 
 had constituted elders for them in every congregation, having 1 
 prayed to God with fasting, they committed them to the Lord, 
 in whom they had believed. And passing through Pisidia, they 
 came to Pamphylia. And having spoken the Word in Perga, they 
 went down to Attalia. And they sailed from thence to Antioch; 
 from thence thev had been recommended to the grace of God, 
 for that work which they had accomplished. And when ffaey 
 were come thither, and had gathered the congregation together, 
 they related what God had done with them, and how he had open= 
 ed a door of faith to the Gentiles. And they resided there a c^sfc- 
 siderable time with the disciples. 
 
 *4-s being their tutelar deitg. 
 
J28 acts dp apostles. eA. xv 
 
 SECTION \F. 
 
 7V//' Decision nf thr Qu j thr ltrrrption of the Gcntifr* 
 
 intotfu Kingdom of the Messiah, by the Apostles, Elders, and Qu 
 ?/■/• ish Brethren in Jerusalem. 
 
 XV. AND some who came from Judea, taught the hrethren, 
 'Except you be circumcised according to the manner of Muses, 
 you cannot be saved.' There bein^ tl erefore a contention, and no 
 small debate [on 'he pari] of Paul and Barnabas against them, they 
 resolved that Paul and Barnabas, and some others of their number, 
 should go up to the apostles and elders at Jerusalem about this 
 question. They therefore being brought forward on their journey 
 by the congregation, went through Phoenicia and Samaria, relating 
 the conversion of the Gentiles; and they occasioned great joy to 
 all the brethren. And being arrived at Jerusalem, they were re- 
 ceived by the congregation, and by the apostles, and elders; and 
 they related what things God had done with them. But some of 
 the sect of the Pharisees that believed, rose up, and sud that it was 
 necessary to circumcise them, and to charge them to keep the law 
 of Moses. 
 
 6. And the apostles and elders were gathered together to con- 
 sult upon this affair. And after much debate, Peter rose up, and 
 said to them, Brethren, you know that some considerable time 
 since, God among us chose that the Gentiles by my mouth should 
 hear the word of the gospel, and believe. And God, who knows 
 the heart, bare witness to them, giving them the Holy Spirit, 
 even as he did to us: and made no dis'inction between us and 
 them, having purified their hearts by faith. Now therefore why 
 do you tempt God, by imposing on the neck of the disciples a 
 voke, which neither our fathers nor we have been able to bear? 
 But we believe that we are saved by the grace of the Lord Jesus 
 Christ, in the same manner as they. And the whole multitude 
 kept silence, and attended to Barnabas and Paul, relating what 
 signs and wonders God had done among the heathen by them. 
 Then af'er they had done speaking, James answered, saying, 
 Brethren, hearken to me. Simeon has been relating how God 
 first looked down on the Gentiles to take from among them a 
 people for his name. And the words of the prophets harmonize 
 with this; as it is written, "Jfter this In-ill return, and ~vill rebuild* 
 "the tabernacle of David, ivhich is fallen davmt yes, I rtnlt rebuild 
 "its ruins, and set it upright again: that the remai?ider of men may 
 "seek the Lord, even all the heathtn upon whom my name is called, 
 "toys the Lord," who does all tnese things, known [to him] from 
 the beginning. Wherefore my judgment is, not to disquiet those 
 who from among the Gentiles are converted to God: bu» to write 
 to them, that they abstain from the pollutions of idols, and forni- 
 cation, and from that which is strangled, and from blood. For 
 Moses has from ancient generations those who preach him in every 
 city , being read in the synagogues every Sabbath dav. 
 t.lhpendix, 4ft XLV. 
 
eh. XV ACTS OF APOSTLE i. 229 
 
 Now then it seemed good to the apostles and elders, and all 
 the congregation, to send to Antioch with Paul and Barnabas chosen 
 men from among themselves, namely Judas surnamed Barsabas, 
 and Silas, men of principal account among the brethren; writing 
 by their hand these things: 
 
 ♦The apostles and elders, and brethren, to the brethren from 
 ''among the Gentiles in Antioch, and Syria, and Cilicia, send 
 'greeting: 
 
 'Forasmuch as we have been informed, that some going out from 
 'among us, to whom we gave no commission, have troubled you 
 'with discourses, unsettling your minds, saying, that you must be 
 'circumcised, and keep the law: we, being unanimously assembled, 
 'have ihought proper to send you chosen men with our beloved 
 'Barnabas and Paul; men thai have exposed their lives for the name 
 'of our Lord Jesus Christ. We have therefore sent Judas and Silas, 
 'who will also tell you by word of mouth the sane things. For it 
 'has seemed good to the Holy Spirit, and to us, to' impose no 
 'further burden upon you besides these necessary things; that you 
 'abstain from things offered to idols, and from blood, and from 
 'any thing strangled, and from fornication: from which you will 
 'do well to keep yourselves. Farewell 
 
 33. They therefore being dismissed^ came to Antioch; and 
 assembling the multitude, delivered the epistle. And when they 
 had read it, they rejoiced for the consolation [it brought.] And 
 Judas and Silas being prophets* also themselves, in a copious 
 discourse exhorted and strengthened the brethren. And having 
 made some stay, they were dismissed with peace from the 
 brethren to the apostles. But Silas thou j; lit proper to continue 
 there. Paul also and Barnabas continued at Antioch, teaching 
 and declaring the good Word of the Lord; with many others 
 also. 
 
 And after some days Paul said to Barnabas, Let us return and 
 visit our brethren in all the cities, to which we have published 
 the Word of the Lord, [that we may inquiixl how they do. And 
 Barnabas determined to take along with them John surnamed 
 Mark. But Paul did not think proper to take with them that 
 person, who had withdrawn himself from them from Pamphyiia, 
 and went not with them to the work. There was 'therefore a sharp 
 fit of anger, so that they separated from each other; and Barna- 
 bas, taking Mark along with him, sailed to Cyprus. But paui 
 made choice of Silas, and departed; being commended to the 
 grace of God by the brethren. And he went through Syria,- and 
 Cilicir», confirming the congregations; and came to Dcrbe, and 
 Lysjtra: and, behold, a certain disciple was therf 1 , whose name 
 was Timothy, the son of a believing Jewtss, but of a Grecian 
 father; who had an honorable character given by the brethren iti 
 Lystra and Iconium. Him Paul would have to go forth with birr.-; 
 and took, and circumcised him, on account of the Jews v. ho were 
 in those places: for they all knew his father, that he was a Greek. 
 
 * i. e. persons of great ability in the ktioiuledge of the scriptures. 
 20 ' '" 
 
J30 ACTS OP TIIK APOSTLES. (ft. XVI 
 
 And as they passed through the cities, they delivered to tiieir 
 custody the decrees, which were determined by ihc Bpoatk 
 eld< is that were at Jerusalem. The congregation!) therefore were 
 confirmed in the faith, ami increased in number daily. 
 
 And they Wen! through Phrygia and the region of Galatia, and 
 being forbidden b\ the II ly Spirit to speak tile Word in Asia,' 
 when they were cwme 'hey attempted to go to Bithynia; 
 
 but the Spirit of Je.-usj did not permit Ihcm. And passing by 
 My sin, they went down to Troas. 
 
 SECTION XII. 
 The hiti-ndvcllvn of the Gospel into Macedonia and 
 
 Thessafonica . 
 XV!. 9 — AND a vision appeared to Paul in the n'ght: There 
 stood s certain Macedonian, entreating him, and saying, Come 
 over '•• Macedonia^ and help up. And as soon as he had seen ihi* 
 vision, w t i immediately endeavored to go to Macedonia, assuredly 
 inferring 1 , 'hat the Lord bad called U3 to declare the gospel to 
 them 1 . Setting sail therefore from Troas, we ran directly to S tmo- 
 thracia, and the next, day to Neapolis, and came from thence to 
 Philippi, which is a city of the first part of Macedonia, and a 
 Colony:^ and we continued in this city for some da) s. 
 
 And on the Sabb-a'h day we went out of 'he city to the side of 
 (T. where, according to [the Jewish] custom, there was an 
 orator) ;4 *"A sitting down, we spoke to the women that were 
 assembled there. And a certain woman, named L\dia, a seller of 
 purple, of the city of Thy#iia, a worshipper of God, heard the 
 ur3< : whose hear' lh* Lord had opened to attend to the things 
 Which were spoken by Paid. And when she was immersed with 
 imily, ske entreated us Baying, If } ou ha»e judged me to be 
 raitb.rul 'o Ihe Lord, cu'er into my house, and continue there. 
 And ^he compelled us. Now it came to pass, that as we were 
 to the oratory, we were met by a certain giH that had a 
 fythonic spirt.* wbo brought her owners much gain by her pro- 
 ng: the same following afer Paul and us, cried our, These 
 men are the servants of the Most H.gh God, who declare unto you 
 the way of salvation. And this she did for several da\ s. But 
 p4id being grieved, turned and said to the spirit, I charge you in 
 •he name of Jesus Christ, to go out of her. And it went out that 
 v.r\ hour. Put when her owners saw that the hope of their gain 
 was gone, l.<yin hold of Paul and Siias. they dragged them to 
 rket-place to the magistrates; and having brought them to 
 
 • i e. the Proconsular Asia: the place: just mentioned being in 
 
 if nor. 
 ^Appendix, No XLVl. 
 
 e Luke, who attended on those apcsilct, tpeaks in his own 
 perst n. 
 
 \Of Roman*, iOr place of public prayer. 
 
 spirit of divination. She raj also a slaze 
 
eh xv 11 acts of apostles. 23 i 
 
 the generals of the army, they said, These men, being Jews, 
 disturb our city [in an unsufferable manner,] and teach customs, 
 which it is not lawful for us, as we are Romans, to receive and 
 observe. And the p pulace rose up together against them; and 
 the generals tearing off their garments, commanded them to be 
 beaten with rods. And when they had laid many stripes upon 
 them, they cast them into prison, charging the jailor to keep them 
 safely. Who having received such a strict charge, threw them 
 into the inner prison and secured their feet fast in the stocks. But 
 at midnight Paul and Silas having prayed, sung a hymn to God: 
 and the prisoners heard them. And on a sudden there was a great 
 earthquake, so that the foundations of the prison were shaken: 
 and immediately all the doors were opened, and the bonds of all 
 [the prisoners] were loosed. And the jailor awaking out of his 
 sleep, and seeing the doors of the prison opened, drew his sword, 
 and was going to kill himself, supposing that the prisoners were 
 fled. But Paul cried out with a loud voice, saying, Do yourself 
 no harm, for we are all here. And he called for lights, and sprung 
 in; and being in a tremor, fell down before Paul and Silas; and 
 bringing them out, he said, O sirs, what must I do that I may be 
 safe? And they said, Believe in the Lord Jesus Christ, and you 
 shall be safe, and your house. And they spoke to him, and to all 
 that were in his house, the Word of the Lord. And taking them 
 that very hour of the night, he washed their stripes; and was im- 
 mediately immersed, himself and all his. And having brought 
 them into his house, he spread the table before them; and believ- 
 ing in God with all his house, he was transported with joy. 
 
 35. And when it was day, the magistrates sent the beadles,* 
 saying, Dismiss those men. And the keeper of the prison told 
 these things to Paul, 'The generals have sent that you may be 
 'dismissed; now therefore go out and pursue your journey ii) 
 'peace.' But Paul said to them, They have beaten us, who are 
 Romans, publicly and uncondemned, and have cast us into prison, 
 and do they now thrus* us out privately? By no means; but let 
 them come themselves and conduct us out. And the beadles re- 
 ported <hese words to the generals. And when they had heard 
 lhat they were Romans, they were afraid: and they came, and com- 
 forted them, and conducting them out, requested that they would 
 depart from the city. And coming out of the prison, they entered 
 into the house of Lydia: and when they had seen the brethren, 
 they comforted them, and departed. 
 
 XVII. And taking their journey through Amphipolis and Apol- 
 lonia, they came to Thessalonica, where there was a synagogue of 
 the Jews. And according to Paul's custom, he entered in among 
 them, and discoursed to them for three Sabbaths, from the scrip, 
 tures; opening them and evidently showing that the Messiah ought 
 to suffer and to rise from the dead; and 'That this is the Messiah, 
 even Jesus, whom I declare to you.' And some of them believed, 
 and adnered to Paul and Silas; and a considerable number of the 
 
 *#/> lictors. 
 
I 
 
 ate ft How •, r nd mat t\ into u t 
 
 -in! Bi house of . I to bring them < 
 the people. Bat n >t finding them, th< 
 
 •n to the i vine out, These men, 
 
 hat have turned th ti.thcrajso:andJ 
 .as p;- hred them. And nil t 
 
 ' i y alarmed tl>«- multitude, andtl f the city, when 
 
 Lheyh things And having taken security of Jason, and 
 
 I them. I5ut tilt- brethren immediately sent 
 r.vay Paul and Bil and when they came r 
 
 And these were e.f :■ 
 ution than those of Theasaloaka: for they re- 
 ceived the Word with all readiness cf mind, daily examining the 
 hether those things were so. Many of them therefore 
 believed; and of the Grecian women of eon iderabte rank, and of 
 the men not a fcw. But as soon as some of the Jews of T!v s.-alonica 
 imderstood that the Word of God was announced by Paul ;.t Bereft, 
 (hey came thither also; raising [a storm among] the populace- And 
 hen rmmed ately the brethren ent away Paul, a^ ifh< were to go b\ 
 ea. But Silas and Timothy continued there. Andthej 
 ducted Paul, brought him as raras Athens: and having re c e iv e d an 
 order [from him] to Silas and Timothy, thai they should <r jmc to 1dm 
 is soon as possible, th- y went away. 
 
 noN XIIT. 
 i'ke Introduction of the Gospel into Jlthcns, Corinth, and 
 Epktius. 
 
 16. NOW while Paul was waiting for them at Athens, his s 
 within him was strongly moved when he beheld the city enslaved to 
 idolatry. He there fore discoursed in the s} nagogue to the Jew . 
 to the pious persons [that worshipped with them:] and even i 
 he market-place to those whom he met with. But some of t ! w 
 
 irean and Stoic philosophers opposed themselves to hirn: and some 
 said, *What will this retailer of scraps say?' A -id others, 'lie - 
 to be a proclaimer of foreign deities:' because he declared the good 
 news to them, Jesus and the res irrection. And they took him, and 
 conducted him to the Areopagus,* saying, May we know what this 
 new doctrine is, which is spoken by yOu? for you bring some strange 
 ■ hings to our ears: we would therefore know what these things n 
 For all the Athenians, and the strangers that sojourn among them, 
 delight to spend their leisure time in nothing else but telling or hear- 
 ing news.f 
 
 Paul therefore standing up in the middle of the Areopagus, said, 
 Athenians, I perceive you are exceedingly addicted to the worship 
 of demons. For as I passed along, and beheld the objects cf your 
 
 •0", the supreme court of Athens. ^Appendix, No. XI.VIK 
 
Ch. XVIII ACTS OF APOSTLES. 233 
 
 worship, I found an altar on which there wa9 this inscription, *To the 
 Unknown God:' him therefore, whom you worship without knowing 
 him, do I announce to you. The God who made the world, and all 
 things that arc therein, being- the Lord of heaven and earth, dwells 
 not in temples made with hands: neither is he served by human hands,, 
 as if he stood in need of any thing; he himself giving to all life, and 
 breath, and all things. And he has made of one blood the whole 
 nation of men to inhabit all the face of the earth, having marked out 
 the times previously arranged in order, and the boundaries of their 
 habitations: that they might seek after the Lord, if possibly they 
 might feel after him, and find him; though he be not far from every 
 one of us: for in him we live, and are moved, and do exist; as some 
 of your own poets have said, — 'For we his offspring are.'* We 
 therefore being the offspring of God, ought not to imagine the Deity 
 to be like gold, or silver, or stone, wrought by the art and contrivance 
 of man. For though God overlooked the times of ignorance, he 
 now makes proclamation to all men every where to reform, because 
 he has appointed a day, in which he will judge the world righteously 
 by that Man whom he has ordained; of which he has given assurance 
 to all men by raising him from the dead. And when they heard 
 of the resurrection of the dead, some made a jest of it, and others 
 said, 'We will hear you again upon this subject.' And thus Paul 
 went out of the midst of them: Nevertheless some men adhered to 
 him, and believed: among whom was Dionysius the Areopagite,j 
 and a woman whose name was Damans, and others with them. 
 
 XVIII. After these things, Paul departed from Athens, and came 
 to Corinth; and finding a certain Jew, named Aqiiila, a native of 
 Pontus, lately come from Italy, with Priscilla his wife, (because 
 Claudius Cesar had commanded all the Jews to depart from Rome,) 
 he went to them. And as he was of the same trade, he continued 
 with them, and wrought at it; for they were tent-makers by trade. 
 But he disputed in the synagogue every Sabbath day, and persuaded 
 the Jews and the Greeks- And as soon as Silas and Timothy came 
 from Macedonia, Paul was enrapt in his spirit, and testified to the 
 Jews that Jes is was the Messiah. But when they set themselves in 
 opposition, and reviled, he shook his garment, and said to them, Let 
 yo r blood be upon your own head! I am pure. From henceforth 
 I will go to the Gentiles. And going out from thence, he went into 
 the house of one called Just .s, a worshipper of God, whose house 
 was adjoining the synagogue. But Crispus, the ruler of the syna- 
 gogue, 'believed in the Lord with all his house: and many of the 
 Corinthians hearing, believed, and were immersed. But the Lord 
 said to Paul by a vision in the night, Fear not,, but speak, and do 
 not keep silence; for I am with you, and no man shall fall upon you 
 to injure you; for I have much people in this city. And he continu- 
 ed there a year and six months, teaching the word of God among 
 them. 
 
 * Aral us and Ckanthes. 
 
 fA memher of the supreme court of Athens, 
 
 20* 
 
ch. 
 
 Bq1 wli !i (• ill o 
 bpon Paul ■' 
 
 Ihe Jews, If it \. 
 
 11 if it 
 
 be r. ., 
 
 t.rciks laid bold on 
 
 Jiim I :.t u'.l 
 
 taking 
 
 I . . 
 
 but he 
 ! v. Itii the .' 
 And th< .1.. be 
 
 i 
 for me by all means to i 
 but I it ill turn my course to you again, 
 from Ephesus. \.nd I 
 - 
 . l-.c departed, going 
 I 
 
 nt man, am came to 
 
 1 ••';•. tin waj i 
 
 tin t'.ii gs < f th< 
 
 John, 
 and Pri 
 
 • ■ 
 
 is the 
 
 i'.- \ ■ \ ou, on } i 
 
 ■ 
 
 tin j •■ ( ] 1 
 
 'i.. t V. lS to 
 
 I 
 
 ■ g his Itftnd 
 
 - 
 
lh. XIX ACTS OF APOSTLES'. 235 
 
 came upon them; and the}- spoke with tongues, and prophesied. 
 And they were in all about twelve men. Arid he went into the syna- 
 gogue, and discoursed with boldness, disputing' for the space of three 
 : nths, and evincing- the things which related to the kingdom cf 
 L. F> it as some were hardened, and would not believe, speaking 
 reproachfully of the way before the multitude, he departed from 
 t ;em, and separated the disciples, disputing daily in the school cf 
 (,n • Tvrannus. And this was done for the space cf two years, so 
 that all the inhabitants of Asia, both Jews and Greeks, heard the 
 Word of the Lord Jesus. And God wrought extraordinary mira? 
 cles by the hands of Paul; so that handkerchiefs or aprons were 
 carried from his body to those that were sick, and the diseases re- 
 moved from them; and the evil spirits came out of them. And some 
 of the strolling Jews, who were exorcists,* undertook to name the 
 name cf the Lord Jesus over those who had evil spirits, saying, 'We 
 adjure you by Jesus, whom Paul preaches.' And there were seven 
 sons cf one Sceva a Jewish chief priest, who elid this. But the 
 evil spirit answering, said, 'Jesus I knew, cud Paul I know, but who 
 are you? 1 And the man in whom me evil spirit was, sprung upon 
 them, and getting master of them, prevailed against them, so that 
 they fled c t of the house naked and wounded. And this was known 
 to all the Jews, and Greeks also, dwelling at Ephesus; and fear fell 
 upon them all, and the name of the Lord Jesus was magnified. 
 And many of them, who believed, came and confessed, and made a 
 declaration of their deeds. And a considerable number of those who 
 had curious arts', bringing their books together, burnt them before a}!-. 
 and they computed the val le of them, and found it fifty thousand 
 pieces of silver .-J- so powerfully did the Word of the Lord grow, and 
 prevail. 
 
 21. New when these things were fulfilled, Paul purposed in spii I 
 that passing through Macedonia and Achaia, he would go lo Jerusa 
 lem, saying, After I have been there, it is necessary for me also to 
 see Rome. And sending two of thorie that ministered to him, Timothy 
 and Erastus, into Macedonia, he himself staid some time in Asia. 
 And there happened abo it thai time no small tumult concerning that 
 way. For a man, whose name was Demetrius, a working silversmith, 
 by making silver shrines cf" Diana, procured no small rain to the 
 artificers: whom he gathered together, with the workmen employed 
 about the business, and said, Men, you know that our maintenance 
 arises from ties manufacture; and yen see and hear that this Paul has 
 persuaded great numbers of people, not only of Ephesus, but almost 
 of all Asia, and has turned them asiele, saying, that they are not 
 deities which arc made with hands: so that (here is danger not only 
 bis occupation cf curs should be depreciated, but also that the 
 temple of the great goddess Diana should be despised, and her 
 Leur destroyed; whom all Asia, and the world worship. And 
 hearing tins, they were filled with rage: and cried out, saying, Great 
 i 3 Diapa cf the Ephesians! And the whole city was filled with .confu- 
 sion, and they rushed with one accord into the theatre, dragging 
 
 * Pretenders io a power cf expelling demons. \Mout 7500 dollars, 
 
£36 v< rs op a. osti cA. \\ 
 
 thither (• iius an I i 
 
 \ii'l vvb( n I'. .i.l would have gon into the people, the disciples 
 not permit him. officers of As 
 
 the) had a friendship fi lat be would 
 
 •nture hims< It into th< crying 
 
 one thing-, and fusi d, 
 
 and til .'< th; r 
 
 \nd they thrust forward v I he multitude, the 
 
 urging him on- An h his hand, 
 
 w ould bai e made a defenci to t I . 
 
 tint he via- a J« .v, on out for 
 
 about the Bpacc of two hi • 
 r.Mt the cl he people, said, Eph* 
 
 man is there that docs not kno* thai thecity of thi 
 is dei oted to the- great goddess Diana, and to the image that feD do\j ;.> 
 from Jupiter? Sinci then these t] ncontestable, it is i 
 
 sary for you to be quiet, and to d > tatc manner; 
 
 u have brougnt these men, v.iio are neither robbers of temples 
 of ;. our godde^ If therefore Demetrius, and the 
 
 rs that are \v.t!i him, h 
 held; and there are the pr • I thi m im] 
 
 But if you are inquiring any thing concerning other matters, it .shall 
 be determined in a legal congregation. And indeed we are in danger 
 of being called in Question for the insurrection which has happened 
 this day, as there is no cause by which we can account for litis con- 
 course. And when he had said these things, he dismissed the con- 
 
 'on. 
 XX. Now after the tumult was ceased, Paul calling the disciples 
 to him, and embrac ng them, departed to go into Macedonia. And 
 going through those parts, and having < snorted them with much 
 discourse, he came into Greece. And when he had continued there 
 three months, as an ambush was laid for him by the Jews when he 
 was about to embark for Syria, he thought it advisable to return by 
 Macedonia. And Sopater the Bcrean accompanied hira as far as 
 \s'a;j" and of the Thessalonians, Aristarehus and Secundus; and 
 Gaius of Derbe, and Timothy: and of the Asiatics, Tychicus and 
 Trophimus. These going before, staid for us at Troas. And we 
 set sail from Philippi, after the days of unleavened bread, and came 
 to them at Troas in five days, where we continued seven days. Add 
 on the first day of the week, when the disciples met together to 
 break bread, Paul being about to depart on th< morrow, discoursed 
 to them and continued his speech until midnight. And there w< re 
 many lamps in the upper" room in which they were assembled; and a 
 certain young man, whose name was Eutychus, sitting in an open 
 window, f< 11 into a profound leep: and as Pa. 1 continued his dis- 
 course a long time, he was so overpowered with sleep, that he fell 
 down from tne third story, and was t;*ken up dead. And Paul went 
 d' wn, and fell upon birr, and taking him in his arms, said, Do not 
 make Sfa? disturbance, fir his life is in him. And going up again, 
 
XX ACTS OF APOSTLES. 237 
 
 and having 1 broken bread, and eaten, he conversed a considerable 
 time, even till break of clay, and so departed. And they brought 
 the youth alive, and were net a little comforted. But we went 
 before into the ship, and sailed to Assos, where we were to take up 
 Paul: for so he had appointed, choosing- himself to go a-foot. And 
 as soon as he joined us at Assos, we took him in, and came to Mitylene. 
 And sailing- from thence, we came the next day over ag-ainst Chios? 
 and the day following- we touched at Samoa, and having staid at 
 Trogyllium, we came the day after to Miletus. For Paul had deter- 
 mined to sail by Ephesus, that he might not spend any time in Asia; 
 for he earnestly endeavored, if it were possible for him, to be at 
 Jerusalem on the day of Pentecost. 
 
 17. But sending to Ephesus from Miletus, he called thither the 
 elders of the congregation. And when they were come to him, he 
 said to them, You know how I have been conversant among you all 
 the time, from the first day in which I entered into Asia, serving the 
 Lord with all humility, and with many tears, and trials, which befei 
 me by the ambushes of the Jews: and how I have suppressed nothing 
 that was advantageous, not neglecting to announce to you, and to 
 teach you publicly, and from house to house, testifying both to the 
 Jews and Greeks, reformation to God, and faith in our Lord Jesus 
 Christ. And now, behold, I am going bound in the spirit to Jerusa- 
 lem, not knowing the things that shall befal me in it: excepting that 
 the Holy Spirit testifies in every city, saying that bonds and afflictions 
 await me. But I make Ao account of any of these tilings, nor do I 
 esteem my life precious to myself, so that I may but joyfully finish 
 iny course, and the ministry which I have received of the Lord Jesus, 
 even to testify the good news of the favor of God. And now, behold, 
 I know that you all, among whom I have conversed, proclaiming the 
 Jdngdom of God, shall not see my face any more. Wherefore I 
 testify to you this day, that I am clear from the blood of all men, 
 For I have not declined to declare to you all the counsel of God, 
 Therefore take heed to yoTselves, and to the whole flock, over- 
 which the Holy Spirit has constituted you overseers,* to feed the con- 
 gregation of the Lord, which he has redeemed with his own blood. 
 For I know this, that afcer my departure grievous wolves will enter 
 in among- you, having no mercy en the flock. Yes, from among your 
 own selves men shall arise, speaking perverse things, to draw away 
 (Thciples after them. Watch therefore, remembering that for the 
 space of three years I ceased not to warn every one by night and by 
 day with Vars. And now, brethren, I recommend you to God, and 
 to the word of bis grace, even to him that is able to edify you, and 
 to give you an inheritance among all that are sanctified. I have 
 coveted no man's silver, or gold, or raiment. -Yes, you yourselves 
 know that these hands have ministered to my necessities, and to those 
 that were with me. I have showed you all things, how that thus 
 laboring you ought to assist the infirm, and to remember the words 
 of the Lord Jesus, that he himself said, . 'It is much happier to give 
 than to receive.' And having said these things, he kneeled dowii a.nd 
 
 * Or bishops. 
 
238 ACT* Of Al'.'.S I i ck. XXI 
 
 prayed with them all. And there was great lamentation among them 
 all: and falling- upon Paul's neck, they kissed him; (specially griev- 
 ing for that word which he spoke, that they should sec his face no 
 more. And they conducted him to the .ship. 
 
 SECTION XIV. 
 
 Paul returns to Jerusalem. — His Conduct and Treatment 
 
 there 
 
 XXI. AND as soon as we had withdrawn from them, and h:. 
 sail, we came with a direct course to Coos, and the next d?y to 
 Rhodes, and from thence to Patara. And finding a ship passing 
 over to Phoenicia, we went aboard, and set sail. And coming within 
 sight of Cyprus, and leaving it on the left hand, we sailed to - 
 and landed at Tyre: for there the ship was to unload its fi 
 And we continued there seven days, finding disciples, who told Paul 
 by the Spirit, not to go up to Jerusalem. But when we had finished 
 these seven days, we departed, and went our way; and they all 
 attended us out of the city, with their wives and children; "and, 
 kneeling down on the sea shore, we prayed. And having embraced 
 each other, we went on board the ship; and they returned hack to 
 their own houses. And finishing our course, we came from Tyre to 
 Ptolemais, and embracing the brethren, we continued with them one 
 day. And on the morrow they departed, and came to Cesarea; and 
 entering into the house of Philip the evangelist, who was one of the 
 seven,* we lodged with him. Now he had four virgin daughter?, 
 "who were prophetesses. And as we continued there many days, a 
 certain prophet, whose name was Agabus, came clown from Judea: 
 and coming to us, he took up Paul's girdle, and binding his owrs 
 hands and feet, he said, 'Thus says the Holy Spirit, So shall the 
 'Jews at Jerusalem bind the man whose girdle tins is, and shall 
 'deliver him into the hands of the Gentiles.' And when we heard 
 these things, both we and the inhabitants of that place entreated 
 him that he would not go up to Jerusalem. But Paul answered, 
 "What do you mean, thus weeping and breaking my heart' fur I am 
 ready not only to be bound, but also to die at Jerusalem for the name 
 of the Lord Jesus. And when he would not be persuaded, we ceas- 
 ed, saying, Let the will of the Lord be dene. 
 
 15. And after these days, making up our baggage, we went up *> 
 Jerusalem. And some of the disciples also from Cesarea went *Jong 
 with us, and brought us to one Mnason a Cyprian, an old disciple, 
 with whom we should lodge. 
 
 And when we were arrived at Jerusalem, the b^thren received us 
 with pleasure. And the next day Paul entered in with us to James; 
 and all the elders were present. And having mbraced them, he 
 gave them a particular account of those things which God had done 
 among the Gentiles by his ministry. And when they heard it they 
 glorified the Lord, and said to him, Brother, you see how many 
 myriads of believing Jews there are; and they are all zealous for the 
 
 * Mentioned in chapter vi. 5. 
 
ch. XXI ACTS OF APOSTLES. 239 
 
 law. Now they have been informed of you, that you teach all the 
 Jews which are among the Gentiles, to apostatize from Moses, saying 
 that they ought not to circumcise their children, nor to walk accord- 
 ing- to the customs. What is it then? The multitude must by all 
 means come together, for they will hear that you are come. There- 
 fore do this that we say to you: there are with us four men, who 
 have a vow upon them; take them, and purify yourself with them, 
 and be at charges for them, that they may shave their heads: and all 
 will know, that there is nothing in those things, which they have 
 heard of you; but that you yourself walk regularly, keeping the law. 
 And as for the believing Gentiles we have written, determining that 
 they should observe none of these things, except it be to keep them- 
 selves from what is offered to idols, and from blood, and from that 
 which is strangled, and from fornication. Then Paul took the men> 
 and the next day being purified with them, entered into the temple, 
 declaring the accomplishment of the days of purification, till an 
 offering should be offered for every one of them. But as the seven 
 days were about to be accomplished, the Jews that were from Asia,* 
 seeing him in the temple, threw all the populace into confusion, and 
 laid hands upon him, crying out, Israelites, help.' This is the man, 
 that every where teaches all men contrary to the people, and the law, 
 and to this place; and has even brought Greeks into the temple, and 
 polluted tliis holy place. (For they had before seen Trophimus the 
 Ephesian in the city with him, whom they imagined that Paid had 
 brought into the temple.) And the whole city was moved, and 
 there was a concourse of the people; and laying hold of Paul, they 
 dragged him out of the temple: and immediately the gates were shut, 
 And when they went about to kill him, word was brought to the 
 commander of the cohort, that all Jerusalem was in confusion: whe 
 immediately took soldiers, and centurions, and ran in among them, 
 And when they saw the commander and the soldiers, they ceased 
 from beating Paul. Then the commander drew near, and took him 9 
 and ordered him to be bound with two chains: and inquired who he 
 was, and what he had done. And some among the multitude cried 
 out one thing, and some another. And as he could not know the 
 certainty by reason of the tumult, he commanded him to be carried 
 into the castle. But when he was upon the stairs, it came to pass 
 that he was borne by the soldiers because of the violence of the 
 crowd. For the multitude of the people followed, crying out, 'Away 
 with him!' 
 
 37. But as Paul was going to be brought into the castle, he said t« 
 the commander, May I be allowed to speak to you ? Andf he said. 
 Can you speak Greek? Are you not that Egyptian, who did before 
 these days stir up a sedition, and led out into the wilderness four 
 thousand murderers' 1 But Paul said, I am indeed a Jew of Tarsus im 
 Cihcia, a* citizen of no inconsiderable city; and I entreat you, permit, 
 me to speak to the people. 
 
 * Cvmt to celebrate the fast of Pentecost. 
 f Hearing him speak in the Greek language, 
 
310 10T8 OF APOSTIBS. cJt. \\;i 
 
 And on his giving him permission, Paul standing on the - 
 med with his hand to the people; and when there was a great 
 
 Idressed (hen in the H< brew dialect Baying — 
 thren, and fathers, hear m\ apology, which I make now to 
 you. And when they heard that he addressed them in the H 
 dialect, the) the rather kept Buenc< ; and he said, I am indeed a jew, 
 born at Tarsus in Cilicia, but educated in this city at the feet of 
 Gamaliel, accurately ii i the law of our fatli 
 zealous for God, :.s you all are at this daj . who p< rsccuted thi 
 to the death; binding both men and women, and deliv< rin^ tin m into 
 prison- Lest is my witm SS and all the national 
 senate: from whom also having received letters to the bnthrcn, I 
 went to Damascus v.> bring those thai were there bound to Jerusalem, 
 that they might he punished. And it enme to pass that as I u 
 my journey, and was come nigh to Damascus, about noon, on a 
 sudden a gn at light shone about me from heave n; and I fell to the 
 ground, and heard a voice saying to me, 'Saul, Saul, why do you 
 persecuV me?' But I answered, 'Who are you, Lord'' And he 
 said to me, 'I am Jesus the Nazareno, whom you persecute.' And 
 they that were with me saw the light indeed, and were terrified; but 
 they did not hearj the voice of him that spoke to me. And I sa : d, 
 'Lord, what shall I do'"' And the Lord said to me, 'Arise, and go to 
 Damascus, and there it shall be told you of all things, which are ap- 
 pointed for you to do.' And as I could not see by reason of the glory of 
 that light; being led by the hand of those that were with me, I came 
 to Damascus. And one Ananias, a pious man according 1 to the law, who 
 had an honorable character among the Jews that dwell at Damascus, 
 coming to me, and standing by me, said to me, ^Brother Saul, look 
 'up.' And in that very hour 1 looked up epon him. And he said, 
 'The God of our fathers has chosen you to know his will, and to see 
 that righteous person, and to hear a voxc from his mouth; because 
 you shall be his witness to all men of those things which you have 
 seen and heard. And now why do you delay? Arise and be im- 
 mersed and wash away your sins, invokingthe name of the Lord.' And 
 it came to pass; that when I was returned to Jerusalem, and was pray- 
 ing in the temple, T was in atrance; and Isaw himsaying to me, 'Make 
 haste, and depart quickly from Jerusalem, for they w ill not rcceive 
 3 our testimony concerning me.' And I said, 'Lord, they knew I 
 was imprisoning, and scourging in the synagogues them that believed 
 in thee; and when the blood of Stephen thy martyr was shed, I also 
 was standing by, and consenting to his sin/ ghtt r, and kept the gar- 
 ments of those that slew him.' And he said to me, 'Go your way, for 
 I will send you far off to the Gentiles ' 
 
 XXII. 22. — And they heard him to this word, and they lifted up 
 their voice, saying, 'Away with this fellow from the earth, for it is 
 not fit shat he should live.'* And as they were crying out and were 
 rending their garments, and casting dust into the air, the commander 
 ordered that he should b brought into the castle, saying, that he 
 should be put to the qucstionf by scourging, that he might kr.ov 
 
 'i e. Distinctty. Sec Acts ix. 8. &.c. |i. e. Examined by. fed 
 
CM. XXIII ACTS OF APOSTLES. 241 
 
 for what cause they raised such an outcry against him. And as 
 they were binding him with thongs, Paul said to the centurion 
 who stood by, *Is it lawful for you to scourge a man who is a 
 Roman, and uncondemned?' And the centurion hearing this, went 
 and addressed the commander, saying, 'What are you about to do? 
 for this man is a Roman.' And the commander came, and said to 
 him, 'Tell me, are you a Roman?' And he said, 'Yes.' And the 
 commander answered, 'I obtained this freedom with a considera- 
 ble sum of money.' And Paul replied, 'But I was free born.' 
 They therefore, who were about to have put him to the question, 
 immediately departed from him: and the commander was afraid 
 when he knew that he was a Roman, and because he had bound 
 him. 
 
 And on the morrow desiring to know certainly of what he was 
 accused by the Jews, he loosed him from his bonds, and commanded 
 the chief priests and all the Sanhedrim to come together; and 
 bringing Paul down, he set him before them. 
 
 XXIII. And Paul looking attentively on the Sanhedrim, said, 
 'Brethren, I have even to this day lived towards God in all good 
 
 conscience ' And Ananias the high priest commanded those 
 
 that stood by him to smite him on the mouth. Then Paul said to 
 him, 'God is about to smite you, O you whited wall! For do you 
 sit to judge me according to the law, and yet, in violation of the 
 law, command me to be smitten?' But they that stood by said, 
 'Do you revile the high priest of God?' And Paul said, 'Brethren, 
 I was not aware that it was the high priest; for it is written, **You 
 shall not speak evil of the rider of your people." Then Paul per- 
 ceiving that the one part were Sadducees, and the other Pharisees, 
 cried out in the Sanhedrim, 'Brethren, I am a Pharisee, the son 
 of a Phirisee; for the hope and resurrection of the dead I am 
 brought into judgment.' And on his speaking this, there was a 
 contention between the Pharisees and the Sadducees; and the 
 multitude was divided. For the Sadducees say tnere is no resur- 
 rection, neither [good nor evil] messenger, nor [departed] spirit; 
 but the Pharisees confess both. And there was a great clamor; 
 and the Scribes who were on the side of the Pharisees, arose and 
 contended, saying, 'We find no evil in this man; but if a spirit, or 
 a heavenly messenger has spoken to him, — let us not fight against 
 God.* And as a great disturbance arose, the commander fearing 
 lest Paul should be torn in pieces by them, ordered the soldiers 
 to go down, and take him by force from the midst of them, and to 
 bring him into the castle. 
 
 And in the following night the Lord standing by him, said, 
 ♦Be of good courage, Paul: for as you have testified the things 
 concerning me in Jerusalem, so you must also bear testimony in 
 Rome.' And when it was day, some of the Jews, entering into a 
 conspiracy, bound themselves with a curse, saying, that they 
 would neither eat nor drink till they had killed Paul. And they 
 were more than forty who had made this agreement. And they 
 came to the chief priests and elders, and said, 'We have bound 
 
 n 
 
M2 a« i c/h x\nr 
 
 ourseh iemn anathema. * not to tas'e. any tiling till \>e 
 
 hare slain Paul: nqw therefore do you *iththe Sanhedrim signify 
 to the commander, that he bring liim down to you to-morr*w t as if 
 you would more accurately discuss what relates to him; and we 
 ady to kll him before he can come near you. P.ut Paul's 
 sixer's son hearing >f the ambush, came, and entering into the 
 castle, told Paul. Arid I ' .* u 1 calling one of the centurions to him, 
 said, 'Conduct 'his young man to the commander, for he has 
 something to tell him.' He therefore took, and led him to the 
 commander, and said, 'Paul the prisoner, calling 1 me to him, de- 
 sired that I would hnng to you this young man, who has some- 
 • ling to tell you.' And the commander taking him b\ the hand, 
 and leading li m into a retired place, inquired of him, 'What is 
 ••hat you have to tell m< ?' And h said, 'The Jews have agreed 
 her to ask you, ihujou would bring down Paul to* morrow 
 tr» the Sanhedrim, as it they would inquire something more accu- 
 rately concerning him. ll.it do not be prevailed upon by them; 
 for h -re are more than forty of them tint lie in ambush for him, 
 who have obliged themselves by an anathema neither to eat nor 
 drink till they have killed him; and they are now ready, waiting 
 . ;i ( r,h r from you.' The commander therefore dismissed the 
 j oung man with a charge, 'He sure you tell no man, that you have 
 discovered these things to me.' And he called to him two of the 
 ( enturions, and said, 'Prepare two hundred soldiers to go to 
 Cesares; and seventy horsemen, and two hundred spearmen by 
 l!.e third h-nir of the nig!it;f and provide beasts to set Paul upon, 
 a i (1 conduct him in safety to Felix the governor. i And he wrote 
 an • pi>t ! c, the contents of which are in this copy: — 
 
 26. 'Claudius Lysias to his excellency Felix the governor, sends 
 •greeting: 
 
 ' This imn was seized by the Jews, and had like to have been 
 Slain by them, wl.en I came with a party of soldiers, and rescued 
 'inn: :-nd 1 ha\e learnt since that he is a Roman. And desiring to 
 ' fc.no w the crime of which they accused him, 1 brought him before 
 'the Sanhedrim whom I found to be accused concerning questions 
 •of their law, but to have nothing charged upon him worthy of 
 'death, or of bonds. But w.ien it was signified to me that an 
 'amDtish would be laid for the man by the Jews, 1 immediately 
 'sen', him to you. commanding his accusers also to declare before 
 'you what they have against him. Parewel/ 
 
 The soldiers therefore as it was commanded them, taking up 
 Paul, brought him by night to Antipa'ris. And the next day 
 they returnedto the castle, leaving the horsemen to k r o with him-. 
 who entering int ... and delivering ihe epis'le to the go- 
 
 vernor, presented Paul also before him. And when (he governor 
 had read the U Iter, he asked ( fwhat province he was: and being 
 informed 'hat he was of Ciiicia, '1 will hear you, said he, when 
 accusers are also come.' And he commanded him to be 
 i iJe- rod's pretoi 
 
 I Of the province 
 built by H 
 
fJl. XXl\ ACTS OF APOSTLES. 
 
 SECTION XV. 
 Paul a Prisoner in Cesarea. appears before Governors 
 Felix and FlsIics, and King dgrippa, and defends 
 liimse/f before Ihem. 
 
 XXIV. AXD after five days the high priest Ananias came down, 
 with the elders, and a certain orator named Tertullus: and they 
 made their appearance before the governor against Paul. And 
 he being called, Tertullus began to accuse him, ?a\ing, 'As v.c 
 enjoy great peace by your means, and as illustrious deeds are 
 happily done to this nation by your prudent administrator,, v.v 
 accept it always, and in all places, most noble Felix, with all 
 thankfulness. Nevertheless that I may not trouble you farther. I 
 beseech you to hear us in a few words, with your usual candor: 
 for we have found this man a pestilent fellow and a mover of 
 sedition among all the Jews throughout the world; and a ring- 
 leader of the sect of the Nazarenes: who has attempted also to 
 profane the temple, and whom we apprehended, and would have 
 judged according to our law; but Lysias the commander of the 
 cohort coming upon us with a great force, took him away out of 
 our hands, commanding his accusers to come to you.; by which 
 means, you may yourself en examination take cognizance of all 
 these things, of which we accuse him.' And the Jews also gave 
 their assent, saying, that these things were so. 
 
 10 Then Paul, after the governor had made a signal to him to 
 speak, answered. Knowing that you, O Felix, have been for 
 several years a judge to this nation, I answer for myself with the 
 more cheerfulness: since you may know, that it is no more than 
 twelve days since I went up to worship at Jerusalem; and they 
 neither found me disputing with any man in the temple, nor 
 making any insurrection among the people, either in the syna- 
 gogues, or in the city: nor can they produce any proof of the 
 things, concerning which they now accuse me. But this I confess 
 to you, that after the way, which they call a sect,* so worship I 
 the God of our fathers; believing all things which are written in 
 the law and in the prophets; having hope towards God of that, 
 which they themselves also expect, that there shall be a resurrec- 
 tion of the dead, both of the just and of the unjust. And upon 
 this account, { exercise myself to have always a conscience with- 
 out offence towards God, «nd towards men. Now after several 
 years, I came to bring alms to my nation, and offerings: upon 
 which some Asiatic Jews found me purified in the temple; nei'her 
 with multitude nor with tumult; who ought to have been present 
 before you, and to accuse me if they had anything against me: or 
 let these themselves say, if when I stood before the Sanhedrm, 
 they found any crime in me; unless it be with relation to this one 
 word, which I cried out when I stood among them, 'that for the 
 resurrection of the dead I am judged by you this day.' 
 
 * appendix, No, XLVIII. 
 
l\ I ACTS QF AP0ST1 Ch. 
 
 And when Felix heard these things, he put them off, saying, 
 'After 1 have been more accurately informed concerning this 
 wny, when I.ysius the commander comes down, 1 will take cogni 
 r.ancc of the affair between you.' And he. commanded the centu- 
 rion to keep Paul, and let him liuve liberty, and to hinder none of 
 his friends from assisting him, or coming to him. 
 
 24. And after some days Felix coming with Drusilla his wife, 
 v. ho was a Jewess, sent for Paul, and heard him concerning the 
 faith in Clirist. And as he reasoned concerning righteousness, 
 and temperance, and judgment to come, Feli;; trembling, answer- 
 ed, 'Go your way for this time, ur.d 1 will take some future oppor- 
 tunity to call for you.' And he hop< d also that money would be 
 given him by l'aul, that he might set him at liberty; and therefore 
 lie sent the more frequently for him, and discoursed with him. 
 Now after two years were ended, Felix was succeeded by Fortius 
 Festus; and Felix willing to ingratiate himself with the Jews, left 
 Paul a prisoner. 
 
 XXV. When Festus therefore was come into the province, after 
 three days he went up from Cesarea to Jerusalem, and the high 
 priest, and the chief among the Jews appeared before h>m against 
 Faul, and entreated him, that he would send for him to Jerusalem; 
 laying an ambush to kill him by the way. But Festus answered, 
 that Paul should be kept at Cesarea, and that he himself would 
 shortly set out for that place: 'therefore, said he, let those of you, 
 who are able, go down with mc, and if there be any thing criminal 
 in this man, let them accuse him.' And having continued among 
 them more than ten days, he went down to Cesarea, and the next 
 day sitting down on the tribunal, he commanded Paul tebe brought. 
 And when he appeared, the Jew?, who came down from Jerusa- 
 lem, stood round about, bringing many heavy accusations against 
 Paul, which they were not able to prove; while he answered for 
 himself, 'Neither against the laws of the Jews, nor against the 
 temple, nor against Cesar, have I committed any offence at all.' 
 But Festus willing to ingratiate himself with the Jews, answered 
 Paul, and said, 'Will you go up to Jerusalem, and there be judged 
 before me concerning these thing&r' But Paul said, 'I am stand- 
 ing at Cesar's tribunal, where I ought to be judged. I have done 
 no wrong to the Jews, as you know perfectly well. For if indeed 
 I have done wrong, or have committed any thing worthy of death, 
 I refuse not to die; but if there is nothing [in those things] of 
 which these accuse me, no man can give- me up to gratify them! 
 I appeal to Cesar.' Then Festus having spoken with the council, 
 answered, 'Have you appealed to Cesar ? To Cesar you shall go.' 
 
 And when some days were passed, king Agrippa and Bernice 
 came to Cesarea to pay their respects to Festus. And as they 
 continued there many days, Festus laid before the king the case 
 of Paul, saying, 'There is a certain man left in boids by Felix: 
 concerning whom, when I was at Jerusalem, 'he ch ef priests, 
 and the elders of the Jews informed me, desiring judgment against 
 him. To whom I answered, that it is not the custom of the Romans 
 to give up any man to destruction, till Irj that is accused have ths 
 
Ch. XXVI ACTS OF APOSTLES. 245 
 
 accusers face to face, and be allowed an opportunity of making 
 his defence as to the crime laid to his charge. When therefore 
 they Mere come hither, ), without any delay, sat down upon the 
 tribunal next day, and commanded the man to be brought forth. 
 Against whom, when the accusers stood up, they brought no 
 charge of such things as I supposed; but*had certain questions 
 against him relating to their own religion, and about one Jesus, 
 that was dead, whom Paul affirmed to be alive. But as I was 
 dubious of the question relating to him, I said, that if he were 
 willing he should go to Jerusalem, and there be judged of these 
 things. But Paul appealing to be kept to the hearing of our 
 august emperor, I commanded him to be kept till I could send 
 him to Cesar.' Then Agrippa said to pestus, 'I also would wil- 
 lingly hear the man myself.' And he sa:d, 'To-morrow you shall 
 hear him.' 
 
 The next day therefore, Agrippa and Bernice coming with great 
 pomp, and entering into the place of audience, with the com- 
 manders and principal men of the city; at the command of Festus, 
 I'm! was brought forth. And Festus said, 'O king Agrippa, and all 
 you who are present with us, you see this man concerning- whom 
 all the multitude of the Jews have pleaded with me, both at Jeru- 
 salem, and here, crying out, that he ought not to live any longer. 
 But I could not apprehend him to have done any thing worthy of 
 death; yet as he himself has appealed to our august emperor, I 
 have determined to send him. Concerning whom I have nothing 
 certain to write to his majesty: wherefore I have brought him out 
 before you all, and especially before you, O king Agripoa, that 
 after examination taken, I may have something to write: for it 
 seems to me to be absurd to send a prisoner, and not to signify also 
 the crimes alleged against him. 
 
 XXVI. Then Agrippa said to Paul, 'It is permitted to you to 
 speak for yourself.' Then Paul stretching forth his hand, made 
 his defence. 
 
 'I esteem myself happy, O king Agrippa, that I am this day to make 
 my defence before you, concerning all those things of which I am 
 accused by the Jews; especially as you are acquainted with all the 
 customs and the questions among the Jews: wherefore I entreat 
 you that you will hear me with patience. The manner of my life 
 from my youth, which from the beginning was spent among my 
 own nation in Jerusalem, is known to all the Jews; who knew me 
 from the first (if they would testify) that according to the strictest 
 sect of our religion I lived a Pharisee. And now 1 stand in judg- 
 ment for the hope of that promist- which was made by God to our 
 fathers: to which promise our twelve tribes hope to attain, wor- 
 shipping continually night and da\ : concerning which hope, O 
 king Agrippa. I am accused by the Jews. Why should it be 
 judged an incredible thing by you, that God should raise the dead? 
 I indeed thought with myself, that I ou^ht to do many things con- 
 trary to the name of Jesus the Nazarene. Which according!) I 
 did in Jerusalem; a"d I shut up many of he saints in prison, 
 having received authority from the chief priest. And when some 
 
 21* 
 
A<:ts OP AP09 i LES. ill. 
 
 of th< m were kitted, I pave my vote against them: and frequently 
 punishing ihem in all the synagogues, 1 compelled them to bias* 
 pheme: ami being exceedingly mad against thern I persecuted 
 rven lo foreign cities. Willi t l is view, as I v.;.s going to 
 Damascus, with authqfity a:.d commission from the chief priests, 
 at mid day, on the road, O king Agrippa, I saw a light from 
 heaven, exceeding the splendor of the sun, shining about me, and 
 those who travelled with me. And when we were all fallen down 
 to the earth, I heard a voire speaking to me, and saving in the 
 Hebrew language, 'Saul, Saul, uhy do you petsecute rne 5 It ij 
 hard for you to kick against the goads.' And I said, 'Who arc 
 you, Lovdr' And he said, 'i am Jesus whom you persecute But 
 arise, and stand upon your feet, for to this pupose I have appeared 
 to you, to ordain you a minister, and a witness both of the thingi 
 which jou have seen, and of those in which I will appear to you: 
 delivering you fr< in the people, ar.d from the Gentih s, to whom 1 
 now send you, to open their eyes, to bring them, by the fa'nh 'hat 
 is in me, from darkness to light, and from the power of S*tan to 
 (iod; that they may receive forgiveness of sins, and an inheritance 
 among them that are sanctified.' From that time, O king Agrippa, 
 I was not disobedient to the heavenly vision: but declared first to 
 them at Damascus, and at Jerusalem, and through all the country or 
 .Tudea, and then to the Gentiles, that they should reform, and re- 
 turn to God, performing deeds wor hy of reformation On account 
 of these things, the Jews seizing me in the temple, attempted to 
 have killed me with their own hands. Having therefore obtained 
 help from God, I continue until ti.is^day, testifying b< th to small 
 andgrea', saying nothing but what the prophe's and Moses have 
 declared should be, that the Messiah having suffered, and being 
 the first who rose from the dead, ehculd discover light to the 
 people, and to the Gentdes. ' 
 
 24 And as he was thus makinT his defence. Fcs'us said with 
 t loud voice, 'Pau', you are distracted: much learning dr v- s you 
 
 to madness.' But he repl ed, 'I am not mad, most nobU- F« stus. but 
 Otter the words of truth and soberness. For the king knows ot 
 these things, to whom ^Iso I speak With freedom: for I arn per- 
 suaded none of these things ai e hidden from him, since 'his is r.ct 
 an affair transacted in a coiner. O king Agrippa, do you believe 
 the prophets? I know that you b< dieve.' Then Agrippa said to 
 Fau', 'You almost persuade me to be a christian.' And i'aui said. 
 '1 would to (Jr d, that not or.lv you, but also all that hear me I bis 
 
 1 y, were boh almost and altOgfctJ er such as I am, except these 
 chains.' And as he said this, the king arose, and the governor, 
 
 ind Bernice, and those who sat with them. And v. hen they had 
 retired; lUey spoke one with another, saying, 'This man has done 
 nothing worthy of death, or of bonds.' And Agiippa said to 
 Festus, 'This man might have been set at liberty, if he bad not 
 appealed to Cesar.' 
 
ch. XXVII ACTS OP APOSTLES, 247 
 
 SECTION XVI. 
 
 Paul's voyage to Italy Ms Shipwreck on Malta y and 
 
 his arrival as a Prisoner in Rome. 
 
 XXVII. AND as it was determined that we* should set sail into 
 Italy, they delivered Paul, and some other prisoners, to a cer.turion, 
 of the Augustan cohort, whose name was Julius. And going op 
 board a ship of Adramyttis,f we weighed anchor, intending to sail 
 by the coasts of Asia;i Aristarchus, a Macedonian of Thessalonica, 
 being with us. And the next day we reached Sidori: and Julius 
 treating Paul with great humanity, permitted him to go to his 
 friends, and to enjoy tne benefit of their 1 care. And weighing 
 anchor from thence, we sailed under Cyprus, because the winds 
 were contrary. And sailing through the sea over against Cilicia 
 and Pamphjlia, we came to Myra, [a city] of L\cia. And there 
 the centurion finding a ship of Alexandria bound for Italy, put us 
 on board it. And when we had sailed slowly for several days, and 
 were hardly got over against C nidus, the wind not permitting us, 
 ■ \ve sailed under Crete, over against Salmone:|| and passing it with 
 difficulty, we came to a certain place called the Fair Haven?, in 
 the neighborhood of which was the city of Lasea And, as much 
 time was spent, and sailing was now hazardous because the fast§ 
 was already over, Paul exhorted them, saying to them, 'Sirs, 1 
 perceive that this voyage will be attended with injury, and great 
 damage, not only to the lading, and the ship, but also to our 
 lives.' But the centurion paid greater regard to the pilot, and 
 the master of the vessel, than to those things which were spoken 
 by Paul. And as the haven was not commodious to winter in, the 
 greaterpart advised to set sail from thence, if they might possibly 
 reach to Pheniee to winter there; which is a haven of Crete, look- 
 ing to the south-west and north-west. And as the south wind 
 blew gently, supposing they were secure of their purpose, they 
 weighed anchor, and sailed on close to Crete. But not long 
 after, there arose against her a tempestuous wind, which is called 
 F.uroc'ydon.^l And as the ship w^s violently hurried away, and 
 was not able to bear up agains* the wind, we gave her up, and 
 were driven. And running under a certain island called Clauda, 
 we were hardly able to get masters of the boat: which when they 
 had hoisted up, they used helps, undergirding the ship; and fear- 
 ing- lest they should tall upon the quicksand?, ihey struck sail, and 
 so were driven. And as we were exceedingly tossed by the 
 
 *Luke noxo speaks in his oivn person. 
 
 •\Ji city of Mysia, not far from Pergamos. $The Lesser, 
 
 \\.1 promontory on the eastern coast of that island. 
 
 %0f expiation, kept on the 25th of our September; at ichich time 
 sailing in the Mediterranean is unsafe oh account of the Michaelmas 
 flows. Doddridge. 
 
 If O in modern phrase, a Levanter. See Shaw's Travels, pagev 
 358—361. 
 
24$ A (J hoi APOSTLES. c/l. XXV U 
 
 btorm, the n< xl day (hey lightened the ship: ami the third da) 
 we cabt out with our own h;in<!s die tackling of the -ship. Now 
 as neither sun nor stars appoared for several days, and no small 
 tempest pressed upon us, all remainder of hope that we might be 
 delivered, was taken away. And when there was great want of 
 food, then Paul standing in the midst of them, said, 'Sirs, you 
 ought to have hearkened to me, and not to have loosed from 
 . and incurred this injury and loss. Nevertheless even now 
 1 exhort }ou to be of good courage: tor there shall be no loss of 
 any life among you; but only of the ship. For 'here appeared to 
 me this night a messenger of the God whose 1 am, and whom I 
 worship, saying, 'Fear not, Paul; you must be presented before 
 and behold God has given you all them that sail with you.' 
 "Wherefore take courage, sirs, for I trust in God, that it shall be 
 so according to the manner in which it has been spoken to me. 
 But we must be cast upon a certain island. 
 
 27. And when the fourteenth night was come, as we were 
 tossed up and down in the Adriatic sea, the mariners suspected 
 about midnight that they drew near to some land: and sounding 
 they found it twenty fathoms; and having gone a little way from 
 thence, and sounding again, they found it fifteen fathoms. And 
 fearing lest they should fall upon some rocky shore, they cast 
 four anchors out of the stern, and wished that the day would 
 break. But when the mariners endeavored to flee out of the 
 ship, and had let down the boat into the sea, under pretence that 
 they were about to carry out anchors from the ship-head, Paul 
 said to the centurion and the soldiers, 'Unless these* continue in 
 the ship, you cannot be saved ' Then the soloiers cut off* the 
 cords of the boat, and let it fall oft'. And while the day was 
 coming on, Paul ex iorte.1 them all to take some food, saying, 
 •To-day you are longing, for this fourteenth daj,f and continue 
 fasting, having taken nothing. * Therefore I < x'.ort you to take 
 a refreshment, since this is conducive to your safety: for not a 
 hail- shall fall from the head cf any of you. And when he had 
 spoken thus, and had taken bread, he gave thanks to God before 
 them all; and having broken r, he began to eat. And being all 
 encouraged, they also took some food And we were in the ship 
 two hundred and seventy -six souls in all. And being satisfied with 
 food, they lightened the ship; and cast out the corn into the sea. 
 And v lien it was day, the} did not know the land; bu* they per- 
 ceived a certain creek, having a shore., into which they were 
 minded, if they were able, to have 'Lrust the ship. And when 
 lliey had weighed their anchors, they committed 'he siiip to 'he 
 sea. at the same time loosing the rudder-bands, § and hoisting up 
 
 • Without whose help we cannot manage her. 
 jfSince yon have been in this distress. 
 ■ Of a regular meal. — Pope's Odyss xxi 852. — Note. 
 ! Convenient for landing. 
 
 ^ Which had been fastened hefore, -when they let the vessel drive: but 
 ■ere now loosened in order to steer her into the creek. 
 
V'h. XXVI II ACTS OF APOSTLES. 249 
 
 the mainsail to the wind, they made for the shore. But falling on 
 a place where two seas met, they ran the ship aground, and the 
 fore part stuck fast, and remained immoveable, while the hinder 
 part was broken by the force of the waves. And the counsel of 
 the soldiers was, that they should kill the prisoners, lest any one 
 should swim away, and escape. But the centurion being desirous 
 to save Paul, hindered them from their purpose, and commanded 
 those that could swim, to throw themselves out first into the sea, 
 and get away to land: and the remainder, some upon plonks, and 
 others upon some of the things of the ship. And so it happened 
 that they all got safe to land. 
 
 XXVIII. And being got safe to land, they then knew that the 
 island was called Melita.* And the barbarians treated us with 
 uncommon humanity, for having kindled a fire, they brought us 
 all to it, because of the present rain, and because of the cold. 
 Now as Paul was gathering up a bundle of sticks, and laying them 
 upon the fire, a viper coming out of the heat, fastened upon his 
 hand. And as soon as the barbarians saw the fierce animal hang- 
 ing on his hand, they said one to another, 'This man is certainly 
 a murderer, whom vengeance has not permitted to live, though 
 he be saved from the sea.' But he shaking off the fierce animal 
 into the fire, suffered no evil. However they expected that he 
 should have swollen, or suddenly have fallen down dead: and 
 having waited a considerable time, and seeing no mischief befal 
 him, changing their minds, they said he was a god. And in the 
 nighborhood of that place, there was the estate of the Chieff of 
 the island, whose name was Publius; who having received us into 
 his house, entertained us in a courteous manner for three days. 
 And so it was, that the father of Publius being seized with a fever 
 and bloody flux, was confined to his bed: to whom Paul going in s 
 and having prayed, laid his hands on him, and healed him. Now 
 therefore when this miracle was wrought, the rest also, who had 
 disorders in the island, came and were healed. Who also honored 
 us with great honors, and when we departed put on board such 
 things as were necessary. And after three months we departed 
 in a ship of Alexandria, that had wintered in the island, whose 
 sign was Castor and Pollux. t And being arrived at Syracuse, we 
 continued there three days. From thence we coasted round, and 
 came over against Rhegium. And after one day the south wind 
 arising, we came in two days to Puteoli: where we found brethren, 
 and were entreated to stay with them seven days: and so we went 
 for Rome. And from thence the brethren having heard of our 
 affairs, came out to meet us 3 some as far as Appii Forum; and 
 
 *At present Malta. 
 
 \The governor of this island ivas called simply, The Chief, npulo?, 
 Vid Crot. 
 
 i The ancients had images both at the head and stern,- from the first, 
 called "the sign/' the ship iua3 named; the other was that of the 
 tutelar deity, 
 
150 rs in apostles. ch. xxvni 
 
 others to the Three Taverns: whom when Paul saw, he thanked 
 Qod, and took courage. 
 
 And when \vc came to Rome, tlic centurion delivered the pri- 
 soners to the captain* of the band: but Paul was permitted to 
 dwell apart in a house of his own, with a soldier that guarded 
 him. And it came to pass that, after three days, Paul called to- 
 gether those that were the chief of the Jews. And when they 
 were come together, he s;ud to them, Brethren, though 1 have 
 done nothing contrary to the people, or to our paternal customs, 
 yet was I delivered a prisoner from Jerusalem into the hands of the 
 Romans; who having examined me, were willing- to have set mc 
 at liberty, as there was no cause of death in me. Put when '.he 
 Jews opposed, 1 was obliged to appeal to Cesar; not as having 
 any thing of which to accuse my own nation. For this reason, 
 therefore, I entreated that I might see and speak with you: lor en 
 account of the hope of Israel, I am bound with this chain. And 
 they said to him, We have neither received letters from Judea 
 concerning you; nor have any of the brethren that have come 
 hither, related, or said any evil concerning \ou. Put we desire 
 to hear from you what you think; for as concerning 'his s< ct. it is 
 know, to us, that it is every where spoken against. And having 
 appointed him a day, many came to him at his lodging; to ivhom 
 Le expounded,! testifying the kingdom of G< d, and persuad ng 
 them of the 'hings that relate to Jesus, both from the law of Moses 
 and the prophets, from morning till evening. And snme were 
 persuaded by the things which were sp"ktn ; and some believed 
 no*. And disagreeing with each other, tiny broke up heasstm- 
 bl); Puut saying h : s one word. Surely well did the Holy Spirit 
 speak by lsa : ah t lit- prophet to our fathers, when he said, "Go to 
 "this people and say. Having you shall hear, and shall not : 
 "stand; and seeing you shall set, and shall not perceix'e.- for tht 
 '■of this people is become ei "ss; and with then- cars they hear A 
 "and they have drawn their eyes together; lest they should see with 
 "their eyes and hear ivith their ears, and under stand -with (her. 
 "and should be converted, and I should heal tlicm." Therefore be 
 it kn wn to you, that the salvati<n of God is sent to the Gentiles, 
 and they will hear it. And when he had said these things, the 
 Jews departed, having great debates among themselves. 
 
 But Paul continued two whole years in his own hired house, and 
 received all that can'e to him: announcing the kingdom of God, 
 and teaching those things which i elate to the Lord J< sus Christ, 
 with all freedom of speech, and without any restraint. - 
 
 •Or, Prefect of the Fretonan Band. 
 f Various passages of the scriptn 
 \Fromthe Roman magistrates. 
 
THE 
 
 EPISTLE 
 
 OF 
 
 PAUL THE APOSTLE, 
 
 TO 
 
 WRITTEN FROM COIIINTH, AND SENT TO HOME, A. D. 67. 
 
 I. PAUL, a servant of Jesus Christ, a called apostle, separated 
 to the gospel of God, which he promised before, by his prophets, 
 in the holy scriptures, concerning his Son, who was born of the 
 seed of David, with respect to the flesh; but was declared to be 
 the Son of God with power, with respect to the Spirit of Holiness, 
 by his resurrection from the dead: even Jesus Christ our Lord. 
 From whom we have received favor and apostolic mission,* m 
 order to the obedience of faith among- all the Gentiles on account 
 of his name; among whom are also you, the called of Jesus Christ: 
 to all who are in Rome, to the beloved of God, to the called, to 
 the saints: favor be to you, and peace from God our father, and 
 the Lord Jesus Christ. And first I thank my God through the 
 Lord Jesus Christ for all of you, that your faith is spoken of 
 throughout the whole world' For God is my witness, whom with 
 my spirit I serve in the gospel of his Son, that continually 1 make 
 mention of you, always in my prayers, requesting that by some 
 means now at length, I may have a prosperous journey by the will 
 of God, to come to you. For I greatly desire to see you, that I 
 may impart to you some spiritual gift, in order that you may be 
 established. And this is proposed that I may be comforted to- 
 gether with you, through the mutual faith, both of you and me. 
 Now, brethren, I would not have you ignorant, that oftentimes I 
 purposed to come to you, though I have been hindered hitnerto, 
 that I might have some fruit among you also, even as among the 
 other Gentiles. I am a debtor, both to the Greeks and to the 
 barbarians, both to the learned and to the ignorant. Therefore, I 
 am willing according to my ability, to declare the glad tidings even 
 to you who are in Rome. For I am not ashamed of the gospel 
 of Christ, because it is the power of Gvd for salvation, to every 
 one who believes, to the Jew first, and also to the Greek. For 
 the righteousness of God, by faith, is revealed in it, in order to 
 faith; as it is written, "But the just by faith, shall live." 
 
 Besides, the wrath of God is revealed from heaven against all 
 ungodliness and unrighteousness of men, who confine the truth 
 
 *., appendix, No. XLIX. 
 
IM HOMAXS. c/l. It 
 
 by unrighteousness. Because that u hicli may be known of God 
 is manifest among them, for God Ii;«s manifested it to them, (tor 
 his invisible tilings, even his eternal power and divinity," since the 
 creation of the world are clearly seen, when thought upon, by the 
 things that are made,) so that they are "riexcusable. Because 
 though they knew God, they did not glorify him as God, neither 
 gave him thanks, but became foolish by their own reasonings, and 
 their imprudent heart was darkened. Professing to be wise men, 
 they became fools: for they changed the glory of the incorruptible 
 God, into the likeness of an inruge of corruptible man, and of 
 birds, and of four-footed beasts, and of reptiles. Therefore also 
 God through the lusts of (heir own hearts, delivered them over to 
 uncleanness, to dishonor their own bodies between themselves. 
 Wbo changed the truth concerning God into a lie, and worshipped 
 and served the creature, rather than the Creator, who is blessed 
 forever. An en. 
 
 For this, God delivered them over to shameful passions; for even 
 their females changed the natural use into what is contrary to na- 
 ture. In like manner also, the males, leaving the natural use of 
 the female, burned with their lust towards on> another, males with 
 males working out that which is shameful, and leceiving in them- 
 selves that recompense of their error which was fii. And as they 
 did not approve of holding Gjd with acknowledgment, God de- 
 livered them over to an u.idiscerning mind; to wok those things 
 which are not suitabh ; neing filled with all injustice, fornication, 
 wickedness, cove'ousness, maliciousness, full of envy, murder, 
 strife, cunning, bad disposition, winsperers, revders, haters of 
 God, insolent, proud, boasters, inventtrs of evil pleasures, disobe- 
 dient to parents, impudent, covenant breakers, without natural af- 
 fection, implacable, unmerciful. 
 
 32. Some who clearly understand"}- the law of God, (that they 
 who practise such thing! are worthy of death,) not only do these 
 thugs, but even are well pleased with those who practise them. 
 Wherefore, you are inexcusable, O man, whosoever you are who 
 judge: for while you judge ano'her, you condemn yourself; be- 
 cause you who judge practise the same things. Besides, we 
 know that the sentence of God is according to truth upon them 
 who commit such things. And do you think this, O man, 
 who judge those who practise such things, and yet work 
 the same, that you shall escape the sentence of God? Or 
 do you misconstruct the riches of his goodness, and forbearance, 
 and slowness to anger; not knowing that this goodness of God 
 leads you to a reformation? Nevertheless, according to your ob- 
 durate aud impenitent heart, you treasure up to )ourself wrath 
 against a day of wrath, and revelation of the righteous judgment 
 of Qod: who will render to every one according to his w.rks. To 
 them indeed, who by perseverance in well doing, seek glory, 
 honour, and immortality, he will render eternal hfe: hut to them 
 w ho are contentious, and obey not. the truth, but obey unrighteous- 
 
 *Jpp. No. L. f App. No. LI. 
 
<A. in romAns. 853 
 
 ne&s, anger an J wrath shall be. [1 say] affliction and great distress 
 bball come upon ever, soul of man who works evil, of* the Jew 
 iirst, and also of the Greek, But glory,- honor, and peace shall 
 be to every one who works good, firsi to the Jew, and also to the 
 Greek. For there is no respect'of persons with God. As many 
 therefore? »a ha\e sinned without law, shall also perish without 
 1 being - judged by] law, and as many as have sinned under law, shall 
 be judged by law, (for not the hearers of the law are jusi before 
 God, but the doers of the law shall be justified. When therefore 
 the Gentiles, who have not a law, do by nature* the thing's of the 
 law, these persons, though they have not a law, are a law to them- 
 selves: who show plainly the work of the k.w written on their 
 hearts, their conscience bearing witness, and ti^j their reaconhigs 
 between one another, when they accuse or else excuse each othe.,) 
 in the day, when God will judge the hidden things of men by 
 Jesus Christ, according to my gospel. 
 
 17. Behold, ycu are surnamed a Jew, ard rest in the law, 
 and boast in God: and know his will, and approve the things that 
 are excellent, being instructed by the law; and boasi that you 
 yourself are a guide of the blind, a light of them who are in 
 darkness: an instrucier of the foolish, a teacher of babes, having- 
 the image of knowledge and of truth in the law. You then who 
 teach another, do you not teaeh yourself? You who proclaim 
 Do not steal, do you steal? You who command, Do no r commit 
 adultery, do you commit kdu;terj? You who abhor idols, do you 
 rob temples? You who boast in the law, by the breaking- of the 
 lawj do you dishonor God? For, as it was written, the name of 
 God is evil spoken of among the Gentiles, through you. Now 
 ciicumcision indeed profits, if you practise law; but if you be a 
 transgressor of law, your circumcision has become uncircumcision. 
 And if the uncircumcision keep the precepts of the law, will not 
 his uncircumcision be c .muted for circumcision? And will not the 
 uncircumcisi >n, which by nature fulSis the law, judg-e you a trans- 
 gressor of law, [though a Jew] by the literal circumcision? For 
 he is not a Jew,f who is one outwardly, neither is circumcision, 
 that which is outward in the flesh: but he is a Jew who is one 
 inwardly, and circumcision is of the heart, in the spirit, not in 
 the letter, I of the law:] of this man the praise is not from mem, 
 bu from God. 
 
 III. What then is the pre-eminence of the Jew' and what the 
 
 advantage of circumcision? Much in every respect: but chiefly 
 
 indeed, because they were entrusted with the oracles of God. 
 
 But what if some have not believed, will not their unbelief destroy 
 
 the faithfulness of God? B> no means. But let God be true, 
 
 th -u h every man be a liar; as it is written, i -'lhat you may be 
 "juatified in your threatening,?, and may overcome when you judge " 
 
 ■ Hut if our unrighteousness establish the righteousness of God, 
 
 what shall we say? Is not God unrighteous, who inflicts wrath? 
 ak this after the manner of man.) By no means: ether 
 
 * Appendix y ffo. LII. f One of God's people. 
 99 
 
->•! ROMANS. ch. IV 
 
 wise how shall God judge the world' Fcr if the truth of God 
 
 h;is abounded to his ijlory through m> lie, why still am 1 also 
 
 1 as a sinner? And [why not add.] (as we are slanderous- 
 
 Jy reported to practise, and as some affirm we order;) certainly, 
 le' ns do evil that good may come? Of these the condemnation 
 
 t. Well then, do we excel [the Gentiles?] Not at a!!, 
 
 < r or we luve formerly proved both Jews and Gentiles to be all under 
 
 sin. As it is written, ' 7io?ie righteous,- no, not one. 
 
 \MI6 thai understand-;; there ;? none thai seeks after God. 
 
 ir out of the *oa$: they arc together become unproft- 
 
 I ionc that ilnct good; there is not so much as one. 
 
 :! is an open sepulchre; "with their tongues they have used 
 
 poison of usps is under their lifts; their mouth is full of 
 
 ' cursinr a::d bitterness. Their feet are svnft to shed blood. De- 
 
 ''on and misery Iwk in their path*; but the path of peace they 
 
 ' have not known. There is no fear of God before their eyes " Now 
 
 we know that whatever things the law says, it says to them who 
 
 are under (he law- that every mouth may be stopped, and that all 
 
 the world may be liable to punishment before God. Where fore 
 
 by works of law. there shall no flesh be justified in his sight; 
 
 because through law is the knowledge of sin. 
 
 21. But row a righteousness of God withou* law, is discovered, 
 being testified by the law and the prophets; even the righteousness 
 of God through faith of Jesus Christ, to all and upon all who 
 believe; for there is no distinction; because all have sinned, and 
 come - e praise of God; being justified of free gift by his 
 
 ,e redemption which is by Christ Jesus: whom 
 as set forth a propitiator} 1 through faith in his blood, for a 
 •roof of his own righteousness in pa-sing by the sins which were 
 before committee', throng'.; the forbearance of G d: for a proof 
 : -^biejusnc-ssin the present time, in order thai he may 
 rtifyinghim who is of the faith of Jean. Where 
 boasting: It is excluded. By v. hat law? Of world? No: 
 hut !>v the ;uw of fsi h. We conclude then, thai by faith man is 
 i without works of Yaw. Is he the G<>d of the Jews only, 
 * of the Gentiles also' Yes, of the Gentiles also. Seeing 
 is one God, he will justify 'he circumcision by faith, and 
 •tie uncircumcision through the t: h. Do we 'hen make law use- 
 less 'hrough the faith? By nt me; ns a fcr v e establish law. 
 
 iv But what do we say r father ob^nined by the 
 
 flesh? tor if Abraham were ju tifled by w rks he » ight bea-sf. but 
 
 iot br fore God. For.whi sa,v*tl scripturr? '-And Abraham be- 
 
 ",o.l and it ~^as counted to neit." Now to 
 
 i.im who works, t: e reward is not ousted as a favor, biu as a 
 
 d»M. But to him who Joes nor work, bir beli-ves on him who 
 
 : ustmes lie ungodly, his faith is counted for righteousness [a- a 
 
 like manner also, David describes the blessedness of 
 
 n to whom t.cd coin 's i ighteousneaa without works: sa- i^.g, 
 
 "Blessed ere they whose imqtdties. are forgiven, a?id r.-hose sins are, 
 
 bendix, Ac. Lill. 
 
tk. V ROMANS. 255 
 
 "covered. Ulessed is the tnan to -whom the Lord xvill not count s?/r." 
 Comes this blessedness then on the circumcision only, or on the 
 uncircumcision also? for we affirm that faith was counted to Abra- 
 ham for righteousness. How then was it counted? when he was in 
 circumcision cr in uncircumcision? Not in circumcision, but in 
 uncircumcision. And he received the mark of circumcision as a 
 seal of the righteousness of the faith which he had in uncircum- 
 cision, in order to his being the father of all who believe in un 
 circumcision, that righteousness might be counted even to them. 
 And the father of the circumcision, that [righteousness might be 
 counted] to those who are not of he circumcision only, bat 
 also walk in the footsteps of the faith of our father Abraham-, 
 Which he had in uncircumcision. 
 
 Besides, not through a righteousness oflaw, the promise was to 
 Abraham, and to his seed, that he should be the heir cf a v 
 but through a righteousness ol faith. For if they who are vighu ous 
 by law are heirs, faith is rendered vain, and the promise is mads 
 of no effect. Farther, the law works out wrath: but where law 
 h not, there is no transgression. For this reason it is through 
 faith, that it might be by favor, in order that the promise might 
 be sure to all the seed; not to that only which is by the law, but 
 to that also which is by the faith of Abraham, who is the father of 
 Us all, (as it is written, "Surety a father of many nations have I 
 constituted you") in the presence of him whom he believed, even 
 of God, who makes alive the dead, and cails things which exist; 
 not as though they existed. He, contrary to hope, believed with 
 foope, that he should be the father of many nations, according to 
 what was spoken, "So shall your seed be." 
 
 19. And not being weak in faith, he did not consider his own body 
 now dead, being about a hundred years old, neither the deadness 
 of Sarah's womb. Therefore against the promise of God. he did 
 noi dispute through unbelief, but was strong in faith, giving glory- 
 to God. And was fully persuaded, that what was promised, he was 
 able certainly to perform. Therefore also it was counted to him 
 for righteousness. Now it was not written for his sake only, that 
 it was so counted to him; but for our sakes also, to whom it wil) be 
 counted, even to those who believe on him who raised up Jesue 
 our Lord from the dead; who was delivered to death for ou.. 
 offences, and was raised again for our justification. Wherefore^ 
 being justified by faith, we have peace with God, through our 
 Lord Jesus Christ;— through whom we have had introduction also 
 by faith into Ins favor in which we stand, and boast in hope of the 
 glory of God; and not only so, but we even boast of afflictions, 
 knowing that afHici ion works out patience; and patience, appro- 
 bation; and approbat ion, hope And this hope makes not ashamed, 
 because the love of God is poured out into our hearts by the Holy 
 Spirit, who is given to us. Besides, we being still weak, in due 
 time Christ died for the ungodly. Now scarcely for a just man mil 
 one die-, though for a . ood man one perhaps would even dare to 
 die. But nis own >ove towards us God commended, because we 
 being stili sinners, Christ died for us. Much more then, behjg 
 
15% '.3. :. VI 
 
 now j 
 him. 
 
 ,t^ reconciled, \ 
 vr ith ihr • Hit we even 
 
 boast in God, through our - : :n we have 
 
 received the rtconciliati n. For 
 sin entered into Ihe world, ami ' 
 through to all mei For until thela 
 
 • tunted in the world: bu( sin is n< 
 law -j Neverthel um Adam 
 
 over them who had not smii'-l after the similitude of Adam's 
 transgression, who isthe type of bim who wast.) come. ll<> 
 not as the tal', s^ als:) ii the gracious gift. For if by the fall of 
 the one man, he man) ciicd; much more the favor of God, and 
 the gift by favor, which is of the one man Je^us Christ, haa 
 abound d to the man). Also, not as the sentence through the 
 one who sinned, is the free gift: for indeed the sentence was for one 
 offence to condemnation; but the gracious gift is of many oifenct 9 
 to righteousness. b< sides, if by the fall of the one man, d 
 has reigned through that one man; much more they who receive 
 the overflowing of favor, and of the gift of righteousness, shall 
 reign in life, thn ugh the one man Jesus Christ. Well then, as 
 through oru ^ntence came] upon all men to condemna- 
 
 tion: even so, through one right? entence came] upon al< 
 
 men to justification of life. And as through the disobedience of 
 one man, the many were constituted sinners; even so through the 
 obedience of one man, the many shall be constituted righ 
 But law privily entered, so that the offence has abounded, 
 ever, where sio has abounded, favor bas superabounded, That 
 as sin bas reigned by d ath, so also favor might reign through 
 righteousness to eternal life through Jesus Christ our Lord. 
 
 VI. What then do we s.*y? Let us continue in sin that f.ivor may 
 abound? 
 
 By uo means: we who have die" »ow shall v. 
 
 Arc you ignorant that so man} of 
 into Christ Jesus, have been immersed into bis 
 have been buried together with him by immersion into his 
 like as Christ was raised from the dead by the glory of 1 
 oven so we also shall walk in a new li£ 
 planted together in the likeness of his death, certa 
 also in the likeness of his resurrection. You know this that oi 
 man was crucified together with him, that the bod. of 
 rendered inactive, m order that we may not any loi \ 
 sin. For he who is dead is freed From sin. Since- then \. 
 With Christ, we believe that we shall also live to 
 Knowing that Christ being raised from the d< ai . 
 no more lords it over him. For he who died, died by sin once: but 
 he who lives, lives by God: so then consider yourselves to be 
 indeed by sin; b;;t alive by God, through Christ Jesu 
 
 ■L \Appendix, N< ■ LiV 
 
ch. VII ROMANS. 257 
 
 Wherefore let not sin reign in your mortal body, so as to obey it by 
 the lusts of the body. Neither present you to sin your members as 
 instruments cf unrighteousness; but present yourselves to God as 
 alive from the dead, and your members to God as instruments of 
 righteousness. Besides sin shall not lord it over you; for you are not 
 under law, but under favor. What then do we say? We will sin, 
 because we are not under law, but under favor? By no means. Do 
 you not know, that to whomsoever you present yourselves slaves, in 
 order to obedience, you are his slaves whom you obey, whether of 
 sin to death, or of obedience to righteousness? But thanks to God, 
 that although you were the slaves of sin, yet you have obeyed from 
 the heart the mould of doctrine into which you were cast. And 
 being made free from sin, you have become the slaves of righteous- 
 ness. I speak af cr the manner of men, on account of the infirmity 
 of your flesh: wherefore as you have presented your members servile 
 instruments to uncleanness and to iniquity, to work iniquity; so now 
 present your members servile instruments to righteousness, to .work 
 holiness. For when you were slaves of sin, you were free men as to 
 righteousness. And what fruit had you then from those things of 
 whiehyou arc now ashamed? for the reward of these things is death,. 
 But now being set free from sin, and having become servants of God, 
 vou have your fruit to holiness, and the reward, everlasting life. 
 For the wages of sin is death; but the gracious gift of God is ever- 
 lasting life, through Christ Jesus our Lord. 
 
 VII. Know you not, brethren, (for I speak to them who know 
 law,) that the law has dominion over a man, only so long as he lives'' 
 For a woman who has a husband, is bound by law to her husband 
 while he lives; but if her husband die, she is loosed from the law of 
 the husband. So then, she shall be called an adulteress, if, while 
 her husband lives, she be married to another husband; but if the 
 husband die, she is freed from that law; so that she is no adulteress, 
 though married to another husband. Wherefore, my brethren, you 
 also have been put to death by the law, in the bedy of Christ, in 
 order that you may be married to another, even to him who is raised 
 from the dead, that we should bring forth fruit to God. For when 
 w were in the flesh, the sinful passions which we had under the 
 law, wrought effectually in our members, to bring forth fruit to 
 death. But now we are loosed from the law, having died in that by 
 which we were tied; so that we ought to serve in newness of the 
 spirit, and not in oldness of the letter. 
 
 What then do we say, that the law is sin? By no means. Nay, I 
 had not known sin, unless through law. For even strong desire Ihad 
 not known to be sin, unless the law had said, ii You shell not covet.'' 
 Brt I say that sin taking opportunity under the commandment, 
 wrought, effectually in me all strong desire; for without law sin is 
 dead. There foie I was alive without law formerly: but when the 
 commandment came, sin lived again, and I died. And so the 
 commandment [intended] for life, the same was found by me [to 
 end] in death.* For sin taking Opportunity under the command- 
 
 *"Jppendix, Nc. LV. 
 
 VOX 
 
2:38 human ch. \ in 
 
 deceived mcj and through it -i.w me. Whercf 
 
 indeed is hoh , and the commandm* nl hoh , and just, u\A good. 
 
 The good law, thru, to me baa I athr— I". 
 
 But sin haa become death, that rin migtrt appear working out death 
 
 . through the good law; thatis, that sin ,me a most 
 
 ling sinner throng!] the commandment Besides, we knew 
 that the law is spiritual; but lam carnal, Id under sin. For 
 
 wild I thoroughly work, I do not approve; for I practise not thai 
 which I incline; T> = 1 1 what l hate, that I do. And if I do 
 J incline not, I assent to the law that it M good. Nov.- then fore, it i 
 no more I who work H out, but sin dwelling in me. For I ki • 
 good dwells not in me, that is in my flesh, fndced to 
 r ar me; but to work out what is excellent, I do not find near m< 
 Therefore I <!o not the good which I incline; but the evil which I do 
 not incline, that I pra< th N . it' I do that which I do not inclin< , 
 K is 11 ) more I who work it out, bu1 sin dwelling in me. Well then, 
 [find, this law to me inclining hat is excellent, tint evil lies 
 
 near me. For I am pleased with th ■ law of God, according to the 
 inward man. But I sec ancfth my members warring against 
 
 the law of my mind, and bringing me into captivity to the law of sin, 
 which is in my members. () wretched man that I am, who will de- 
 liver me from the body of this death! I thank God, whodcliv 
 througl 'inst our Lord. Do I' my self then as a 
 
 with the mind the law of (iod, but with the flesh, the law of sin' 
 [By no means *] There is then now to those in 
 
 Christ Jesus, who walk not according to thejlesh, but according to the 
 the law of ot fife, by ( hrisl Jesiif freed 
 
 m< from the law of sin and of death. ForG disown Son 
 
 in the likeness of sinful flesh, and of a sin-offering, bas cond' 
 sinin the flesh, (the tiling impossible to rt was weak 
 
 ;!j the h\ sh.) That the righti j be fulfilled 
 
 by us who walk not according to the flesh, but 
 
 \\>w they who live according to Ac flesh, mind the things of th : 
 flesh; and they wno live according to the Spirit, the things of the 
 Spirit. But the minding of the flesh is d ath, and the rmndmg ol 
 the Spirit is life and peac< : b cause the minding of the flesh i 
 ty against God: for to the law of God it is not 3ubj( ct, neither indeed 
 
 .-. Wherefore they who are m the flesh cannot please God. 
 Now you arc not in the flesh, but in the spirit, because the Spirit of 
 God dwells in you.f But if any one have not the Spirit of Chribt, 
 lie is none of his. And if Christ be in you, the body, indi ed, is dead 
 
 - >ed to sin, but the spirit is life with respect to righti ous 
 For, ifthe Spirit of him who raised up Jesus from the dead, dwell in 
 you, he who raised up Christ from the dead, will make even your 
 mortal bodies alive, through his Spirit who dwells in you. Well 
 
 brethren, wc are not debtors to the flesh, to live according to 
 
 sh. Wherefore if you live according to the flesh, you shall 
 die; but if through the spirit you put to death the deeds of the body, 
 you shall live. Because as many as are led by the Spirit of Goc', 
 
 id'.Xt No. LVI. j.fppcndix, Ab. LVH 
 
c/l. VIII ROMANS. 259 
 
 the ;e a e the sens of God. For you have not received the spirit of 
 bondage agai ■ to fear; but you have received the spirit of adoption, 
 by which we cry Abba, Father. Also, die Spirit itadT bears witness 
 together with our spirit that we are children of God. And ii 
 ciujdreifo then heirs; heirs, indeed, of God, and joint heirs with 
 Christ: if we jointly suffer, that also we may be jointly glorified. 
 
 18. However, I reckon that the sufferings of the present time are 
 not worthy to he compared with the glory which is about to be re- 
 vealed in us. For the earnest desire of the creature locks for the 
 rev.! vticn of the sons of God. For the creature was subjected to 
 vanity, (n«t willing it, but by him who has subjected it,) in hope, 
 that even the Cloture, itself shall be liberated from the bondage of 
 corruption, into the tw-dom of the glory of the children of God. 
 Besides, we know' that every weature groans together, and travails in 
 pain together until now. And not <M-,l v they, but ourselves also, who 
 hare the first fruit of the Spirit, even we ™*iv S elvcs groan within Our- 
 selves, waiting for the adoption, namely, the reiWn U tion of our body. 
 For we are saved in hope: now hope attained is not iu,^;* f or ^ v }{ a t 
 a man enjoys, how also can he hope for it? But if we hope i\>? what 
 we do not enjoy, we wait with patience for it. And likewise, even 
 the Spirit helps our infirmities: for what we should pray for as we 
 ought, we do not know; but the Spirit himself intercedes for us by 
 inarticulate groaning*. And he who searches the hearts, knows what 
 the mind of* the Spirit is, that to God he intercedes for the saints. 
 Besides we know that all things work together for good to them who 
 love God, to them who are called according to his purpose. For 
 whom he foreknew, he also predestinated to be conformed to the 
 image of his Son, that he might be the first born among many breth- 
 ren. Moreover, whom he predestinated, thern he also called; and 
 whom he called, them he also ji stifled; and whom he justified. 
 Them he also glorified. What shall we say then to these things? 
 Since God is for us, who can be against us? He certainly who spared 
 not his proper Son, but delivered him up for us all, how will he not 
 with him also, graciously give us all things? Who will bring an ac- 
 cusation against "the elect of God? It 's God who justifiesf them. 
 Who is he who condemns them? It is Christ who died, or rathe? 
 who has risen, who also is at the right hand of God, and who makes 
 intercession for us. Who will separate us from the love of Christ.^ 
 Will affliction, or distress, or persecution, or famine, or nakedness, or 
 peril, or sword? As it is written, i Truly for your sake we are put to 
 "death ull the clay long: we are accounted as sheep for the .slaughter " 
 Nay, in all these things we do more than overcome, through him who 
 has loved us. For I am persuaded that neither death, nor life, nor 
 messengers, nor principalities, nor powers, nor things present, nor 
 things to come, nor height, nor depth, nor any other creature, will 
 be able to separate us from the love of God which is through Christ 
 Jesus our Lord. 
 
 *Append : x, No. LVIIT. ^Delivers. 
 fAppenduvi, No. LIX. 
 
260 ROM A* (li. IX 
 
 \\ i -n-cicncc 1 • 
 
 me w "i ,).--. in the llolj Spirit, t ; !. < I ii vc grcal grief and unci 
 
 sh in in} heart t >r mj bretl ren, my kinsmen according to the 
 
 • (for I myself ^ i i k c (hem] w»-> wishing to be separated from 
 
 i who are Israelites, whose are the adoption, and the glory, 
 
 und the covenants, and flic givii g of the law, and the worship, and 
 
 omises; whose are the father 1 , and from whom the Christ dc*- 
 
 i ;.ii d according to the flesh, \\ ho b orer all, God blessed for ever. 
 
 Amen. 
 
 6. Now it is not possibli that the promise of G< <1 lias fallen: for all 
 who are of Israel, thew are not Israel. Neither because the? ' irc 
 the seed of Abraham, an they all children, but "In btu^sAauyour 
 seed be called? thai is, the- children of the flesh. *ese are not tie 
 children of God, but the children of the p*omke are counted for 
 M-ed. Now the word of promise wa* <ms > "-According to litis time 
 J will come, and Sarah shall hav" *>*>" And not only [was there 
 tliat limitation,] but Reb«^* :i]so having conceived twins by one, 
 even Isaac o.irYatb»«*» tlK '- v indeed not being yet horn; ncithci having 
 
 done any go^ or CVi h tnrvt lnc P ar P OBe °f ®°& nrigbt stand by an 
 I lectin*** uot on account of works, but of him who calls, it was said to 
 hef, "7%C elder shall serve the younger;" as it is written, "Jacob I 
 
 /are loved, but Esau I have alighted.]* What shall we say thesi 
 
 Is not injustice witli God ; By no means. For he says to Moses, 
 
 ♦•/ will have mercy on whom I will have mercy, und I will have compos- 
 ,; .s an on whom I will have compassion." So then it is not of him who 
 wills, nor of him who runs, but of God who shows mercy. Besides 
 ^hc scripture says to Pharaoh, "Even for this same purpose I have 
 "raised ym Ufa that I might show in you my power, and that my 
 '•name 'nigh: be published through all the earth. " W ell then, he has 
 mere}- on. whom he will, and whom he will he hardens. 
 
 But you will say to me, Why does he still find fault, for who has 
 resisted his will? Nay, but O man, who are you that replies against 
 God ? Shall the thing formed say to him who formed it, Why have 
 you made me thus* Has not the potter a just power over the cLy 
 to make of the same lump, one vessel to honor, and another to dis- 
 honor? Yet if God, willing to show his wrath, and make known 
 !iis power, has carried with much long suffering the vessels of wrath, 
 fit'e:l for destruction. And that he might make known the riches of 
 his glory on the vessels of mercy, which he had before prepared for 
 glory. Even us whom he has called, not only among- the Jews, but 
 also among the Gentiles. Even as he says by Hosea, "I will call that 
 "my people, which was not my people, and her beloved, who was not 
 "beloved. And it shall come to pu>s, m the place where it was said to 
 "them, You are not my people, there they shall be called Sons of the 
 "koine dad,'" Besides, Isaiah cries concerning Israel, "Though the 
 ^number of the children of I mil be as the sand of the sea, only a 
 '•remnant .shall be saved. For finishing and cutting short the work in 
 "r'gJiteousness, certainly the Lord will maJce it a speedy work upon 
 the earth." And as Isaiah has said before) "Unless the Lord of hosts 
 
 * Appendix, No. LIX. \Appendix, No. LX. 
 
Hi. X ROMANS. 2(Vi 
 
 "ha<l left us a seed, ive should have become as Sodom, and been made 
 
 (ike to Gomorrah." What then do we say 5 That the Gentiles 
 
 who did not pursue righteousness, have laid hold on righteousness 
 a righteousness, however, which is of faith. But Israel who pur- 
 sued the law of righteousness, has not attained to the law of righte- 
 ousness. For what reason: Because not by faith, but indeed 
 
 by works of law they pursued it; for they stumbled at the stone of 
 stumbling. As it is written, "Behold I place in Zion a done of 
 "stumbling* and a rock of offence; yet whosoever believes on him shall 
 fi not be ashamed." 
 
 X. Brethren, indeed my heart's desire and prayer, which is t» 
 6od for Israel, is, that they may be saved. For I commend* them 
 that they have a great zeal, but not according to knowledge. Where- 
 fore, being ignorant of the righteousness of God, and seeking to 
 establish their own righteousness, they have not submitted to the 
 righteousness of God: although Christ is the end of the law for 
 righteousness to every one who believes. For Moses describes the 
 righteousness which is by the law, that "The man who does these 
 things, shall live in them." But the righteousness by faith thus speaks, 
 Say not in your heart, Who shall ascend into heaven ? that is, to bring 
 down Christ. Or who shall descend into the deep ? that is, to bring 
 again Christ from among the dead. But what does it say ? The 
 matter is nigh you, in your mouth, and in your heart: that isy the 
 matter of faith winch we announce is nigh you. That if you will 
 confess with your mouth the Lord Jesus, "and will believe with your 
 heart that God has raised him from the dead, you shall be saved. 
 For with the heart we believe to righteousness, and with the mouth 
 we confess to salvation. 
 
 11. For the scripture says, "Whosoever believes mi him shall not be 
 ashamed." Indeed there is no distinction either of Jew or of Greek: 
 for the same Lord of all is rich towards all who call upon him. "For 
 
 v:hoever will call on the name of the Lord, shall be saved." But how 
 
 shall they call on him in whom they have not believed? and how 
 shall they believe in him of whom "they have net heard ? and how 
 shall they hear without a proclaimed and how shall they proclaim 
 unless they be sent? as it is written,* "How beaufful are the feet of 
 "them wfokbring the Joyful message of peace, of them who brag- the 
 
 "j n !/f u l neu ' s of grod things/" -Nevertheless, all have not obeyed 
 
 the good tktings; for Isaiah says, "Lord, who believes what he hears us 
 
 proclaim?" So then, belief comes from hearing, and this hearing 
 
 by the word of God. But [ ask, Have they not heard? Yes, in- 
 deed* "Their sound has gone out to all the earth, and their words to ike 
 
 "etuh of the world." But I object; Israel has not known. First, 
 
 Moses says, "I 'will provohe you to jealousy by that which is no nation 
 by n foolish nation £ will enrage you." Besides, Isaiah is very bold 
 ■u ien he says, "I am found by them -who did not seek me: lam shown 
 'tojhet.i -if/io did not ante for me." But concerning Israel he said, 
 "All the day long have I stretched forth my hand to a disobedient an<J 
 ''rebelling people." 
 
 "Appendix, iVo. LXL 
 
262 ►HANI th. xi 
 
 XI. I ask ihen, fix* Gcxl rust off ! By no n 
 
 n I ani an Israelite-, < ! • f Abraham, of I 
 
 Benjamin. (Jod has not eta*, off his people whom heretofoi 
 
 acknowledged. * Do you not know what the scripture sa_\s to I 
 v he u he complains to God a,_/ saying* "Lord, they 
 
 "killed thy prophet*, and have 4 
 "left alcjiCy and they seek my life." I>ut what My 
 God to him' *'Ihave reserved to myself seven thousand men who hare 
 t: not bowed the knee to the image of Baal." So then, '• 
 present time, there is a remnant according to an election by i 
 And if by favor, it is no more of works, o t h er wis e fu\or is no more 
 lavor but if of works, it is no more favor, otherwise work 
 more work. What then' The thing Israel earnestly Seeks, tl 
 has not obtained; but the election has obtained it, and 
 bhnded. As it is written, "God has given them a spirit' 
 "sleep, eyes not seeing, and ears not hearing* until this present day." 
 And David says, "Let their table be for a snare, and a trap, and c 
 "siumbhng block, and a recompense to them. Let their eye-: be ttark- 
 *' ■■■ ed so as not to see, and bow down their back continually.*' I ask 
 
 th n, Have they stumbled so as to fall for ever By no means. 
 
 But through their fall salvation is given to the Gentiles, to exciie there 
 to emulation. Now, if the fall of them be the riches of the world, 
 and the diminishing of them, the riches of the Gentiles, how much 
 more their fulness? Now I speak to you Gentiles; and inasmuch as I 
 am the apostle to the Gentiles, 1 do honor to my ministry, if by any 
 means I may excite to em .lation my nation and may save some of 
 them. Because, if the casting away of them be the reconciling of 
 the world, what will the resumption of them be, but life from the 
 dead? Tor, if the first fruit be holy, the lump is uiso hofy; and it 
 the root he holy, so are the branch if some of the branches 
 
 ■were broken off, and you who are a wild olive, are ingrafted instead 
 of them, and are become a joint partaker of the root and fat;> 
 the olive; boast not against the branches: for if you b 
 them, you bear not the root, but the root you. 
 
 You "will say however, the branches were broken off that 1 migh*. 
 be grafted in. 
 
 19. True: by unbelief they were broken ofT, and you by faitb 
 stand. Be not high-minded, but fear. For if God spared not the 
 natural branches, perhaps neither will he spare you. Behold then 
 the goodness and severity of God: towards them who fell, severity: 
 but towards you, goodness, if you continue in his goodness, other 
 u also shall be cut off. And even they, when they abide not 
 in unbelie f, shall be grafted in: for God is able again to graft them in. 
 For if yo i wen rait off from the olive by nature wild, and contrary to 
 nature were grafted into the good olive, how much rather shall those 
 -who are the na» iral branch.es be grafted into their own olive? For, 
 brethren, that you may not be wise in your own conceits, I would 
 not have vou ignorant of this secret, that blindm ss in part has happen- 
 ed to Israel, till the fulness of the Gentiles coiae ia. And so all 
 
 •4/>pendix, JSo % LXU. 
 
Ui. XII ROMANS. 263 
 
 Israel shall be saved; r<.3 it is written, "The Deliverer shall come out 
 "of Zion. and shall turn away ungodliness from Jacob. For this ia 
 tx my covenant with them, when I shall take away their sins." With 
 respect to the gospel indeed, they are enemies, on your account: but 
 with respect to the election, they are beloved on account of the 
 fathers. For the free gifts and the calling of God are without re- 
 pentance. Besides, as you also in times past have disobeyed God 9 
 yet now have obtained mercy through their disobedience; even so 
 these also have now disobeyed through your mercy, so as through 
 your mercy they also shall obtain mercy. For God has shxit up to- 
 gether all for disobedience, that he might have mercy upon all. 
 
 the depth of the riches both of the wisdom and of the knowledge 
 of God! How unsearchable are his judgments, and his ways past 
 finding out! For who has known the mind of the Lord? or who 
 has been his counsellor? or who has first given to him, and it shall be 
 recompensed to him again? For from him, and by him, and to him, 
 are all things: to him be the glory for ever. Amen. 
 
 XII. Wherefore, brethren, I beseech you by the tender mercies 
 of God, that you present your bodies a living sacrifice, holy, accep- 
 table to Gcd, which is your reasonable worship. And be not fashion- 
 ed like to this world, but be changed by the renewing of your 
 understanding, that you may approve what is that good, and accepta- 
 ble, and perfect will of God. Also by the favor which is given to me, 
 
 1 command every one that is among you, not to think more highly 
 |of himself] than he ought to think; but think so as to behave wisely, 
 according as to each God has distributed his measure of faith. For a 
 as in one body we have many members, but all the members have 
 not the same office; sc we, the many, are one body under Christy 
 and severally members of one another. Having then spiritual gifts s 
 differing according to the favor which is given to us, whether pro- 
 phecy, let us prophesy according to the measure* of faith; or minis- 
 try, let us be dil'gent in the ministry ; or he who teaches, in teaching; 
 or he who exhorts, in exhortation; he who distributes, let him do it 
 with simplicity; he who presides, let him do it with care; he who 
 shows mercy, let him do it with cheerfulness. Let love be without 
 hypocrisy: abhor evil, cleave to good. In brotherly love, be kindly 
 disposed towards each other. In honor go before one another. Ins 
 care for each other be not slothf 1. In spirit be fervent when serv- 
 ing the Lord. Rejoice in hope. Be parent in cfM lot on. Continue 
 instant in prayer. Communicate to the necessities of the saints. 
 Follow hospitality to strangers^ Bless them who persecute ycu: 
 bless, and curse not. Rejoice with them who rejoice, and weep 
 with them who weep. Be of the same disposition towards one 
 another. Do not care for high tilings: but associate with lowly men. 
 Be not wise in your own conceits. To no one return evil for evil. 
 Premeditate things comely in the sight of all men. What relates ta 
 you is, live in peace with ail men, if possible. Beloved, do not 
 avenge yourselves, but give place to the wrath [of God:" 1 for it is 
 wri + tcn, '■'Vengeance belongs to t&ej I -idll repay t ?\- '-= h^r^,^ 
 
&64 ch. xi 1 1 
 
 : inlt : for tins doing 1 , you v ill hi 
 Be not overcome of evil, but overcome evil with pood. Let 
 i the higher povt • • 
 > .5 that l»« under God. Wherefore, he 
 
 who sets himself in to the power, resists the 01 
 
 <;<.d; and they wl .' to tin n 
 
 For rulers an nol a terror to good works, but to evil, 
 then not be afraid of the power' l»<> thai 
 shall have praise of the aan 
 
 good to you. But if you do that which is evil, be afraid? beo 
 does no1 I)-, ar the bv ord in vain. 
 
 inflicl wrath on him who •• Wherefore it is 
 
 ! bryouto be subject, net only on account of wrath, but 
 also on acco or this reason, there f" • 
 
 also to them, because they are public n 
 ntinually to thisve ry thing. U< ndertherefore to all their dues; 
 
 to whom tax i- due, tax: to whom custom, CU9tom| to whoi I 
 
 to whom honor, honor. Ow no man any thing, unless to love 
 
 lother. Per he who loves anothi r, has fulfilled the lav , Foi 
 
 Ibis, "You shall not commit adultery, You shall not kill. You shall not 
 
 "steal, You shall not b< ar false witness, You shall not covet," and if 
 there be any other commandment, it is summed up in tl 
 namely, u You shall brm your neighbor as yourself.'* Lo> 
 evil to one's neighbor: therefore love is the fulfilling of th 
 Also this I command, Know the season, that it is already the how for 
 us to awake out of sleep. For now the salvation is nearer us than 
 
 we believed. The night is far advanced, and the da\ 
 hand. Let us therefore put oft' the works of darkness, and let us 
 put on the armor of light. Let us walk abo>.'t decently as in th< 
 7>ot in revellings and drunkenness, not in chambering^ an i 
 
 not in strife and envy. But put you on the Lord Jesus < 
 and make no provision for die lusts of the flesh. 
 
 XIV. Him who is weak in the faith receive; but without regard to 
 differences of opinions. One indeed believes he may 
 thing; but he who is weak [in the faith,] eats herbs only. Let not 
 him who eats, despise him who eats not: and let not him who eats not, 
 condemn him who ea s; for God has received him. "Who arc you 
 that condemns another's household servant? By his own master he 
 stands or falls: and he shall be made to stand, for God is able to make 
 him stand* One indeed thinks a day more holy than another; but 
 another thinks even day alike. Let ever) one be convinced in b ; s 
 •wn mind. He who observe* the day, observes it to the Lord: and 
 he who does not observe the day, to the Lord he does dot observe it. 
 iie who eats, eats to the Lord, for he gives God thanks: and he who 
 eats not, to the Lord he eats not, and gives God thanks. For none of 
 us lives by himself, and none of us dies by himself. But whether we 
 live, we live by the Lord; and whether we die, we die by the Lord: 
 •whether we live therefore or di<>, we are the Lord's. For to this end 
 both died and rose, and live; again, that he might ride over 
 f^'.h the dead and the living. But you, why do you condemn your 
 
ck. XV ROMANS. 265 
 
 "brother? and you also, why do you despise your brother? for we shall 
 all be placed before the judgment seat of Christ. For it is written, 
 *vZ.v / Hid, says the Lore/, surely to me every knee sluill bow, and even/ 
 "tongue shall confess to God." Well then, every one of us shall 
 give an account concerning- himself to God, Let us therefore no more 
 Judge one another; but judge you this rather, not to lay an occasion 
 of stumbling before a brother, or an occasion of falling. 1 know 
 and am persuaded by the Lord Jesus, that there is nothing unclean 
 v^t^ itself; yet to him who accounts any thing to be unclean, to that 
 man it is unclean. Wherefore if your brother be hurt through your 
 meat, you no longer walk according to love. Do not destroy him 
 with your meat for whom Christ died. Let not then the good which 
 "belongs to you be evil spoken of. For the kingdom of God is net 
 meat and drink, but righteousness, and peace, and joy in the Holy 
 Spirit. And lie who by these things serves Christ, is acceptable to 
 Cod, and approved of men. Well then, let us pursue the things oJ' 
 Dcac?, and the things of mutual edification. Do not for the sake oi 
 meat destroy the work of God. All meats indeed are clean, but thai 
 ineat is bad to the man who eats through a stumbling block. It is 
 good neither to eat flesh, nor to drink wine, nor to do any thing by 
 which your brother is made to stumble, or to fall, or is weakened"'. 
 You have faith: hold it fast with respect to yourself in the sight of 
 i3od.* Happy is he who does not condemn himself by what he ap- 
 proves. For he who discerns a difference between meats, is con- 
 demned if he eat: because he eats not from faith: for what is not: 
 from faith is sin. We then who are able men, ought to bear the 
 weakness of the unable, and not to please ourselves only. Where- 
 fore, let every one of us please his neighbor to his good, for the sake 
 of edification. For even Christ pleased not himself: but as it is 
 written, "The reproaches of them icho rejjroached you-, have fallen on 
 "Hie." But whatever things were before written, were written for 
 our instruction, that through the patience and consolation of the 
 scriptures, we might have hope. Now may the God of patience and 
 consolation grant you to have the same disposition towards one 
 another, according to Jesus Christ: that unanimously, with one mouth, 
 you may glorify the God and Father of our Lord Jesus Christ. 
 Wherefore receive you one another, even as Christ also has received 
 l\<, to the glory of God. Now I affirm, that Jesus Christ became a 
 minister of the circumcision, on account of the truth of God, in 
 order to confirm the. promises made to the fathers; and that the 
 Gentiles might praise God on account of mercy: as it is written, 
 "For this cause. I will glorify thee among the Gentiles, and sing to thy 
 tl '}-ime." And again, Moses savs, "Rejoice, you Gentiles, with Ms 
 people." And again, "Praise the lard oil you Gentries, and exceed- 
 ingly praise him all you people.*' And again, Tsaiah sa\s, "Tkeroot of 
 "Jesse shall be, and he ~ioho stands up to rule the Gent ifrs shall be.- in 
 **him the Gentiles shall hove." Now may the God of hope fill yon 
 with all joy and peace in believing, in order that you may abound m 
 that hope, through the power of the Holy Spirit. Iioweve:-, jr-y 
 
 * Appendix, No.- LXIV. 
 
 23 
 
. I • ci. XV r 
 
 brethren, even I myself art persu , Ibatyour 
 
 stives also are full of goodness) being fillet! with ;i!l know lei 
 
 ■ i • 1 1 1 1 1 I have written the more 
 
 boldly to you brethren, partly as calling things to your remem- 
 favor which is given me oT God. In order to 
 my being a minister of ist among the Gentiles, minister- 
 
 ing t le gospel ( : there might be an offering of the 
 
 ified b) the J 1 oly Sjiiri?. i 
 i < hriat Jesus, with respect to 
 w God. /tut I will not dare to tiling 
 
 of wl I wrought, but of what he has wrought by 
 
 > obediei Gentiles in word and deed, 
 
 by the pon rtaers, and by the power of the 
 
 . piril that fVom . ;.i 1 roundabout as. 
 
 Illyricum, 1 have fully declared the gospel of Christ. And it 
 thus earnestly to declare the gospel, not where Christ 
 . that 1 might not build on another's foundation. But 
 see to whom ;i-jlhi;ij has been told eon- 
 ,■, and they v/ho have uot hea\ d\ sJ.cAl understand.* For 
 which reason also I have been oftentimes hindered from coming to 
 v >u. But now having no more place in these parts, and V 
 Jjr ma:.;, years s strong desire to come to you, whensoever I go 
 towards .pain, 1 toiil come to you,' for in n y journey I hope to see 
 \ou, tu J to be brought on my way thitherward by you, when 1 
 in some measure be satisfied with your company. But 
 :iow 1 go to ferusalera ministering to the saints, for Macedonia and 
 e tisr\ pleased to make some contribution for the poor 
 ho are in Jerusalem. They have been pleased, 
 I th ir debtors they are: for if the Gentiles have par* 
 taken of their spiritual thing?, they ought certainly to minister to 
 . a rnal i mi gs. Wherefore, having finished this affair, and 
 .'.-. d to them this fruit, I will go from 'hence by you into 
 Spain*. And I fcnow tlii.L v. hen 1 come to ) ou, I shall come with a 
 / of the gospel of* Christ. Now 1 beseech 
 \ ou, b retbren, by the Lord Jesus cl.rist, and by the love of the 
 drive together with me by prayers for me to God; 
 that i may be delivered from the disobedient in Judea; and that 
 n v service which i am performing to Jerusalem, may be accepta- 
 ble to the saints: that in joy I may come to you through the will of 
 God. and may with you be refreshed. Now may the God of peace 
 it] j su all. Amea. 
 XVI. I recommend to you Phaebe our sister, who is a servant" 
 of the congregation which is in Cenchrea, tnat you may receive 
 her in the .Lord, us becomes saints, and assist her in whatever 
 may have need of you: for indeed she has been z. 
 helper uf main, and of myself also. Salu'e Priscilia and Aquila, 
 mj fellow-laborers in ChrUt Jesus. These persons fur my life laid 
 down their o«n Deck; to whom not I onlv give thanks, but 
 --» 
 
>' vv. ROMANS. ;<>/ 
 
 ■all the congregations of the Gentiles. Likewise salute the con- 
 gregation which is in their house. Salute Epcsnetlfe, my beloved, 
 who is the first fruit of Achaia in Christ Jesus. Salute Mary who 
 labored much with us. Salute AnuVonicus and Luniaa my kinsmen 
 And my fellow-prisoners, who are of note among the apostles, and 
 who were in Christ before me. Salute Amplias, my beloved in 
 the Lord. Salute Urbanas our fellov." laborer in Christ, and Stachys 
 my beloved. Salute Apelles the approved in Christ. Salute those 
 who are of the family of Aristobulus. Salute Herodion my kins- 
 man. Salute those of the family of Narcissus, who are in tho 
 Lord. Salute Tryphrcna and Tryphosa, who labor in the Lord. 
 Saiute the beloved Persis, who labored much in the Lord. Salute 
 RufuSj the chosen in the Lord, and her wlio is the mother both of 
 him and of me. Salute Asyncritus, Phlegon, Hernias, l'atroba?, 
 Hermes, and the brethren with them. Salute Phylologus, and 
 Julia, Nertiis, and his sister, and Olympas, and all the saints who 
 arc with them. Salute one another with a holy kiss, The cott,- 
 gregations of Christ salute you. Now I beseech you, brethren, 
 mark them who make separations and occasions of falling-, con- 
 trary to the doctrine which you have learned; and avoid them. 
 For they who are such do not serve our Lord Jesus, but theii* 
 own belly; and by £ood words, and blessings, deceive the hearts 
 of the innocent. Now your obedience is reported to all men. I 
 therefore rejoice on your account; nevertheless I wish you indeed 
 to be wise with respect to good, and pure with respect to evil'. 
 And the God of peace will bruise Satan under your feet soon'! 
 The favor of our Lord Jesus Christ be with you. Amen. Timothy 
 my fellow laborer, and Luciu9, and Jason, and Sosipater, my 
 kinsmen, salute you. I 7'ertius, who wrote this letter, salute 
 you in the Lord. Caius my host, and of the whole congregation^ 
 salutes you. Erastus, the chamberlain* of the city, salutes you, 
 and Quartus your brother. The favor of our Lord Jesus Christ be 
 with you all. Amen. JSow to him who is able to stablish you ac» 
 cording to my gospel and the proclamation of Jesus Christ according 
 to the revelation of a secret, concealed in the times of the ages,^ (fhub 
 is now made manifest, and by the commandment of the eternal God in 
 .the prophetic -writings, is made known to all the Gentiles, in order ta 
 the obedience of faith. J To the wise God alone, through Jesus Christ f 
 I say to him be the glory for ever. Amen. 
 
 *The treasurer of the city. — Vulgate,. jAppendix, No. LXYL- 
 
niE 
 
 MUST epistle 
 
 OF 
 
 PAUL THE APOSTLK, 
 
 TO 
 
 0HBB QfflaSWBMStO* 
 
 ■VvniTTEN FROM HTM F.SUS, A. D. 56. 
 
 i. PAtTL, a called apostle of Jesus Christ, by the will of Got? 
 find Sosthenes my brother, to the congregation of God which it 
 tit Corinth: to the sanctified under Christ Jesus; to the called, tc 
 the saints; with all in every place who invoke* the name of our 
 Lord Jesus Christ, both their and our Lord: favor be to you and 
 peace from God our Lather, and from the Lord Jesus Christ. 
 
 4. I give thanks to my God always concerning you, on account 
 ci the favor of God which was given lo you, through Jesus Christ. 
 That you were enriched with every gift, by him, even with a!: 
 speech, and all knowledge, when the testimony of Christ was? 
 confirmed among you: sj that 3 on cor>.e behind in no gift, waiting 
 fur the revelation of our Lord Jesus Christ. He also will confirm 
 you until the end, without accusation in the day of our Lord Jesus 
 Christ. Faithful is God, by whom you have been called into the 
 fellowship of Jiis Son Jesua ■ Lord. Now, brethren, I 
 
 beseech you by the name of cur Lord Jesus Christ, that you all 
 speak the same thing, and that there be no schisms' among vou. 
 but that you be perfectly United in the same mind, :>r.d in the same 
 judgment. For it has been declared <o me concerning you, my 
 brethren, by some of the family of Chlce, that there are contei. 
 tions among you. And I mention this, that each of you says, L 
 indeed, am of Paul, and I of Apollos, and I of Cephas, and I oK 
 Christ. Is Christ divided? "Was Paul crucified for ycu? or were 
 you immersed into the name of Paul' I give thanks to God, that 
 I immersed none of you, except Cristas and Caius; lest any one 
 should say, that into my own name J had immersed. And i in: 
 merscd also the family of Stephanas: besides 1 know not \v\. 
 1 immersed any other. For Christ has not sent me to immerse, 
 but to declare the glad tidings: not, however, with wisdom oj 
 speech, that the cross of Christ might not be deprived of it* 
 ( fficacy. For this doctrine (the doctrine o{ the cross ) to the de- 
 stroyed, indeed is foolishness; but lo us, the saved, it is the power 
 of God. Therefore it is written, ,l Iwill destroy the \i.-isdovi of lh> 
 ''■wise, and -will set aside the knor.'xdre ofth. 
 
 *.9ppendix, No. LXYIL 
 
til. Ill I. CORINTHIANS. 269 
 
 is the wise man? where the scribe? where the disputers of this 
 world? Has not God made foolish the wisdom of this world? For 
 when, in the wisdom of God, the world through wisdom knew 
 not God, it pleased God, through the foolishness of this procla- 
 mation, to save them who believe. And although the Jews de- 
 mand a sign, and the Greeks seek wisdom: yet we proclaim a 
 crucified Christ: to the J-ws, indeed, a stumbling block, and to 
 the Greeks foolishness: but to them who are called, both Jews 
 and Greeks, Christ the power of God, and the wisdom >f God, 
 Therefore the foolishness of God is wiser than men, and the weak- 
 ness of G<;d is stronger 'han men. For you see the calling of you, 
 brethven, that not many wise men after the flesh, not many mighty, 
 not many noble, [call you.] But the foolish ones of the world, God 
 has chosen [to call you,] that he might put to shame the wise; and 
 the weak ones of the world God has chosen, that he might put to 
 shame the strong ones And the ignoble ones of the world, and 
 the despised ones, God has chosen, and those who are not, that 
 he might bring to noutrht those who are. That no flesh might 
 boast in his presence. Of him, therefore, you are in Christ Jesus, 
 who is become to us wisdom from God, righteousness also, and 
 sancnfication, and redemption. So that, as it is written, "He xvho 
 boasts let him boast in the Lord." 
 
 II. Now I, when I came to you, came not with excellency of 
 speech, and of wisdom, declaring to you the testimony of G id. 
 For I determined to make known nothing among you, but Jesus 
 Christ, and him crucified. And I, in weakness, and in fear, and 
 in much trembling, was with you. And my discourse, and my 
 proclamation, were not with persuasive words of human wisdom, 
 but with the demonstration of the Spirit, and of power. That 
 your fai'h mitcht not stand in the»isdom of men, but in the power 
 of God. However, we speak wisdom among the perfect: but not 
 tht wisdom of this world; neither of the rulers of this world who 
 are to be made nought. For we speak the wisdom of God, which 
 was hidden in a secret,* but which God predetermined before the 
 ages, should bespoken to our glory. Which wisdom none of the 
 rulers of this world knew: for if they had known it, they would 
 not have crucified the Lord of glory. For, as it is written, '■■Those 
 *'-things eye has not seen, and ear has not heard and into the heart of 
 *'?nan have not entered, which God has prepartd for them -who love 
 "him.'* Bur God has revealed them to us by his Spirit; for ihs 
 Spirit searches all things, even the depths of Gad. For whu of 
 men knows the depths of a man, except the spirit of man which 
 is in him: so also the depths of God, no one knows, except the 
 Spirit of G<--d. N •w we have received not the spirit of the world, 
 but the Spirit which comes from God, that we might know the 
 things which are gifted to us oy God. Which things also we 
 speak, no? in words taught by human wisdom, but in words taught 
 by toe Holy Spirit, explaining spiritual things in spiritual words -j- 
 No < , -<n animal man receives not the things of the Spirit of God.: 
 
 *Jppendix, No. LXVIII. \App- No. LXIX, 
 
270 i. coai s . i.i \ • , IV 
 
 for they are foolishness to Inm. ■either c;<n he 
 
 ue spiritually i\ I man examines, 
 
 indeed, all thing*, Por w hat 
 
 hat known the mind ot the Lord, who will instruct U\n. ? But hc 
 the muul of Cln 
 III New I, brethren, could no; u as to spiritual, bu' 
 
 as to fleshly men, 
 not meat; foryov 
 
 now are you able, because Por, win 
 
 nmonp you, envying', and si ma subsist, are you not 
 
 fleshly, and walk alter '.he manner of men: Besides, while one. 
 
 I, indeed, am of Paul, and anothi r, 1 of A e you 
 
 not fl :shl>? Tor who is Paul, fend who is Apollos* but mis 
 
 m you have believed, ev< or-J has given to 
 
 I h.iv 'polios has ' 'it Cod kafl m<n\e to grow. 
 
 So that neither tue p! thing, nor the waterer, but God 
 
 who mikes to grow. However, p and tbe waterer ore 
 
 one, and each bhaH receiv yard according to his 
 
 proper labor. Wherefore, we • I borers of God. You 
 
 are Cod's field; you a According to the fawot 
 
 of God which i c given to me, a* a skilful architect I have laid toe 
 
 foundation, and i i But let e*vtr 
 
 heed how be builds thereon. For otl lation no one can 
 
 i i\ except what is laid, vvhi \' w, if any 
 
 mild on this foundation, gol valuable stores, wood, 
 
 stubble; every one's work made manifest: for the 
 
 ill make it plain, because it is revealed u\ firej and so the 
 
 fire will try every one's work, of what sort it is It the work of 
 
 any one re h h« i.as built upon the fouridttran, be shall 
 
 ivea reward. If the work. o tall be burnt, I 
 
 suffer loss: bin. self, however, shall be saved, yet so as ihro 
 lire. Knew you not that you are die tcntnle of Cod, and thai the 
 'of Goddwellsai nedes'roy the temple 
 
 ol Cod, him will I troy; for the temple ol Cod is holy, 
 
 which temple you 
 
 Let no one deceive himself. If anyone among you think 
 to be wise in this age, let him become a fool, that he may be wise. 
 For the wisdom of this world is fu< tb Cod; for it is 
 
 written, u l 
 
 Lord knova t!,v reasoning* oj the wise, that they are 1 
 Wherefore let no man boast in men; for all things are . 
 
 er Paul, or Apollos, or C the world, or 
 
 dead;, or things' prt- ig| to come; all . And 
 
 you are Christ's, and Christ is C id's. 
 
 IV. So then let a man c wants oily r: ( 
 
 and stewards of the secrets of God. Now. it is required in stew* 
 ards, t tyfct every one be found faithful. Tr»erefor< -, to me ii 
 xery Lerthat I be condemned by you, or by human judg- 
 
 ment, because 1 do not condemn myself. For I am conscious to 
 If of no fault. However, 1 am nol oy this jnstifi rd ie your 
 but ke who condemns me is the Lord. Wherefore, do not 
 
L'/L v I. CORfcKTHTANS. 271* 
 
 before the time pass any judgment, until the Lord come, who both 
 will bring to light the bidden things of darkness, and lay open -.he 
 counsels of the hearts; and then praise shall be to every one from 
 God. Now, these things, brethren, I have figuratively applied to 
 myself, and ApoMos, for your sakes, that bj us you may-learn no*, 
 to esteem teachers above what has been written that no one of 
 a ou may, on account of one [teacher,] be puffed up against 
 another. Besides, who makes \ou to differ? for what have yon 
 v. hich you did not receive? And now if you did receive it, why 
 do you boast as not receiving il? 
 
 Now you are filled! now you are become rich! you have reigned 
 without us: and I wish, indeed, vou had reigned properly, that 
 we also might reign with you. For I think tha' God has set forth 
 us the apostles last, as persons appointed to death; that we are 
 made a spectacle to the world, even to messengers, and to men. 
 Ve are fools on account of Ch ist; but you are wise in Christ: \vc 
 are weak, but you are strong: you are honored, bm we sue de- 
 spised. To the present hour we both hunger, thirst* and &?*; 
 naked, and are buffeted, and have no certain dwelling place, and 
 labor working with cur own hands: when reviled, we bless; wbes 
 persecuted, we bear; when defamed, we beseech: we ar< become as 
 thr purgations of the world, the filth of all things until now. # I 
 write not these tilings to shame you, but, as my beloved childr-er, 
 I instruct you For, though you have ten thousand teachers in 
 Christ, yet you have not many fathers: for to Christ Jesus, through 
 the gospel, I have begotten you. Wherefore, 1 beseech y, 
 imitators of me. For this purpose I have sen! to you Timothy, 
 Who is my beloved son, and faithful in the Loid; he will put you 
 in mind of my ways, which are in Christ, even as I teach every- 
 where in every congrega' ion. Nov/ some are puffed up, : 
 were not coming to you. But I will come to you soon, if the Lord 
 will, and shall know, not the speech of them who are puffed v.\>, 
 but the power. For not by speech is the kingdom of God [estab- 
 lished,] but by power. 
 
 21. Wh.it do you incline? Shall I come to you with a rod? or m 
 love, and in the spirit of righteousness? It is general!} reported 
 that there is whoredom - among you; and such whoredom as not 
 even among the heathens is -named; that one has bis father's wife. 
 And you are puffed up, and have not gather bewailed, so as he 
 w'no has done this work might betaken away from among you. 
 Wherefore, I indeed as absent in the body, yet present in spirit, 
 have already, as present, judged him who has so wrought out this 
 work. And my sentence is this: You being gajtaered together in 
 the name of our Ford Jesus Christ, a'xl of my spirit, shall with 
 the power of our Lord Jesus Christ, deliver such a one to Satan, 
 for the destruction of the flesh, that the spirit may be saved in the 
 day of the Lord Jesus. Your boasting is not good Knew you not 
 that a little leaven leavens the whole lump? Cleanse out therefore 
 the old leaven, that you may oe a new lump when you are without 
 leaven; for even our passover, Christ, is sacrificed for us. There- 
 fore, let us keep the feast, not with old leaven, neither with the 
 
27 2 I. COM3 IIIIANs. eh Vll 
 
 ii of malice and wickedness, but with the unleavened [quali- 
 oi sincerity and truth. I have written to you in thisrp.s'le, 
 not to associate with fornicators. However, not universal rj with 
 the fornicators of this world, and with the covetous, and with 
 extortioners, and with idolater. 1 , since then, indeed, you must go 
 out of the world. 
 
 But now I write to you not to associate with him, if any one 
 called a brother be a fornicator, or a cove'ous person, or an idola- 
 ter, or a reviler, or a drunkard, or an extortioner, with such a 
 person not even to eat. V>>r what liave 1 to do to judge them 
 also who are without? Do not you judge them who art within* 
 Hut them who are without, God judges. Therefore, put away 
 fromamone: yourselves the wicked person. 
 
 VI. Dare any of you, having a matter against another, be judged 
 by the unrighteous, and not by tlu sains? Do you not know '.hat 
 the saints judge the world? and if the world is judged hj you, are 
 you unworthy of the least scats ol judicature? Do you not know 
 that we judge messengers? Why not then things pertaining to 
 this life? Well then, when you have secular seats of judica'ure, 
 make to sit on them those who are least esteemed in the congrega- 
 tion. Pot shame to you I say! So then, there is not among you a 
 wise man, not even one, who shall be able to decide between his 
 brethren? But brother with brother is judged, and that by infidels. 
 New, therefore, indeed there is plainly a fault in you, that you have 
 law-suits with one another. Why do you not rather bear injur)? 
 Why do you not rather bear the being defrauded' But you injure 
 anddefraud, and that too your brethren. Do you not know that 
 the unrighteous shall not inherit the kingdom of God? Be not 
 deceived, neither fornicators, nor idolaters, nnr adulterers, nor 
 catamites,* nor sodomites, nor thieves, nor covetous persons, nor 
 drunkards, nor revilers, nor extortioners, shall inherit tht king- 
 dom ot God. And such were some of >ou: but you are washed, 
 but you are sanctified, but you are justified, by the name of the 
 Lord Jesus, and by the Spirit of our God. AH rm-ats are lawfu. for 
 me to eat, but all are not proper: all meats are law ful for me to eat; 
 fcut I will not be enslaved by any meat. Meats for the bell}-, and 
 the belly for meats: however. God will destroy botn it and their. 
 N-)w the body was not nvde for whoredom, but for the Lord, and 
 the Lord for the body: and God has both raised the Lord, and will 
 raise up usby Ids own power. Do you not know that vour bodies 
 are the members of Christ? Shall 1 then take the members of 
 Crist and nuke tliein the members of a harlot? E> no means. 
 What, do you not know that he who is strongly attached to a 
 harlot, is one body? for he «ays, "The t-wo sJuill be one flesh." But 
 lie who is strongly attached to the Lord, is one spirit. Flee whore- 
 dom. Every sin which a man commi-s, is without the body: but 
 he who commits whoredom, sins against his own body. What do 
 you not know that \ our body is the temple ot the H dy Sprit, who 
 
 tiaturc 
 
 1 Catamites," those who submitted to be abused by men contrary to 
 tire. "Sodomites" those ivho abused them* 
 
CM, VII I. COIIIKrillANS. 2K 
 
 is in you, whom you have from God? Besides you are not your 
 own; for you are bought with a price: glorify God, therefore, with. 
 your body and with your spirit, tohich are God's. 
 
 VII. Now, concerning the things of which you wrote to me, it is 
 good for a man not to marry a woman. Nevertheless, on account 
 of whoredoms, let every man have a wife of his own, and let every 
 woman have her own husband. Let the husband render to the 
 wife the due benevolence; and in like manner also, the wife to the 
 husband. The wife has not the command of her own body, but 
 the husband; and in like manner also, the husband has not the 
 command of his own body, but the wife. Deprive not one another, 
 unless perhaps by consent for a time, that you may have leisure 
 for fasting and prayer; and again, come you together to the same 
 place, that Satan may not tempt you through your incontinency. 
 But this which follows I speak as an advice, and not as an injunc- 
 tion, that I wish all men to be even as I myself am. However, each 
 has his proper gift from God; one, indeed, after this manner, and 
 another after that. I say, then, to the unmarried men, and to the 
 widows, it is good for them if they can remain even as I do. Yet, 
 if they cannot live continently, let them marry; for it is better to 
 marry than to burn. Now those who have married I charge, yet 
 not 1, but the Lord; let not a wife depart from her husband: but 
 if she even depart, let her remain unmarried, or be reconciled to 
 her husband; and a husband must not put away his wife. But the 
 vest I command, (not the Lord,) if any brother have an infidel 
 wife, who herself is well pleased to dwell with him, let him not 
 put her away. And a woman who has an infidel husband, who 
 himself is well pleased to dwell with her, let her not put him 
 away. Tor the infidel husband is sanctified to the wife, and the 
 infidel wife is sanctified to the husband; otherwise, certainly, your 
 children were unclean, whereas, indeed, they are holy. But if 
 the infidel depart, let him depart: the brother or the sister is not 
 h\ bondage with such; but God has called us to peace. For how 
 know you, O wife, whether you shall save your husband? And how 
 know you, O husband, whether you shall save your wife? But as 
 Cod has distributed to every one, and as the Lord has called every 
 one, so let him walk: and so in all the congregations, I ordain, 
 Has any circumcised one been called? let him not be uncircum- 
 ( ised. Has any one been called m uncircumcision? let him not 
 be circumcised. Circumcision is nothing, and uncircumcision is 
 nothing, but the keeping of the commandments of God. Let 
 every one remain in the same calling in which he was called. 
 Were you called being a bondman? Be not careful to be made free. 
 Vet, if you can even be made free, rather use it. Tor a oondmaii 
 who is called by the Lord, is the Lord's freed man. In like manner 
 also, a freeman who is called, is Christ's bondman. You were 
 bought with a price: become nor the slaves of men. Brethren, in 
 u hat state each one was called, in that let him remain with God, 
 
 Now, concerning virgins, I have not a commandment of the 
 Lord: but I give my judgment as having obtained mercy of the 
 Lord to be faithful. 1 declare this, then, to be good on account 
 
2l J 1. COKlXTIil \\>. t/l. V IU 
 
 «f the present distress, namely, that it is good 'or a man who is 
 unmarried to continue so. Are you bound to I wife: — Seek nol 
 to be loosed. Are you loosed from a econd] 
 
 wife. And yet, if you marry, you have not sinned; and it'a Virgin 
 marry, she has nots'.nned: never' >ction in the flesh such 
 
 shall have, but I spare you. Nuw this I say, brethren, iitat the 
 time being short, it remains, that both they who hive wives, 
 -should be as not having wives: and they who weep, ai not weep- 
 ing: And they who rejoice, as not rejoicing: and they who L 
 not possessing: and they who use this world, as not abusing it, 
 For the form of this world passes by. Beside?, I wish you to be 
 without anxious care. The unmarried man anxiously cares for the 
 things of the Lord, how he shall please the Lord. But he who 
 has married, anxiously cares for the things of the world, how he 
 shall please his wife. The wife and the virgin are divided [in the 
 same manner.] The unmarried woman anxiously cares for the 
 things of the Lord, that she may be holy both in hotly and spiri h .- 
 but she who lus married, anxiously cares for the things of the 
 world, how she shall please her husband. Now this I say for your 
 own benefit, not with a view to lay a snare for you; hut for tin 1 : 
 which is becoming and best adapted to a steady, uninterrupted 
 adherence to the Lord.* But if any one thinks he acts improper- 
 ly toward his virgin, if she be above age unmarried, and so need- 
 to be married, let him do what she inclines, he does not sin: let 
 such marry. But he who stands firm in his heart, not having 
 necessity, and has power concerning his own will, and has deter- 
 mined this in his own heart, to keep his virgin, does well. So 
 then, even he who gives her in marriage does well; but he who 
 gives her not in marriage does better. 
 
 39. A wife is bound by (lie larj as long as her husband live"; btit 
 if her husband be dead, she is at liberty to be married to whom she 
 pleases; only in the Lord. But sbe is happier if she continue as 
 she is. This is my opinion, and I think [in this] I have a spirit of 
 God. 
 
 VI II. Nov.", concerning tilings sacrificed to idols, we know that 
 we all have knowledge. Knowledge puffs up, but love builds up, 
 If, therefore, any one is confident of knowing any thing, he has 
 known nothing yet as he ought to know. But if any one love 
 God, the same is acknowledged by him. 
 
 Concerning, then, the eating of things sacrificed to idols, we 
 know that an idol is nothing in the world, and that there is no other 
 Hod but one. For certainly, though there be who arc called 
 gods, whether in heaven, or on earth, (even as there be god? 
 many, and lords many,) yet to us there is but one God, the 
 Father, of whom all things are, and we to him; and one Lord Jesus 
 Christ, by whom all things are, and we by him. However, thin 
 knowledge is not in all: for some, until this hour, in the consci- 
 ence of the idol as a god, e-t it as a thing sacrificed to the idol as 
 a god; and their conscience, being weak, is defiled. But meat 
 
 • >\>0ui;4, Xo, LXY 
 
/:)). rx i. COKINTIllANS. ii75 
 
 does not recommend us to God; for neither if we eal, do we 
 abound; neither » we do not eat, are we dtficient. Neverthe- 
 less, take heed, lest perhaps this right of yours become a stumbling 
 block to the Wea'k. For if any on.e see you who have knowledge 
 at table in an idol's temple, will not the conscience of him who is 
 weak be encouraged to eat things sacrificed to idols? and through 
 this your knowledge shall the weak brother perish, for whom 
 Christ died? And by thus sinning against the brethren, and 
 wounding their weak conscience, you sin against Christ. Where- 
 fore, if meat make my brother stumble, I will never eat flesh, lest 
 I make my brother stumble. 
 
 IX. Am I not an apostle? Am I not a freeman? Have I not 
 seen Jesus Christ our Lord? Are you not my work in the Lordr 
 if to others i be not an apostle, yet to you at least I am, for the 
 seal of my aposlleship you are in the Lord. My answer to them 
 who condemn me is this: Have we not a right to eat and to drink? 
 Have we not a right to lead" about a sister wife, as the oilier 
 apostles, and the brethren of the Lord, and Cephas? Or have I 
 only and Barnabas not a right to forbear working? Who serves 
 in the war's on his own charges at any time? Who plants a vine- 
 yard, and does not eat of the fruit of it? Or who feeds a flock, 
 and docs not cat of the milk of the flock? Do 1 speak these 
 tilings according to man only? Or does not the law also say these 
 things? For in the law of Moses it is written, "You shall no! 
 r.ivzzle the ox treading out the cwn." Does God take care of 
 oxen only? Or, does he command this chiefly for our sakesf 
 For our sakes certainly it was written: because he who plows 
 ought to plow in hope; and he who threshes in hope, ought to 
 partake of his own hope. If we have sown spiritual things in 
 vou, is it a great matter if we shall reap your carnal thing's? If 
 others partake of this power over )ou, ought not we rather? 
 Nevertheless we have not used this power; hut v/e bear all things, 
 that we may not give any hindrance to the gospel of Christ. 
 Do you not know that they who perform sacred offices, eat from 
 live temple? They who wait at the altar, do not they share with 
 the altar? So also the Lord has appointed them who announce 
 the gospel to live by the gospel. But I have used none of these 
 precepts; neither have I written these things that it should be so 
 done to me; for it were good for me rather to die, than that any 
 one should make my boasting void. For when I declare >he 
 gospel, I have nothing to boast of; because necessity is laid upon 
 me; yes, wo is to me, if I declare not the gospel. Now if I do 
 this willingly, I have a reward; but if unwillingly I am entrusted 
 with the stewardship, I have no reward. What then to me is the 
 reward? that when declaring the gospel, I shall establish the 
 gospel of Christ without charge, in order that I may net abuse 
 j my power in the gospel. Therefore, though I be a freeman, 
 J with respect to all men, I have enslaved myself to all, that I 
 might gain the more. So to the Jews, I became as a Jew, that I 
 might gain the Jews; to those under the law, as under the law, 
 (b>t I might gaio those under the law; t<j those without law, a*f 
 
276 I. cokin'Tiiiaxs. eh. x 
 
 without law, (vet not being without law to God, but under law to 
 Christ,) thu* I might gain those who are without law. To the 
 weak, I became as weak, th.it I might pain the weak To all I 
 hive become all things, that by all means I might save some. 
 Now, this I do for the s.ike of the gospel, and that I may become a 
 joint part ,k:-r of i's re warns. D > you not k «ow that they who 
 run in the Stadium* run indeed all, but one only receives the prize* 
 9oran that you ma) la\ hold on the prize. Nov., every orii 
 contends is temperate in aD things: they, indeed, that they 1 
 Ceive a fading crown, but we one that does not fade. I ther< i 
 vun, as not out of view. So I box, -J as not beating the air. But i 
 bruise my body, and lead it captive, 1< st perhaps hating proclaimed 
 toothers, I myself should be one not approved. 
 
 Now 1 would not have you ignorant, brethren, that our father* 
 were all under the cloud, and all passed through the sea; and all 
 were immersed into Moses in Uu cloud and in the sea; and all did eat 
 the same spiritual meat; and all didulrink the same spiritual drink 
 for they drank of the spiritual rock which followed them, and thai 
 rock was Christ. Nevertheless, with the greater part of th< i 
 was not well pleased, for they were cast down in the wild 
 Now these things have become examples to us, in order that wc 
 should not be lusters after evil things, even as they lusted. Neith< r 
 be you idolaters, as some of them were; as it is written, "The people 
 sat down to eat and to drink, and i ose up >o dance.'' Neither h t u« 
 commit whoredom, as some of them committed whoredom, and fell 
 in one day twenty -three thousand. Neither let us grievously tempt 
 Christ, as even s.r.r;c of them tempted, anel perished by serpents. 
 Neither murmur you, as even some of them murmured, and perished 
 by the destroyer. Now all these things happened to them as exam- 
 ples, and are written for our admonition, on whom the ends of the 
 ages are come. Wherefore, let him who thinks he stands, take heed 
 lest he fall No temptation has taken \oe, but such as belongs to 
 man; and God is faithful, who will not suffer you to be tempted above 
 what you are able; but will make witn the temptation rdso a passage 
 out, that you may be able to bear. Wherefore, my beloved, flee 
 from idolatry- I speak as to wise men; judge you what I say. The 
 cup of blessing, for which we bless, is it not the joint participation 
 of the blood of Christ ? The loaf which we break, is it not the joint 
 participation of the body of Christ? Because there is one loaf, wc 
 the many are one body: for we all participate of that one loaf. Look 
 at Israel after the flesh. Are not they who cat of the sacrifices, joint 
 partakers of the altar? What then do I affirm? that an idol is any 
 thing, or that an idol sacrifice is any tlung' No. But that what the 
 heathens sacrifice they sacrfice to demons, and not to God. Now I 
 would not have you to become joint partakers with demons. Yoa 
 cannotdrink the cup of the Lord, and the cup of demons: you cannot 
 
 "The place -where the athletes, or racers, contended for the prize 
 -vVv-*; at t'r Isthmian games, in the territory of CoHnth. 
 
 \This it an a'lunon to the exercise -wit I the '■<:.umlet> used by the 
 ;s, for the purpose of acquiring agilitn and dexterity in boxing. 
 
di. 3U f. (SOlvINTHTAXS; 27? 
 
 partake of the table of the Lord, and of the table ox demons.* Da 
 we provoke The Lord to jealousy? Are we stronger than he? All 
 meats are lawful to me, but all are not expedient; all are lawful to me, 
 but all do not edify. Let no one seek his own [advantage only,] but 
 each that of his neighbor also. "Whatever is sold in the shambles, 
 
 at, asking no question on account of conscience; "for the earth is the 
 Lord's, unci tin fulness thereof." And if any of the unbelievers invite 
 you, and yon incline to go, whatever is set before you, eat, asking no 
 questions on account of conscience. But if any one say to you, 'This 
 is a thing sacrificed to an idol,' do not eat, on account of him who 
 fill owed it, and of conscience: VFor the earth is the Lord's, and the 
 fulness thereof" Now I say conscience, not your own, but that of 
 the other. 'But why is my liberty judged by another's consciences 
 Rut if, by favor, I be a partaker, why am 1 evil spoken of for that 
 for which 1 give thanks? j' Whether then, you eat, or drink, or 
 whatever you do, do all to the glory of God. Be no occasion of 
 stumbling, neither to the Jews, nor to the Greeks, nor to the con- 
 gregation of God. Even as I please all men in all things, not seeking 
 my own advantage only, but that of the many also, that they may be 
 .saved. Become imitators of me, even as I also am of Chiist. 
 
 XI. 2. — Now I praise you, brethren; because in all things you 
 remember me, and hold fast the traditions as I delivered them to you. 
 But I would have you know, that of every man the head is Christ, 
 and the head of the woman is the man, and the head of Christ is 
 God. Every man who prays or prophesies, having a veil upon his 
 head, dishonors his head. And every woman who prays or pro- 
 phesies with an unveiled head, dishonors her head. Besides, it is 
 one and the same with being shaven. Wherefore, if a woman be net 
 veiled, even let her be shorn: but if it be a shame for a woman to be 
 shorn or shaven, let her be veiled. Now man, indeed, ought not to 
 veil the head, being the image and glory of God: but woman is the 
 glory of man. Besides, man is not of woman: but woman is of 
 man. And also man was not created for the woman, but woman for 
 the man. For this reason ought the woman to have a veil on her 
 head, on account of the messengers, However, neither is man 
 without woman, nor woman without man, in the Lord. Besides, as 
 the woman is from the man, so also the man is by the woman; but ali 
 from God. Judge in yourselves, is it decent that a woman pray to 
 God unveiled? Does not even nature itself teach you, that if a man, 
 indeed, have long hair, it is a disgrace to him? But if a woman have 
 long hair, it is a glory to her: for her hair is given her for a veil. 
 However, if any one resolve to be contentious, we have no such 
 custom, neither the congregations of God. 
 
 17. Now, when I declare this, I praise you not, that you come 
 together, not for the better, but for the worse. For first, indeed a 
 I hear, when you come together in the congregation, there are 
 schisms among you: and T parti}' believe it. For there must even be. 
 sects among you, that the approved may be made manifest among 
 
 * Appendix, No. LXXT. -j Supposed to he an shjectcw of jfiose who 
 lat regardless of another's conscience. 
 
 24 
 
I. C0K1N I lilAN.s. i !l. NM 
 
 i; • ■;.. t'icr into < \v: \ eat thc- 
 
 I 
 
 h (1. VVJiat' 
 ; ink in ' :ik amiag 01 
 
 n have not a 
 \ 
 
 "> you, tliat 
 t in which he was betra\cd, took a loaf,* 
 
 oke it, and sa'ul, i tins \-j 
 
 u.brance of me. 
 
 i:i I i.id supped, saying, This cup 
 
 do, :\< often as } ou drink it, in 
 
 - you cat this loaf, and 
 
 , death of the Lord, till the 
 
 i in.- i .!! cat this loaf, nnd drink 
 
 1 !, i .... ii-tl) I; . guilty of tin- body and 
 
 '. ar.d then of the 
 
 at, and < f the, rnp let him dniik. Tor he who eats and 
 
 Mid drinks mself, not making 
 
 i, and a go : d. JJut, if We 
 
 in ourselvi uld not he disapproved- 
 
 th.U we may not, 
 
 .;,■.• I. V. hcreforc, ni) brethren, when you 
 
 thcr. And if any 
 
 i i • < • -v 1,wt come together to 
 
 ordei v. hen I come. 
 
 , brethren, 1 would not have 
 
 it. You k: u were heathens, led away- to idols 
 
 »u happened to be led. Wherefore; I inform 
 
 it of God, pronounce Jesus 
 
 and that no one can declare Jesus, Lord, except by the 
 
 Now, there ar of gifts, but ihe same 
 
 . t : < Lord. And 
 
 • iere j . but it is the same tied who works 
 
 ,\ all in all. Ai.d to each is given this manifestation of the 
 
 . for tfce advantage of ; <i. Now, to one indeed, through the 
 
 . is given the word of wisdom; and to another the v. « 
 
 ■ same Spirit. And to another, fa.th by 
 
 ar.d to another, the gifts of healing by the same 
 
 in-workings of powers; and to another. 
 
 In i, «. j.-3Cc i niivj,- of J divoiis 
 
 1 .■■-, and tj an n of foreign 
 
 one and tlf< - it in works, i 
 
 aslre pleases. For as tin body^Sone, 
 
 mbers of that one body, 
 
 y, - '-.Christ. For, ii.deed, in one Spirit 
 
 rsed into one bodv, whether Jews ov Qreeks) 
 
 • •■:;?. \CotJk 
 
 an: 
 
:fr. X\l 1. COR INT III AN 3. 
 
 'whcthe'f slai Preenjen; awl all have been 
 
 Spirit. Sinee, tftere$ ire, the body ii not on< member, but 
 foot shall say, Because 1 am not the hand, ! am not of the bech 
 for this, jiot of the body? And if the car shall say, because I ! 
 :h ■ e\e, 1 am not of the body: is it, ibr this, not c-f the body. 5 If th 
 whole body "frerc an e'ye, vvnere v.- ere the hearing-? If the v.hob 
 werVhea'ring, whets were the Smelling? Bi 
 the members, tvciy one of them in the body, as he has | 
 Besides^ii" ail were one piembe'r, where were the body? But ivv _, 
 rindeed, there are many members, but one body. Therefore, tb 
 cannot say to the hand, I have no need of you: nor again, the head 
 to the feet, I have no need of you. Nay, those members of the bed; 
 which seem to"be more feeble, are much more necessary. And these 
 which we think are less honorable members of die body, around them 
 we throw more abundant honor; and go, our uncomely members 
 have move abundant comeliness. Bftt our cornel}- members have art 
 ueed. However, God has tempered the bed.}- together, feavmg giver; 
 to the member which wants it, more abundant honor. That there 
 may be no schism in the body; but that the members may have the 
 very same anxious care one for another. And so whether one mem- 
 ber suffer, all the members jointly suffer: or one member be honored. 
 all the members jointly rejoice. Nov/ you are the body of Christ 
 and members in part.* Therefore, these indeed God has placed in 
 the congregation; first, apostles; secondly, prophets; thirdly, teach- 
 ei'S; next, powers; then, gifts of healing; helpers, directors, kinds 
 of foreign languages. Are all apostles'* are all prophets? are all 
 teachers? have all powers? have all the gift of healing? do ail speak 
 in foreign languages? do all Interpret? Nov/ you earnestly desire the 
 best gift", but yet I show you a more excellent way. Though 1 
 could speak with the tongues of men and of heavenly messengers, 
 but have not love, I become as sounding brass, or a noisy cymbal. 
 And though I have prophecy, and know all secrets, and all know* 
 lodge; and though I have all faith, so as to remove mountains, but 
 have not love, I am nothing. And though I spend all my goods in 
 feeding the poor, and though I deliver my body that I may be burn- 
 ed, but have not love, I am nothing profited. Love suffers long and 
 is kind. Love envies not. Love does not vaunt, is not puffed up, 
 does not behave itself unbecomingly; does not seek its own thing$ 
 only; is not exasperated; does not imagine evil: doe* not rejoice in 
 iniquity, but jointly rejoices in the truth: covers all things, believes' 
 all things, hopes all things, endures all things. Love never at any- 
 time fails: but whether prophecies, they will be out of use; or foreign 
 languages, they shall cease; or science, it shall be abolished. Be- 
 sides, we know only in part, and prophesy in part. But when the 
 perfect gift is come, the one in part shall be abolished. When I was 
 a child, I spoke as a child, I conceived as a child, I reasoned as a 
 child. But when I became a man, I put away the things of a child. 
 For now we see through a glass obscurely; but then face to face': 
 now I know in part; but then I shall fully know, even as I am fully. 
 
 *JppendLr, No. LXXITI. 
 
2&Q k. COlitJH III AN (II. XI V 
 
 I: now I i le faith, hope, lovt , it th« 
 
 icse is love. I'ui-u«- love, [then,] and earnestly desire 
 (spiritual gifts, but especially that you niaj prophesy.* Fo» nc who 
 • language^ Dj l>nt fo God; for no 
 
 iderstands him; neVerthchss by the Spirit h tcrctsi 
 
 But he who proph ika to men For edilh ation, and exhorta- 
 
 tion, ;rn! < onsolation. He who speaks in u for< ign lungtr.i 
 himself; but he who prophesi Ration. 1 wish, 
 
 indeed, that \ ou till spoke in guages, but rather thai 
 
 prophesied: For greater is hi who prophesies than he who spea&s in 
 foreign (anguagi s, unless some one interpret! that the congregation 
 may receive edification. For now, brethren, if I should come to you 
 speaking in Foreign languages, what shall I profit you, unless 1 shall 
 speak to you into Highly, either by revelation, or by knowledge, 8r 
 6y prophecy, or by doctrine? In like manner, things without life, 
 giving sound, whether pipe or harp, unless they give a difference to 
 :he notes, how shall it be known what is piped or harped? And 
 therefore, if the trumpet give an unknown sound, who will prepare 
 himself for battle' So also you, unless with the tongue you give 
 intelligible speech, how shall it be known" what is spoken? There- 
 fore you will he speaking to the air. There are, perhaps as many 
 kinds of languages in the world as you Speak, and none of them fs 
 without signification. Vet, if I do not know the meaning of the 
 language, I shall bo to him who speaks, a barbarian, and he who 
 speaks will be a barbarian to me. Wherefore, you also, since you 
 are earnestly desirous of spiritual gifts, seek them, that you may 
 abound for the edification of the congregation. For which cause., 
 let him who prays in a foreign language, pray so as some one may 
 interpret. For if I pray in a foreign language-, my spirit prays, but 
 my meaning is without fruit. What then is to be done' I will pray 
 "With the Spirit, but I will pray also with meaning: ] will sing with 
 the Spirit, but I will sing also with meaning. Else, when you 
 bless with the Spirit, he who fills up the place of the private pcrscn., 
 how shall he say the Amen to your thanksgiving, since he knows not 
 what you say' For you indeed give thanks well, but the other is not 
 edified. I give thanks to my t.od, speaking in foreign languages 
 more than all of you: yet in the congregation I had rather speak five 
 sentences with mv meaning understood, that I may instruct others 
 
 "Pnoriir.sY'" — A general name, denoting the speaking by inspiration 
 in a known tongue, to the instruction of the congregation. When th>- 
 apostles, who were endorse I with the word of wisdom, and the superior 
 prophets, who were endowed with the word of knowledge, propiiesied, 
 they did it by inspiration, called ( verse 6 J revelation and knowledge. 
 But there were other kinds ofimpira ion, called fin the same vtrse^ 
 prophesy and doctrine, which belonged to the inferior prophets . These 
 were said to prophesy, when by inspiration they tittered prayers and 
 psalms in which the congregation joined them; or delivered a discoui se 
 relating to some point of doctrine or practice. Ji hit h being done in a 
 known language, the congregation was ed'fud. eohorled] and t r jy<* 
 fortcd. See wr»« 15 to 26. — MucknighC 
 
ck. XV I. CORINTHIANS. '2Ht 
 
 also, than ten thousand sentences in a foreign language. Brethren, 
 be not children in understanding; but in evil be children, and 
 in understanding be full grown men. In the law it is written, 
 ''Surely, with other tongues, Mid with other Up.?, I will speak to this 
 "people,- yet not even so will they hearken to me, says the Lend." So 
 that foreign languages arc for a sign, not to believers, but to unbe- 
 lievers: but prophecy is for a sign not to unbelievers, but to believers. 
 If then, the whole congregation be come together in one place, and 
 all speak in foreign languages, and there come in unlearned persons 
 or unbelievers, will they not say that you are mad? But if all pro- 
 phesy, and there come in an unbeliever, or an unlearned person, ho 
 is reproved by all, he is examined by all. And thus the hidden 
 things of his heart are made manifest; and so, falling on his face, he 
 will worship God, carrying away word that God actually is among 
 you. What then is to be done, brethren? When you are come 
 together, each of you has a psalm, has a discourse, has a foreign 
 language, has a revelation, has an interpretation. Let all be done 
 to edification. And if any one speak in a foreign language, let it be 
 by two, or at most by three sentences, and separately; and let "fine 
 interpret. Rut if there be no interpreter, let him be Silent in the 
 congregation; yet let him speak to himself, and to God. Now, let two 
 or three prophets speak, and let the ethers discern. But if to ano- 
 ther sitting by, any thing be revealed, let the first be silent. For you 
 can all prophesy one by one, so as all may learn and all be comfort- 
 ed. For the spiritual gifts of the prophets are subject to the prophets. 
 Besides, God is not the author of disturbance, but of peace; as in 
 all the congregations of the saints is well known. Let your women 
 be silent in the congregations: for it has not been permitted to .them 
 to speak; but they must be in subjection, as also the law commands. 
 And if they wish to learn any thing, let them ask their own husbands 
 at home, for it is an indecent tiling for women to speak in the congre- 
 gation. What! went the word of God forth from you women? o:* 
 did it only come to you ? If any one be really a prophet, or a spiritual 
 person, let him acknowledge the thing's! write to you, that they are 
 the commandments of the Lord. And if any one be ignorant, let 
 him be ignorant. Wherefore, brethren, earnestly desire to prophesy; 
 and hinder not to speak in foreign languages. Let all things be done 
 decently, and in order. 
 
 XV. Now I declare to you, brethren, the glad tidings which I 
 announced to you, which also you received, and in which you stand. 
 JSy which also you are saved, if you retain those joyful tidings which 
 I delivered to you; unless, indeed, you have believed in vain. For 
 I delivered to you among the first things, what also I received first, 
 that Christ died for our sins, according to the' scripture's; and that he 
 "was buried, and that he rose again the third day, according to the 
 scriptures; and that he was seen of Cephas, then of the twelve. 
 After that he was seen of above five hundred brethren at once, of 
 whom the greater part remain to this present time, but some are fallen 
 asleep. After that he was seen of James; then of all the apostles. 
 And last of all he was seen of me also, as an abortive apostle. For I 
 sm the least of the apostles, who am not worthy to be sailed an 
 24* 
 
1. H)i:iM!II.W>. c/t. 
 
 [ p - ' • . ti 1 fhc con] 1 ;■. ition of I. mi. R 
 favor of God I am what 1 am: and his favor which was hi 
 me was not vain, for I have labored more abundant!;, I 
 them, yet not I, hut the favor of God which is with 
 tii i', whether I or. tUcy proclaims thus we proclaim an 
 you belie v«h Now if it he proclaim) d that Christ was raised from 
 the dead, how ran som - among you - .\ that there i- 
 nf the dead? re he no resurrection of the dead, nci 
 
 has Christ been raised. And if Christ lias not b< 
 certainly is our proclamation, and false also is your faith. R 
 
 found even fals. nuccrning God, ; 
 
 "witnessed against God, that he raised Christ; whom he raised not, if. 
 indeed, the dead - <1. And if the dead arc not rai 
 
 neither has Christ been raised. Farther, if Ch: : 
 your faith is use less; you are st'ii in your sins. Certainly also the) 
 \vho are fallen asleep for Christ, arc perished. If m thi. life only 
 •we have hope by Christ, wc are of all men the most miserable. Rut 
 jiow Christ is raised from the- dead, and ut become the first fruit ol 
 them who have fallen asleep. For since through a man came death, 
 through a man also comes the resurrection of the dead. Then fore 
 -.-is by Ad.un all die, so also by Christ all shall be- made alh e. But every 
 one in his proper band; the first fruit Christ; afterward the}- wl. 
 4'hris(\s at his coming. Then the end shall be when he will iKl'.Vv i 
 ~-rp the kingdom to God, even the Father, when he shall have de- 
 stroyed all government, and ail authority, and power. For he must 
 ■•'•ign til! iie has put all the enem'u s under his feet. The last en< my, 
 Bcath, shall be destroyed. For he has subjected all tilings und 
 
 Now when it says that all tilings are subjected, manifest it is, 
 'that he is excepted, who has subjected ;»il tiling's to him. 
 
 cted to him, then < wn the Son himsclJ 
 d to him, who v.il - to him, that Goirmay 
 
 be ov< [• all tilings in all places! Otherwise, what shall they do whx 
 a-e ini'!.- rsed for th. resurrection oi . ; t' the dead rise not a 1 
 
 iill ? and why are ihey immersed for the resurrection ol the dead: 
 AVhy are we also in danger ever} hour? By die h* asting cone* 
 you, which I have on account of Christ Jesus our Lcrd, 1 die daily. 
 If, aft r the manner of men, I have fought with wild beasts at Rphe- 
 
 ihat ',< the advantage to me, if the dead rise not? Let us 
 and d-'.nk, for tomorrow we die. lh- not deceived: Evil commrini 
 cations corrupt good manners. Awake, as is fit, and do net sin; for 
 some of you arc: ignorant of God : for shame to you 1 speak this 
 ;ue one will say, How can the dead be raised up' and with 
 I :•(! of hoc 1 .} do they cernc ' Simpleton! what you sew is nflt 
 M'-'ick. iv 1 unless it die. And as to what you sow, you sow not the 
 . shall be, bit naked grain, perhaps of wheat, or of some 
 of the othct kinds: but God gives it a body, as it has pleased liim, and 
 to each of the seeds it ■* proper bodv. All flesh is not the same flesh: 
 he.t there is ore flesh indeed of men, and other flesh of beasts, and 
 her of iei.es and another oi fowls. And there are bodies 
 cdestud, and bocflcs terrestrial : hut different indeed, is the glory of 
 he eel rent that of the terrestrial. The glory of m 
 
di. XVI J. CORINTMAXS. 2&3 
 
 sim is one, dVfrl the glory of the inoon another, and tiie glory of the 
 still's another: moreover, star excels star in glory. W here fore, erei 
 the resurrection of the dead is possible : it is sown in corruption — it i.- 
 raised in incorruption: it is sown in dishonor — it is raised in glory: il 
 is sown in weakness — it is raised in power: it is sown an anknal bod} 
 —it is raised a spiritual body. There is an animal bod\ , and th ■<• m 
 a spiritual body. For thus it is written, "The fust man, Ji-.him, was 
 "made a living soul — the last Adam, a vilifying spirit." However, 
 that was not first which is spiritual, but that which is animal; and the n 
 tliat which is spiritual. The first man, from the earth was eartliv-. 
 the second man, the Lord from heaven, is heavenly. As the earthy, 
 such also the earthy [shall be:] and as the heavenly, such also the 
 heavenly shall be. For, as we have borne the image of the eaVthj 
 man, we shall also bear the image of the heavenly man. And this I 
 affirm, brethren, because flesh and blood cannot inherit the kingdom 
 of God; neither can corruption inherit incorruption. Behold, I tell 
 \ ou a secret; we shall not indeed all die, but we shall all be changed. 
 in a moment, in the twinkling of an eye, at the last trumpet; for it 
 shall sound, and then the dead shall be raised incorruptible; and we 
 shall be changed. For this corruptible body must put on incorrup- 
 tion, and this mortal body must put on immortality. Now when this 
 corruptible body shall have put on incorruption, and this mortal body 
 shall have put on immortality, then that saying of scripture shall be 
 accomplished, "Death is swallowed up fur ever." Where, O Dea#r! 
 is thy st:ng ; Where, O Hades! is thy victory? For the sting of 
 djjatb. is sin; and the strength of sin is the law. Now thanks be to 
 God who gives us the victory, through om* Lord Jesus Christ. Where- 
 fore, my beloved brethren, be you stable, unmoved, abounding in 
 the work of the Lord at all times, knowing that your labor in the 
 Lord is not vain. 
 
 XVI. Now concerning the collection which is for the saints; as I 
 ordered the congregations of Galatia, so also do you. On the first day 
 of every week, let each of you lay somewhat by itself, according as 
 he may have prospered, putting it into the treasury, that when I come 
 there may be then no collections. And when I come, whomsoever 
 you shall approve by letters, them I will send to cany your gift to 
 Jerusalem. Or, if it be proper that even I should go, they shall go 
 with me. Now, I will come to you, when I have passed through 
 Macedonia, (fori do pass through Macedonia;) and, perhaps, I shall 
 abide, and even winter with you, that you may send me forward, 
 whithersoever I may go. For I will not now see you in passing, but 
 I hope to remain with you some time, if the Lord permit. However, 
 I shall remain at Ephesus until Pentecost. For a great and effectual 
 doGr is opened to rne, yet there are many opposers. Now, if Timothy 
 be come, take care that he be among you without fear; for he 
 works even as I do, the work of the Lord. Wherefore, let no one 
 despise him; but send him forward in peace, that he may come to me; 
 for I expect him with the brethren. And with relation to our brother 
 Apollos, I entreated him much to go to you with the brethren: but 
 his inclination was not at all to go now, but he will go when he shall 
 iind a convenient season. Watch; stand fast in the faith: quit yourselves 
 

 I. (JO I! IN Till AN S. (71. \VI 
 
 Uke m f't ull your matters be done with lov< \ 
 
 know the family of Stephanas, t!ui it is the* first fruit of \ 
 Chat tluy have <k voted theinselvei to the ministry to tlie sa'nta. I 
 entreat yon, therefore, brethren, that you submit yourselves to such, 
 and to every joint worker and laborer. I am glad of the coming of 
 Stephanas and Portunatus, and Achaicus; fuv they have supplied 
 your deficiency; and have refreshed im spirit and yours: wherefore, 
 ..(-knowledge such persons. The congregations of Asia salute you. 
 Aquila and I'riscilla salute you much in the Lord, with th< 
 tion which is in their bouse. -\!l the brethn n salute yon. 
 
 uotber with a holy kis«=. The Salutation of Paul with my own 
 hand. If any one love not the Lord Jesus Christ, he shall be accursed 
 when the Lord comes.* Tit* favor of our Lord Jesus Christ be with 
 on. My love be with you all in O 
 
 \typvtdix, No. LXX1Y, 
 
SECOND EPIStLK 
 
 OF 
 
 PAUL THE APOSTLE, 
 
 TO 
 
 written mo?r Macedonia, a. d. 57. 
 
 I. PAUL, an apostle of Jesus Christ by the will of €od, ami 
 Timothy my brother, to the congregation of God which is in Corinth, 
 ■together with all the saints who are in all Achaia: Favor be to you. 
 and peace from God our Father, and from the Lord Jesus Christ. 
 
 3. Praised be the God and Father of our Lord Jesus Christ, the 
 Father of tender mercies, and the God of all consolation! Who 
 {■omforts us in all our affliction, that we may be able to comfort them 
 who are in any affliction, by the consolation wherewith we ourselves 
 are comforted of God. For as the sufferings for Christ abound in us, 
 so also our consolation abounds through Christ. Whether therefore 
 we be afflicted, it is for your consolation and salvation, which is 
 wrought in you by enduring the same sufferings which we also suffer; 
 or whether we be comforted, it is for your consolation and salvation. 
 And our hope concerning you is firm, knowing that as you are par- 
 takers of the sufferings, so also shall you be of the consolation. 
 W'herefore, we would not have you ignorant, brethren, concerning 
 our affliction which happened to us in Asia, that we were exceedingly 
 pressed above our strength, insomuch that we despaired even of life. 
 However, we had the sentence of death in ourselves, that we should 
 not trust in ourselves, but in God who raises the dead; who delivered 
 us from so great a death, and does deliver; in whom we trus^ that he 
 will yet deliver us; you also working together secretly for us by 
 prayer, so as the gift which comes to us through many persons may 
 by many persons be thankfully acknowledged for us. For our boast- 
 ing is this, the testimony of our conscience, that with t he greatest 
 simplicity and sincerity, not with carnal policy, but with the favor of 
 God, we have behaved in the world, and more especially among you. 
 For we write no other things to you than what you read, and also 
 acknowledge, and I hope that even to the end \ ou will acknowledge, 
 seeing indeed, you have acknowledged us in part, that we are your- 
 boasting, even as yon also will be ours, in the day of the Lord Jesus. 
 And in this persuasion 1 purposed to come to you first, that you might 
 have a second gift; and from you to pass through into Macedonia, and 
 from Macedonia to come again to you, and by you to be sent forward 
 into Judea. Wherefore, having purposed this, did I, forsooth, use 
 levitj ) or the things which I purposes dd I purpose according to tht. 
 
*/«II. U>;M.. lift tfl. HI 
 
 v. it It me \ :-s slin.iJd I. 
 i-.'j 1? i* as God is faithful, < i 
 \ou, was n< I ( hrist, .. ho 
 
 \va proclaimed to \ ou : • ! 
 
 ni), but through him \ , r pro 
 
 \ (■;•.• prm-l.i I im ;><■>, and 
 
 through him am< n, to the gloi\ of U< 
 with you for Christ, and Who has anom ' ><kI. Who ' 
 
 d ut, and giv«n U 
 t call on God, as a witness against in;, soul, that sparing you I have 
 not as yet come to Corinth. through 
 
 the faith, but we are joint "promo v joy: For by U 
 
 IF. Besides, T determined this with myself, not to came 
 to you with sorrow. For if I should rmfte yon sorry, indeed who 
 is it that could make me glad, unless the same who is made sofrry 
 by me. Wherefore, I wrote to you this very thing 1 , that coming I 
 might not have sorrow from them by whom I ought to I 
 being firmly persuaded concerning ycu ail, that my joy is the j'.y 
 of you all, For out of much affliction and distress of heart, I 
 wrote to you with many tears; not that you might be made sorry, 
 but that you might know the love which I bare most abundantly 
 towards you. Now, if a certain person has grieved me, he ha-, 
 not grieved me, except by a part of you, that 1 may not lay 
 on you all. Sufficient for such a one is this punishment, which 
 was inflicted by the majority. So that, on the other hand, ySJCl 
 ought more willingly to forgive and comfort him, lest such a one 
 should lie swallowed up by excessive grief. Wherefore, I beseech 
 you publicly to confirm to him your love. Besides, I wrote for 
 this end also, that I might know the proof of \ou, whether you 
 be obedient in all things. Now, to whom you forgive any thing, 
 I also forgive; and even I, if I have now forgiven any thing, to 
 whom I forgave i% for your sakes I forgave it, in the person of 
 Christ: that we may not be over-reached by Satan; for we are not 
 ignorant of his devices. Moreover, when I came to Troao in order 
 ,. to declare the gospel of Christ, and a door was opened to me by 
 the Lord; I had no rest in pay spirit, because I found not Titus my 
 brother: therefore, bidding them farewel, I went away ioto Mace- 
 donia. Now, thanks be to God, wiio at all times causes us to 
 triumph with Christ, and who, by us, diffuses the odor of tbe 
 knowledge of him in every place: for we are through God a 
 fragrant odor of Christ, among the saved and among the destroyed. 
 To these indeed we are the odor of death ending in death; but to 
 the others, the odor of life ending in life: and for these things 
 who is fit? However, we are not like many who adultera'e the 
 word of God: but really from sincerity, yes, really from God, in 
 \he sight of God, we speak in Christ. 
 
 III. Must we begin again to recommend ourselves? or need we, 
 as some, letters of recommendation to you, or letters of recom- 
 mendation from you? You are our letter written on our hearts, 
 I of aM men, For ycu arc plainly declared Christ's 
 
letter ministered by us, written not w.th ink, but with the Spirit 
 of the living God; not on tables of stone, but on fleshly tables ot 
 the heart. Now a boosting- of this kind we have through Christ 
 with God. Not because we are lit of ourselves to reason any 
 thing as from ourse'ves, but our fitness is from God; who indeed 
 has fitted us to bo ministers of a new institution;* not of the letter, 
 hot of the spirit: now the letter kills, but the spirit makes alive. 
 Besides, if the ministry of death, imprinted on stones with letters, 
 was done whh glory, so that the children of Israel could not look 
 stedfastly on the face of Moses, because of the glory of his face 
 which was to be abolished; how shall not the ministry of the Spirit 
 rather be with glory? And, if the ministry of condemnation was 
 honor, much more does the ministry of righteousness abound in 
 honor. Ami therefore, that which was glorified, was not glorified 
 in this respect, by reason of the excelling glory. Besides, if that 
 which is abolished, is abolished by glory, much more that which 
 remains, remains in glory. Wherefore, having such a persuasion, 
 we use much plainness of speech; and not us Mtises, who put a 
 veil upon his face, that the chiidren of Israel might not stedfastly 
 louk to the end of the thing to be ab dished. Now their minds 
 tfere blinded: for until this day, the same veil remains in the read- 
 ing of the Old Institution,! it not being revealed that it is abolished 
 by Christ. Moreover, until this day, when Moses is read, the veil 
 ; ( s upon their heart. Bu f when it shall turn to the Lord, the veil 
 sh ili be taken from around it. Now the Lord is the Spirit: and 
 where the Spirit of the Loid is, there is freedom. For we alL, 
 with an unveiled face, reflecting as mirrors the glory of the Lord, 
 are transformed into the s„ime image from glory to glory, as from 
 the Lord of the spirit. 
 
 IV. Wherefore, having this ministry, as we have received mercy, 
 we do not flag. A!so we have commanded away the hidden things* 
 of shame, not. walking in craftiness, nor handling the word of 
 God deceitfully; but by the manifestation of the truth, recommend- 
 ing ourselves to every man's conscience in the sight of God. If, 
 therefore, even our gospel be veiled, it is veiled by those perish- 
 ing things, with which the god of this world has blinded the minds 
 ot the u -ibelievers, in order that the light of the gospel of the 
 glory of Ciirist, who is an image of God, might not shine to them. i 
 Now we proclaim not ourselves, but Christ Jesus as Lord; and 
 ourselves, your servants on accouunt of Jesus. For God who 
 commanded light to shine out of darkness, has shined into our 
 hear'?, to give you the light of the knowledge of the glory of 
 God in the face of Jesus Christ. 
 
 7. But we have this treasure in earthen vessels, that the excellent 
 cy of the power might be God's, and not belonging to us. We 
 are pressed on every side, but not straitened; perplexed, but not 
 in despair; pursued, but not utterly forsaken; thrown down, but 
 not killed. At all times carrying about in the body, the putting 
 to death of the Lord Jesus, that the life also of Jesus may be 
 
 :f Covenant. Jlpp. JVo, LXXYj i Covenant. ~Jpp. iVb. LXXYJ'; 
 
■l&S II. CGIMNTIIIANS. ch. V 
 
 manifested in our body. Tor always we who live are exposed to 
 death for the sake of Jesus, that the life also of Jesus may be mani- 
 fested in our mortal flesh. So that death inoVed works strongly in 
 us, but life in you. Vet having- the same spirit of faith, according 
 to what is written, "I believed, therefor? J have spoken," we also 
 believe, and therefore speak, knowing that he who raised up the 
 Lord Jesus, will raise us up also by Jesus, and will present us wi'h 
 vou. For all our sufferings are for your sakes, that the favor w Inch 
 has abounded to many, may, through the thanksgiving of many, 
 overflow to the glory of God. Therefore we do nut flag; but even 
 although our out war.! man is wasted, yet the inward man is renew- 
 ed day by day. Besides, the momentary light thing of pur afflic- 
 tion, works out for us a most exceeding eternal weight of glory. 
 We, not aiming at the things which are seen, but at the tilings 
 which are not seen: for the things which are seen are temporal; 
 but the things which are not seen are eternal. For we know that 
 when our earthly house, which is a tent, is destroyed, we have a 
 building from God, a house not made with hands, eternal, in the 
 heavens liut yet in this tent we groan, earnestly desiring to go 
 permanently into our habitation winch is heavenly. And surely, 
 having that on, we shall not be found destitute, liut yet, we \\hr> 
 are in the tent groau, being burdened; not because we desire to 
 go out, but to go permanently in, that what is mortal may be 
 swallowed up of life. Now he who has effectually wrought us to 
 this very desire is God, who also has given us the earnest of the 
 Spirit. We are bold, therefore, at all times, because we know, 
 that being at home in the body, we are from home from the Lord. 
 For we walk by faith, and not by sight } We are bold also, because 
 we are well pleased rather to go from home out of the body, and 
 f o be at home with the Lord. And for that reason, we strive 
 earnestly, whether being at home, or being from home, to be 
 acceptable to him. For we must all appear before the tribunal 
 )f Christ, that every one may receive things in the body, accord- 
 ing to what he has done, whether it be. good or bad. Knowing 
 therefore, the terror of the Lord, we persuade men, and are made 
 manifest to God; and I trust are made manifest even to your con- 
 fidences. However, 'we do not again recommend ourselves to 
 you,' but only give you occasion of boasting concerning us, that 
 you may have an answer to them who boast on account of appear- 
 ance, and not of heart. For whether we be beside ourselves, it is 
 for God; or whether we be sober, it is for you For the love of 
 Christ constrains us who judge this, that if one died for all, certain- 
 ly all were dead; and that he died for all, that 'hey who live should 
 no longer live to themselves, but to him who died and rose again 
 for them. * 
 
 16. Wherefore, we from this time forth, respect no man on 
 account of the flesh: and even if we have esteemed Christ on 
 account of the flesh, yet now we esteem him no more on that 
 account. For, if any one be in Christ, he is a new creature; old 
 things have passed away; behold all things have become new! 
 But all of God, who has reconciled us to himself through Jesu;s 
 
l/1. VII II. CORINTHIANS. £&9 
 
 Christ, and has given to us the ministry of the reconciliation; — 
 namely, that God is by Christ reconciling- a world to himself, no> 
 counting to them their trespasses; and has put in us the word of 
 the reconciliation. In Christ's stead therefore, we execute the 
 office of ambassadors. And seeing God beseeches by us, we pray 
 in Christ's stead; 'be you reconciled to God. Fur him who knew 
 no sin, he has made a sin offering for us, that we might become the 
 righteousness of God through him;' and co-operating with him, we 
 also beseech you not to receive the favor of God in vain. For he 
 SftJ I) '*/« ft« accepted season J have heard you; and in a day of sal- 
 vation I have helped you." Behold now is a highly accepted season; 
 behold, now is a clay of salvation. [And this we do] giving no 
 ncGasion of « stumbling to any one, that the ministry may not be 
 found fault with But by every thing approving ourselves as 
 minis ers of God, by much patience, by oppressions, by necessi- 
 ties, by distresses; by stripes, by imprisonments, by tumults, by 
 labors, by watehings, by fastings; by purity, by knowledge, by 
 Jong suffering, by goodness, by a holy spirit, by love unfeigned; by 
 the word of truth, by the power of God, through the right and left 
 hand armor ofrighteousnesfj through honor and dishonor, through 
 bad fame and good fame; as deceivers, yet. true; as unknown, yet 
 jyell known; as dying, yet beho'd we live; as ch;s.ised, yet not 
 killed; as sorrowing, but always rejpiqing; as poor, but making 
 anany rich; as having nothing, yet possessing all things. 
 
 II. Our mouth is opened to .you, O Corinthians! Our heart is 
 enlarged. You are not straitened in us, but you are straitened in 
 ,vour own bowels. Now 'he same recompense I request, (I speak 
 ?.s to rm children,) be also enlarged. Become not discordantly 
 yoked with infidels: for what paiticipation has righteousness and 
 wickedness? and what intercourse has light with darkness? and 
 what agreement has Christ with Belial? or what portion a believer 
 wi'Jh an i-ifi-ie ? and what placing together is there of the temple 
 of God with the temple of idob? for you are the temple of the 
 living God; as God has sa.id, "Assuredly I -will dwell among them t 
 "and walk among them; and I will be llieir God, and lliey shall be to 
 •'•■me a people." Wherefore, c>*me out from among them, and be 
 "separated, says the Lord, and touch no unclean person; and I will 
 ^receive you; and I -will be to you a father, and you shall be to me 
 u sons and daughters, says the Lord Almighty." 
 
 VII. Wherefore, having these promises, beloved, let us cleanse 
 ourselves from all pollution of the flesh and spirit; perfecting 
 holiness in the fear of God. Receive us cordially. We have 
 injured no one; we have corrupted no one; we have deceived no 
 one. 1 speak not this to condemn you; for 1 li -ive said before, that 
 you are in our hearts, to die together, and to live together. 
 
 Great is my freedom of speech to you, great is my boasting 
 concerning you: I am filled with consolation, 1 exceedingly abound 
 in joy in ail" our affliction. For when we were come into Mace- 
 donia, our flesh h;»d no rest, but we were distressed on every side: 
 without were fightings — within were -fears Neveribtless, God 
 comforts them who are cast x down, comiorted us by the 
 
 35 
 
ii. c?::; in s I . -v iij 
 
 ll . I: 
 
 ntj for I pcTtu ivc 
 i r,o\. 
 
 ■ 
 
 your- 
 . pure in ■ ■ 
 
 ivr mg, nor 
 l.ji' his sake Who P for the «-ake of 
 
 rtg to 3 ou our care, v. 
 I ■ 
 
 _'• ■ 1 it, ■ :• .- of I 1'iis, because his 
 
 bpirit was Bfet at ease b\ you all. Therefore if 1 h*»e ! 
 I hirrg to him cor >u, I am r»< 
 
 ngs concerning you in truth; soa ! so our boas'ing whicl 
 , Titus, is ' ith. And his tender affection is more 
 
 : ,(,•. toward you, w idst he remembi rs thi obedience <■ 
 
 yon ree» ived : irand trembling. I rcj >ice 
 
 hat I have c ;'.h I nee in j oi J thi ig 
 
 . .. , brethren, w< wn to you th^faror of God 
 
 which the congregations of Macedo lis; that, in a 
 
 hiving- oil thi M" joy, notw i fit tnding 
 erflov (d in the i 
 
 yond 
 I 
 i qu( - l S»fi »nd the fellowship of 
 
 .;.. wh •■ is to'Ui 1 not as we feared; but 
 
 to the Lo; r. to us by the will of 
 
 red us to e is, that as he had formerly 
 
 ,. so he would also f ; u likewise. 
 
 , abound in evtry I -peech, and 
 
 , ami all diligence, a -. I wish that 
 
 \ abound in tliis favor a'so. i speak rrot this ;.s an injunc« 
 n iccount < F tto< 
 . •/ oi your love. For the fever - 
 
 though h 
 that )ou through his poverty might be rich, And herein I 
 , i, that this is pn fuable for 3 ou, who have formerly 
 • 1. : to. do, but also to be willing since the last \-ear. 
 II. At present, therefore, finish the doing of it; that as there 
 readiness tc *'»•'; Su ~" - vl ^cre be 10 finish, from what 
 For if a willing! id be pres 
 
dl. IX H. CORLN 'i;U-IANS. 
 
 what any one has, he is well accepted; anil n 
 what he has not. However, I mean not that ease should he to 
 other?, and distress to you: hut on account of equality, that at th 
 present time your abundance may be a supply for their want, thai 
 at another time their abundance also may be a supply for your 
 want, so as there may be equality. As it is written, "He wh» 
 "gathered much, had nothing over; and he who gathered little, uh<" 
 "■no lack." Now thanks be to God who has put the same earnest 
 care concerning' you into the heart pf Tijus. For my exhortation, 
 indeed, he accepted; bu', being more diligent, of his own accord 
 he is come out to you. And with him we have sent the brother., 
 whose praise by the gospel is throughout all the congregation.--. 
 And not that only, but who was also chosen of the congregations,, 
 our fellow-traveller with this gift, which is ministered by us, to the 
 glory of the Lord himself, and declaration of your ready mind . 
 Taking care of this, that no one should blame us in this abundance 
 which is ministered by ur; premeditating things comely, not only 
 in the sight of the Lord, but also in the sight of men. And we 
 have sent with them our brother, whom we have oftentimes found 
 diligent in many things, but now much more diligent upon the 
 great confidence which he has in you. If any inquire concerning 
 Titus, he is my partner and fellow- laborer towards you; ot if our 
 brethren be inquired of, they are the messengers of the congre- 
 gations, and a glory of Christ. Wherefore the proof of jour 
 iove, and of our boasting concerning you, show before them and 
 before the face of the congregations. 
 
 IX. But indeed, concerning the ministry which is to the saints, 
 it is superfluous for me to write to you. For 1 know your willing- 
 ness, of. which 1 boasted on your behalf to the Macedonians, that 
 Achaia was prepared since the last year; and your zeal has stirred 
 up very many. Yet 1 have sent the brethren, that our boasting 
 which was concerning you, may not be rendered false in this par- 
 ticular: but that, as I said, you may be prepared. Lest perhaps., 
 if the Macedonians come with me, and find you unprepared, we 
 ('hst w-e say not you) should be put to shame by this confident 
 boasting. Therefore I thought it necessary to entreat the breth- 
 ren, that they would go before to you, and complete beforehand 
 your formerly announced gif*, that the same might be thus ready 
 as a gift and not as a thing extorted. Now this I say, he who sows 
 sparingly, sparingly also shall reap; and he who sows bountifully,, 
 b ►untifuily also shall reap. Every one according as he purposes 
 in hs heart, ought to give, not with grief, nor by constraint} for 
 God loves a cheerful giver. And G :d is able to make every bless* 
 ing abound to you; tha^ in every thing always having all sufficiency 
 you may abound in every pfood work. As it is written, "He has 
 "dispersed, he has given to the poor: hi 1 } righteousness remains for ever. ," 
 
 Now, may he who supplies seed to the sower, and bread* for 
 food, supply and multiply your seed sown, and increase the pro- 
 duce of your righteousness. T'nat you may be enriched in every 
 thing to all liberul'uy, which works on through us thanksgiving to 
 God. For the ministry of this public service, not only fills up 
 
II. . XI 
 
 completely the 
 
 ■y. through 
 
 rion to the 
 Christ, arid d.r ;! r liberality of j ur communication to them, and 
 
 to all. And in I r.-r y o, ardently loving yon on ac- 
 
 count oft' f God bestowed on you. 
 
 thanks he to God for 
 
 X. Now I th< ', who, wl nt, forsooth, am 
 
 humble among you; but wl rard yon, beseecu 
 
 you by the mitdrii ".p^.cy of Christ. And I reques*, that 
 
 when present T may not heboid, with that confidence wherewith 
 r cone-ude to b'- tst some, who conclude us to be re:>U/ 
 
 persons wlio walk according 'o the fl< sh. Porthougn we walk in 
 the flesh, we do not war according to the flesh. For the weapon-- 
 of our warfare are not fleshly, but exceeding powerful for the 
 overturning of strong holds. We ever' urn reasonings, and i 
 high thing raised up against the knowledge of God, and lead 
 captive every thought to the obedience of Christ: and are pre- 
 pared to punish all disobedience, when your obcd : ence is com- 
 pleted. Do you look on things according to appearance? If any 
 one is confident in himself that he is Christ's, let him, on the o'her 
 hand, reason this from himself, that as he is Christ's, so also wc 
 are Christ's. And therefore, if I should boast somewhat mcro 
 abundantly of our power, which the Lord has given us for yon. 
 edification, and not for your destruction, I should not be ashamed: 
 that*] may not seem as if 1 would terrify you by letters, lor his 
 letters, says he, are indeed weighty and strong; but his bodily 
 presence weak, and his speecli contemptible. Let such a one 
 conclude this, that such as we are in speech by letters, wbt ; absent, 
 the same also when present we v, ill be indeed. Hut we dare not 
 rank and compare ourselves with some who commend themselves 
 however, they among themselvr r themselves and com 
 
 paring themselves with themselves, do not understand themselves 
 Further, we will not boast of tilings not measured; but to 
 come even to you, according to the measure of the line which th . 
 Gad of measure has allotted to us. For we do not stretch ourselvi s 
 beyond our line, as not reaching to you; but we are come 
 as to you also in the gospel of Christ. AVe do not boast of things 
 not measured, that is, of other men's labors, but we have hope, 
 when your fai'h is increased, to he by you enlarged with respect 
 to our line into abundance; to declare the gospel in the region- 
 beyond jou; and not in another man's line, to boast of things 
 already prepared. He then who boasts, let him boast in the 
 Lord. ' For not he who commends himself is approved, but whom 
 the Lord commends. 
 
 XI. 1 wish you could bear some little of my foohshncs- 
 even bear you with me. For T am jealous of you with a grea: 
 jealousy, because I have betrothed you to one husband, to pi 
 you a chaste virgin to Christ. Eut 1 am afraid lest somdiow, as 
 the serpent beguiled Eve by his subtilty, so your minds should be 
 corrupted from the simplicity which is due to Christ. It* now 
 
\ XI II. CORINTHIANS. 293 
 
 indeed, lie who is come, proclaims another Jesus, whom we have 
 not proclaimed, or if you receive a different spirit w!>ich you have 
 noi received from me, or a different gospel which yoa have not 
 embraced, you might well bear with him. 
 
 5. Yet I conclude I am in nothing behind the very greatest of 
 the apostles. And even if I be an unlearned person in speech, 
 yet not in knowledge: but on every occasion we have been made 
 manifest by all things among you. Have I committed an offence, 
 in humbling myself that you might be exalted, because I have de- 
 clared the gospel of God to you as a free gift? Other congrega- 
 tions I spoiled, taking wages from them to do you service. For 
 being present with you, and in want, I distressed no one; but my 
 want the brethren coming from Macedonia fully supplied; and in 
 every thing I have kept, and will keep myself from being burden- 
 some to you. As the truth of Christ is in me, surely this same 
 boasting shall not be stopped concerning me in the regions o£ 
 Achaia. For what reason? Because I do not love you? God know? 
 But what I do, that I will do, that I may cut of? opportunity from 
 them who desire opportunity, that wherein they boast, they may 
 be found even as we. For such are false apostles, deceitful work- 
 men, transforming themselves into apostles of Christ. And no 
 wonder; for Satan himself transforms himself into a messenger of 
 light. Therefore it is no great wonder if his ministers also trans- 
 ibrm themselves as ministers of righteousness: of those the end 
 shall be according to their works. Moreover, I say, let no one 
 think me a fool; but if otherwise, at least as a fool bear with me, 
 that I also may boast a little. What I speak in this confident 
 boasting, I do not speak according to the Lord, but as in foolish- 
 ness. Seeing many boast according to the flesh, I also will boast. 
 For you bear with fools gladiy, being yourselves wise. For you 
 bear it if one enslave you, if one eat you up, if one take your 
 goods, if one raise himself against you, if one beat you on the 
 face; I speak concerning the reproach, namely, that we are weak. 
 But in whatever any one is bold, (in foolishness I speak,) I a^so 
 am bold. Are they Hebrews? So am I. Are they Israelites? 
 So am I. Are they the seed of Abraham? So am I. Are they 
 ministers of Christ'' (I speak as a fool) I am above them: in 
 labors more abundant, in stripes above measure, in prisons more 
 frequently, in deaths often; of the Jews five limes I received 
 forty stripes save one; thrice I was beaten with r< ds, once I was 
 stoned, thrice I was shipwrecked; I have spent a night and a day 
 in the deep. In jcurnies often, in dangers from rivers, in dangers 
 from robbers, in dangers from my countrymen, in dangers from 
 the heathens, in dangers in the city, in dangers in the wilderness, 
 in dangers at sea, in dangers among false brethren. In labor and 
 toil; in w atchings often; in hunger and thirst; in fastings often; in 
 cold and nakedness. Besides these troubles from without, that 
 which is my daily pressure, the anxious care of all the congrega- 
 tion-. Who is weak, and I am not weak? Who is made to stum- 
 ble, and I do not burn? If I must boast, I will boast of the things 
 which relate to mv weakness. The God and Father of our Lord 
 
 25* 
 
II. I H1AN8. cA, 
 
 Fetus Christ, whoisbl ever, knows that I do not lie. in 
 
 jcus, the governor bel Ireias.^he kfng, kept the 
 
 city of the Demasceni n, wishlne to apprehend 
 
 me; but through in a basket J was let down by me wall, 
 
 n- .I escaped from hia li 
 
 XII. li is not proper then for mc to 1 I will come to 
 
 vision* and revelations I >urt< t n years ago, I knew 
 
 a man in Gin-is', whedu r in the body, I know not; or out of the 
 hod/, 1 know not; (. "I k>. i o:;e I knew caught u« ay 
 
 ,:is far aa the thir ' 
 
 such a man, win ther In 'he body, or out of 
 ly, 1 know not, God knows; that he was caught away into 
 paradise, ai ' ords, v. hich it is n 
 
 a one I will boast; but rdn- 
 i will not bic^r, except of my w< 
 if l should incline to boas', 1 shall not be a fool; fur I will 
 the truth: but I ! tiiink concerning me 
 
 above what he sees me to be-, or what lie htars from me. for tha: 
 I migltt not be exalted above measure, by the transcendancy of 
 the l. ■ there was given to me a thoin in the ft. 
 
 messenger ol Satan, to Mrnet me, tjut I might r.ot be t- 
 abn\e measure. Concerning this, thrice I besought tiie Lord that 
 rht depart from me. But lie said to me, S iflkient '■ 
 . favor; besides my power is perfected in weak 
 , therefore, 1 w'.ll b«.ast rather of uy weaknesses, that tl e 
 power of Christ may dwell upon me. Whertfore I am we'd 
 pleas i, with necessities, with 
 
 distresses, for Christ's sake; because when I am 
 then [ am strong. IIa\e I become a fool - Ynu 
 
 have constrained me to it: fur I ought to have b en c 
 by you, because I am in nothing l o ind die very greatest apostles, 
 though I be nothing. Ti fns of an apostle were fully 
 
 wrought among you with all patienee by signs ai d Wonders, and 
 s. Fur whai is the thing wherein you were inferior to ether 
 pongregat'n n , unl -• ,: ' tl I • ill liavenojt been burdensome to 
 Forgive me this injui . !'• hold a third time I am ready to 
 to you, and ! vv II not he burd ms >me (o yon; becaut e I 
 not yours, but 3 I not to lay up I 
 
 .1 the parents for, ttie children. Yes, 1 n 
 will spend and be speni forth- - , even alt boug 1 
 
 the more abundantly I love you, 1 e loved, tiejtsothen, 
 
 I did not burden >ou: nev< 1 ng crafty, i 
 
 With rtspect 'o an} one of them 1 sent 
 to yon, di.l I by him n ; tin of yon? I besouj hi Titus to \{o 
 to j 01 ' iher: did '['■• uy make 
 
 you? Did we not wa k in the same spirt- Ltd we not Walk in 
 the sime steps : , do \ ou think that we 
 
 apologise to you? In tl e prese ce ol God we speak 
 that all these things, beloved, are done for \ our edification. \?t 
 1 am afraid lest, perhaps, when I come, I sbaW not find you such 
 as I v. bb; and th . e found by j ou such as you do net 
 
ch XT1I IT- CORINTHIANS. 295 
 
 I mean lest, perhaps, strifes, emulations, wraths, brawling*, back" 
 bitings, whisperings, swellings, tumults, be among you. And 
 lest, when I come again, my God may Humble me among yoiy 
 and I shall bewail ma n y who have former!) sinned, and have not 
 reformed, from the unckanness, and fornication, and lasciviousntss,. 
 which they hava committed. 
 
 XIII. I am coming this third tune to you: by the mouth of 
 two witnesses,, or three, every matter shall be established. I 
 foretold, and I now foretel (as present in spirit) the second time, 
 (and being absent in body,) / noto -write to them who have before 
 sinned, and to all the rest, certainly, when I come again, I will 
 not spare you. Since you demand a proof of Christ's speaking 
 by me, who towards you is not weak, but is strong among you. 
 For though indeed he was crucified through weakness, yet he 
 lives by the power of God: and though we also are weak with 
 him, we shall nevertheless live with him, by the power. of God 
 among you. Try yourselves whether you be in the faith; prove 
 yourselves; know you not yourselves that Jesus Christ is among 
 you, unless, perhaps, you be without proof? Bat I trust, that you 
 shall know that we are not without proof. Nevertheless 1 pray to 
 God that you do nothing evil; not [wishing-] that we may appeau 
 having proof, but that you may do what is good, though we should 
 be indeed without proof. For we can do nothing against the truth, 
 but for the truth. Therefore we rejoice when we are weak, and 
 you are strong: and this also we pray for, even your restoration. 
 For this reason, being absent, I write thsse things, that when pre- 
 sent I may not act sharply, according to the power which the 
 Ford has given me for edification, and not for destruction. Finally, 
 brethren, farewel: be you restored;* comfort yourselves; mind the 
 same thing; live in peace; and she God of love and peace will be 
 with you. Salute one another with a holy kiss. All the saints 
 salute you. The favor of the Lord Jesus Christ, and the love oV 
 G«)d, and the communion of the Holy Spirit, be with you all., $0% 
 
 * To perfect order, 
 
EPISTJ 
 
 OP 
 
 PAUL THE APOSTLI- 
 
 TO 
 
 WRITTEN FHOM CORINTH, OK EIMLLSCS, A. D. 53. 
 
 1. PAUL, an apostle, not from men, neither by man, but b) 
 JeAla Christ, and God the Father who raised him from the dead; 
 
 and all the brethren who are with me, to the congregations of 
 
 *. ilaliu: Favor to you. ami peace from God the Father, and from 
 our Lord Jesus Christ, who gave hi nself for bur sins that he might 
 deliver us from this present evil age, according to the will cf our 
 • lod and Father. To him be glory forever and ever. Amen. 
 
 6. I wonder that you are so soon removed from him who called 
 vou into the favor of Christ, to another gospel; which is not 
 another; but some there are who trouble you, and wish to pervert 
 the glad tidings of the Christ.* But even if we, or a messenger 
 from heaven, should declare a gospel to you, contrary to the 
 gospel we have declared to you, let him be accursed. As w 
 before, so now a second time I say. if any one declare a gospel to 
 you contrary to what you have received, let him be accursed. 
 And now, do I make men my friends, or God? or do I seek to 
 please men? If, indeed, I still pleased men, I should not be the 
 servant of C .rist. Now I certify you, bretnren, concerning the 
 gospel Which was declared by me, that it is not according to men. 
 For 1 neither received it from man, nor was 1 taught it, except by 
 the revelation of Jesus Christ. You have certainly heard of my be- 
 havior formerly in Judaism; that 1 exceedingly persecuted the con- 
 gregation of God, and laid it waste; and made progress in Judaism, 
 above many of the same age with myself in my own nation, being 
 more exceedingly zealous of the traditions of my fathers. But when 
 God who separated me from my mother's womb, and called me by 
 his favor, was pleased to reveal his Son to me, that I might de- 
 clare th good news concerning him to the Gentiles: immediately 
 I did not consult flesh and blood: neither did I go up to Jerusalem, 
 to them who were apostlt s before me; but I went away into Arabia, 
 and again returned to Damascus. Then, after three years. I went 
 up to Jerusalem to become acquainted With Feter, and abode with 
 him fifteen days. But I saw no other of the apostles, excepi 
 
 *Jppendix, No, LXXm 
 
•/.'. II. GALATIAXS. 297 
 
 James the Lord's brother. Now the things I write to you, behold, 
 before Cod, assuredly 1 do not falsely affirm. After that I .vent 
 into the regions of S> ria and Cilicia: and I was personally unknown 
 to the congregations of Judea which are in Christ. Out only they' 
 heard, that he who formerly persecuted us, is now proclaiming 
 the glad tidings of that belief which formerly he destroyed. And 
 they glorified Cod on my account. 
 
 II. Then, within fourteen years, I went up again to Jerusalem, 
 with Barnabas, taking with me Titus also. And I went up by 
 revelation, and communicated to them ihe gospel which I pro- 
 claimed to the Gentiles; but privately to them who were of repu- 
 tation, lest, perhaps, I should run, or had run in vain. However, 
 neither Titus, who was with me, though a Greek, was compelled 
 to be circumcised, on account even of the secretly introduced 
 false brethren, (who came in privily to spy out our liberty which 
 we have b> Christ Jesus, that they might bring us into bondage;) 
 nor did we give place by subjection, not even for an hour, that 
 the truth of the gospel might remain with you.* Besid-s, from 
 them who were of reputation [I received nothing:] (whatever 
 they were formerly, is no matter to me: God accepts not the per- 
 sons of men. For to me, they who were of reputation commu- 
 nicated nothing.) But, on the contrary, perceiving that 1 was 
 entrusted with the gospel of the uncircumcision, even as Peter 
 was with that of the circumcision, (for he who had communicated 
 ■nower to Peter for the mission to the circumcision, communicated 
 power also to me for the nations;) and knowing the favor which 
 was bestowed on me, James, and Cephas, and John, who were 
 thought to-be pillars, gave to me and Barnabas the right hands 
 of fellowship, that we should go to the Gentiles, but they to the 
 circumcision. Only desiring that we would remember the poor; 
 which very thing I also made haste to do. Moreover, when Peter 
 came to Antioch, I opposed him personally, because he was to 
 be blamed. For before certain persons came from James, he did 
 eat with the Gentiles: but when they were come, he withdrew 
 and separated himseif, being afraid of them of the circumcision. 
 And the other Jews also dissembled with them, insomuch that 
 even Barnabas was carried away with them by their dissimulation. 
 But when I saw that they did not walk rightly according to the 
 truth of the gosptl, I said to Peter before them all. If you, being 
 a Jew, live after the manner of the Gentiles, and not after the 
 manner of the Jews, why do you compel the Gentiles to Judaize? 
 We who are Jews by nature, and not sinners of the Gentiles, 
 knowing that man is not justified by works of law, but only through 
 the faith of Jesus Christ; even we have believed in Jesus Christ, 
 that we may be justified by the faith cf Christ, and not by works 
 cf law. For by works of law no flesh shall be justified. But if 
 -eeking to be justified by Christ, even we ourselves are found 
 sinners, will Christ be the minister of sin? By no means. Fo? 
 if 1 build again those things which I destroyed, I constitute myself 
 
 •Appendix, Ko. fcXXVJII, 
 
G \1 . Ill 
 
 atransj 
 
 i a-n CTUCifi 
 
 • no longer !, bi 
 
 which I now live in t. which is of the 
 
 9 >n of God p me. I do not 
 
 . of God for if righteousness is through 
 then certainly Christ hai died in i 
 
 III. Oinconsid I you, not h 
 
 the truth, before «rt»o« his Christ crucified w»i 
 
 represented among jou? Thi9 only would 1 learn fr< 
 account of the works ol E pirit? or on 
 
 account of ihe obedience ol , that 
 
 ;;iiit, you now make yourselves pert* 
 the Hesh J Have \ou ;i.gs in vail 
 
 indeed it is in vain. 
 
 4. lie, then, who supplied to ycu the Spirit, ar.d wrought 
 miracles among you, did he these on account of the works of the 
 law, or on account c.f the obedience of faith? S. i ing Al r 
 believed God audit was counted to him for right know 
 
 certainly, that they who arc c:' f;xith, the sunu- ns of 
 
 Abraham. For the scripture anticipating that God vouM 
 the nations by faith, announced the gospel before to Abraham, 
 saying, "Surely in you all the nations shall be blessed.'' W here fore, 
 they who are of faith, are blesstd with believing Abraham. But 
 as many as are of the works pf the law, are under the curse: for it 
 is written, ".'Jccur&ed is every o?ic who continues not :':; all the things 
 
 -. are ■written in the book oj the law to do them,'* Bl 
 by law no one is just fied before God, is ma^ 
 
 faith shall live " Also, the law is not of faith. Ra' he- who does 
 these things, shall live by them. Christ Las bought us ( ft' from the 
 curse of the law, ha vin| become a curse for us: (for it Is written, 
 "Accursed is every one ~7io is hanged on a tree:" ) that the bh 
 of Abraham might come on lb* oat ions through Christ Jesii 
 that we might receive the promise of the Spirit through faith 
 Brethren, I speak after the manner of men: no one sets aside, o;' 
 alters a ratified co\t nun', though but of a man. Now, to Abraham 
 were the promises spoken, end to his seed. He does not say, 'And 
 in seeds,' as concerning many, bu' as concerning one person, 
 "Jnd in your seed," who is Christ. Wherefore this I affirm, that 
 (he covenant which ^\as afore ratified by God concerning Christ, 
 the law, which was made lour bundled and thim years after, cannot 
 annul, so as to abolish the promise. 
 
 Bi sides, if the iuheri'ance b,- by law, it is no longer by premise? 
 But God bestowed it freely on Abraham b\ promise. 
 
 Why then was the law added? — 
 
 It was added on account of transgressions, till the seed should 
 come to whom i< was promised; being ordained by messengers, in 
 the hand of a mediator; and this mediator was not of one party; but 
 God is one party. — 
 
 Is the law then contrary to the promises of Gad^r*- 
 
 
 
oh. IV GALATIANS, 29§ 
 
 By no means. For if tliere had been a law given, which was 
 able to make alive, certainly righteousness would have been by- 
 law. But the scripture has shut up together all under sin, that the 
 promise 6y faith of Jesus Christ, might be given to them who 
 . e. Wherefore, before faith came, we were kept in durance 
 under law, sliu' up together to the faith, which should afterwards 
 be revealed. So that toe law has been our instructed to Christ, 
 that we might be jus" fied by faith. But faith being come, we 
 are no Iw.iggr under this iustructer. F r you are all the sons of 
 t', • ! tSrough tie faith [published] by Christ Jesus. Besides, as 
 jaanj of you s have been immersed imo Christ, have put ou 
 In Christ Jesus, there is neither Jew nor Greek, there 
 is nti h r bond aao nor free ma , there is i cither male nor female,; 
 for v • u a e all one in Ctir s' Jesus. And if you be Christ's, certainly 
 you art A »ralii it's seed, and heirs ac i r he promise. 
 
 IV. Now I si}, as lortg as th<= heir is a minor,* he differs nothing- 
 from a oondfnan, ahhougn ue be lord of all. For he is under 
 tuiors and stewards, un d die time before appoin eduf his father. 
 
 o nfso we, whilst ue were minors,- were in bondage under the 
 nts of the world. But wlien the fulness of the time was 
 come, God sent forth his Son, born of a woman, born under the 
 l:vw, that he might buy off those under law, that we might receive 
 the adoptiqji of sons. And because } ou are sons, God h^s sent 
 forth the spirit of his Son in o your hearts, crying, Abba, Father. 
 you are no more a bondman, but a son; and if a son, then 
 ^n heir of God theough Christ. However, dun, indeed, not know- 
 ing- God, you served as slaves those who are not gods by nature, 
 Y>lv now, having acknowledged God, or rath T, being- acknow- 
 ledged of God, why do you turn back again to the weak 2nd poor 
 elements^ to which again, from the first, you incline to be in bond- 
 age? You carefully observe days, and moons, and seasons, and 
 years. I am afraid of you, lesr. perhaps, 1 have labored in vain 
 amoag you- Brethren, I pray you, be as I am: for I am as yoU 
 are. You h ve injured me in nothing. You know, indeed, that 
 in weakness of the flesh, I declared the gospel to you at first. 
 Yet that trial f mine wtficu was in my flesh, you did not despise, 
 r did you reject mv.; out received me as a messenger of G >cb 
 ray, as C^iris! Jesus. What then was your happiness! fori bear 
 y j u .witness, that if possiole, plucking out your eyes, you would 
 Iiave given them to me. So that 1 am become your enemy when I 
 truth to you! Thev love you ardently, not honorably; for 
 the) wish to exclude us. that you may love them araently. But it: 
 is honorable to be ardently in love with a good man at all times^ 
 and not merely when I am present with you. My little children, 
 for whom 1 again travail in birth til! Christ be formed in you; I 
 could wish, indeed, to be present with you now, and to change 
 my speech; for 1 am exceedingly in doubt concerning you. Tel! 
 me, vou who wish to be under the law, why do you not under- 
 stand the law? For it is written that Aoraham had two sons; one 
 
 Jj>!>en(Jia\ No. LXXiX. 
 
300 <-.Ar ch. v 
 
 by the br.i, i one by the free woman. But he, indeed, 
 
 who was of the bondmaid, was begotten according to the flesh 
 bui in- who was of the free woman, through the promise. Which 
 thingi are allegorized; for these women are the two institut. 
 the one, indeed, from Mount Sinai, bringing forth children into 
 bondage, winch is Hagar, (f or t | l( . , ia m e If agar, denotes Mount 
 Sin ii in Arabia.) and sin- answers to the preseiv Jerusalem, and is 
 in bondage with her children. But (he J rusalem above is the 
 • n, who is the mother of us all. j For it is written, 
 lot bring fort h! Ureal out and 
 
 birth; for more are the children of 
 \tband of the deserted.''' 
 We therefore, br< thren, after the manner o< Isaac, are childr< 
 promise. I then, he who was begotten according to the 
 
 ■esh, persecuted him who was begotten according to the Spirit, so 
 r.v. But what says the scripture? u ('as out the bondmaid 
 "and her son,- for the eon of the bondmaid shall not inherit with the 
 the free -rowan." 
 31. Well then, brethren, we are not the children of the bond- 
 maid, but of the free woman. Stand fast, therefore, in the free- 
 dom wherewith Christ has freed u-\ and be not again h Id f<s' in 
 the yoke of bondage. Behold, I Paul, say to you, that if you be 
 circumcised, Christ will profit you nothing. And I testify, more- 
 over, to every circumcised person, that he is a debtor to do the 
 whole law. You are loosed from Christ, who are justified by the 
 law; you are fallen from the favor. But we hrough the Spirit, 
 Jook for the hope of righteousness by fai h. For in Christ Jesu 
 neither circumcision avails any tiling, nor uncircumcisior, but faith 
 stronglv working by love. You did run well; who put a stop to 
 you, that you should not obey the truth? This persuasion comes 
 Not from him who called you. A httle leaven leavens the whole 
 mass. I am persi: ded concerning you by the Lord, that you will 
 think nothing differently from me: but he who troubles you shall 
 bear punishment, whosoever he be. But I, brethren, if I now 
 proclaim circumcision, why am I now persecuted? certainly the 
 offence of the cross is abolish* d I wish they were even discarded 
 who subvert you. Now, brethren, you have been called into 
 liberty; only use not this liberty for an occasion to the flesh; but 
 through love, assiduously serve one another. Forth- wb.le law 
 is fulfilled by ore precept, even by this; "You shall love vo-;r 
 neighbor as yourself' But if you bite and devour one another, 
 take care lesi you be consumed by one another. I command then, 
 walk by the Spirit, and so you will not fulfil the hit of the flesh. 
 Fo»- the fle-h lusts against the Spirit, and th« S st the 
 
 flesh; ard these are contrary to one anotl hings 
 
 which you incline, these you cannot do. B i'1 if yo i a' e U d by the 
 spirit, you are not under law. Now, the works o* the flesh arc 
 
 'Covenant*. 
 
 \fnstead of ,< all, w which Crriesbach has rejerted as spurious} 
 (>ht Gentiles, and the meaning is more plat ■ ■ ■ < 
 
di. VI GALATIAN^,, 301 
 
 manifest; which are these: adultery, fornication, uncieanness, Jasci- 
 vioiisness, sorcery, enmities, strifes, emulations, wraths, brawlings, 
 factions, sects, envyings, murders, drunkennesses, revellings, and 
 such like; concerning which I t'oretel you now, as I also have tore- 
 told, that they who practise such things shall not inherit the 
 kingdom of God. But the fruit of the Spirit is love, joy, peace, 
 long suffering, gentleness, goodness, fidelity, meekness, temper- 
 ance, against such things there is no law Besides, they who are 
 Christ's, have crucified the flesh, with the passions and lusts. 
 Since we live in the Spirit, let us also walk by the Spirit. Let us 
 not be vain glorious, provoking cne another, envymg one another. 
 VI. Also, brethren, if a man be surprised into any fault, you, the 
 spiritual men, set such a one right again in the spirit of meekness; 
 taking a view of yourself, lest even you be tempted. Bear one ano- 
 ther's burdens, and so fulfil the law of Christ. For if any one think 
 himself to be something, being nothing, he deceives himself. But 
 let every one try his own work, and then he shall have boasting in 
 himself alone, and not in another. For every one shall bear h'<s 
 own burden. Now let him who is instructed in the word, com- 
 municate of all good things to the instructed Do not deceive 
 yourselves; God is not mocked: for whatever a man sows, that 
 also he shall reap. Therefore he who sows into his own flesh, 
 shall from the flesh reap corruption: but he who sows into his 
 spirit, shall from the Spirit reap life everlasting. Wherefore let 
 us not flag in well doing, for in the proper season we shall reap, 
 if we faint not. Well then, while we have opportunity, let us 
 work good to all, but especially to them who are of the household 
 of faith You see how large a letter I have written to you with 
 my own hand. As many as wish to appear fair by the flesh, these 
 constrain you to be circumcised, only that they may not be perse- 
 cuted for- the cross of Christ. For not even do the circumcised 
 themselves keep ihe law, but they wish you to be circumcised, 
 that they may boast in your flesh. But let it never happen to me to 
 boast, except in the cross of our Lord Jesus Christ, b> which the 
 world is crucified to me, and 1 to the world. For in Christ Jesus s 
 neither circumcision avails any thing, nor uncircumcision, but a new 
 creature. Now as many as shall walk b) this rule, peace be on 
 them, and mercy, and on the Israel of God. Henceforth let no 
 one give me trouble, for I bear the marks* of the Lord Jesus in 
 my body. The favor of our Lord Jesus Christ be with your spirit, 
 brethren. Amen. 
 
 ■'The scars of xvottndb in ?iis Master's cau r ;e.. 
 
 26 
 
OF 
 
 . 
 
 -instle of Jesus 
 
 ■ in Christ J< 
 r,vor I from God cur Father, and from the 
 
 'he God and Father of our Lord Jesus Christ. 
 i ritual blessing in th< 
 
 led us thj 
 him before the foundal I, i!>af we might be 
 
 roug i love. Having bef rehaud 
 loption i >■■.'■- ber of 
 
 ngto the good pleasure 
 praise of the glory of his favor, win 
 l ie dye int of the beloved^ in whom we 
 
 his blood, even the forg 
 i- favor: the knowledge i I 
 
 and prtidt ne( . \\ ho 
 
 to us the secret of his will, Recording to his own 
 
 1 in himself; in the dispensation 
 
 ( ,f the - t0 gather together all things under 
 
 Christ, bo:; ngs on the earth, even 
 
 under hi. n. n evtn we h * ve inherited, (having been 
 
 d out in a determinate banner,) according to 
 
 the purpose of him who cfl'ectualiy works ail things according 
 
 to the counsel of his own will; that we should be t > Ihe praise of 
 
 Lis glory, who before hoped in the Christ. V>\ whem you also 
 
 inherited, (having behoved the word of truth, the gospel of 
 
 voursi - ilso, after yoifbelieved, you v 
 
 with the i-]. mise, the Holy Spint; v ho is the ear:- 
 
 . until the redemption q 'used people, to 
 
 ; it praise i . For this i of the 
 
 faith in the - which is i i ; c ' the love which 
 
 is to »H ihe saints, do not cea^e to gi*e thanks for you, making 
 ,„enti in my prayers; that the God of our Lord 
 
 the Father of glory, would it cf wisdom sr4 
 
cJl. II Et»ilESlANS. 
 
 revelation, ;' u- tUo acknowlc dgmentofhim; also, dial lie wtould cnlij hi- 
 : yes ofyour and rstanding, in order that you may know what 
 is the hope of bis calling, and w hut the riches of the glow of* his 
 inheritance, prepared tor the saints- and what the exceeding great- 
 ness of his power, with relation to us who believe, according to the 
 mworking of the strength of his force, winch he inwrought in Ch.3 Lsf, 
 he raised him from the dead, and set him at his own right hand 
 in the. heavenly places, far above all government, and power, and 
 might, and lordship, and every name that is named, not only in this 
 world, but also in that which is to come; and subjected all 
 under his feet, ana appointed him head over all things for the con- 
 gregation, which is his body, and the fulness of him who fills all 
 with all. Eve n you [he has filled,] who were dead, in trespasses and 
 sins; (in which formerly you walked according to the course of this 
 world, according to the prince of the power of the air, and of the 
 which now inwardly Works in the children of disobedience^ 
 with whom also we all had our behavior formerly, in the lusts of 
 our flesh, doing the inclinations of the flesh, and of the imaginations,, 
 and were by nature children of wrath even as others. Bet God being 
 rich in mercy, through his great love with which he loved us,) even 
 ns who were dead in trespasses, he has made alive together by Christ; 
 (by favor you are saved;) and has raised us up together, and has set 
 us down together in the heavenly places, by Christ Jesus ; that he 
 might show to the ages which are to come, the exceeding riches of 
 his favop, by liis goodness towards u:-, through Christ Jesus. For by 
 favor you are saved through faith; and this affair is net of yourselves — 
 it is the gift of God; not by works, so that no one can boast, Yet 
 we are his workmanship, created through Christ Jesus to good works, 
 for which God before prepared us, that we should walk in them. 
 Wherefore, remember that you were formerly Gentiles by the flesh, 
 (who are called unpircumcisiOri, by that which is called circumcision 
 made with bands on the flesh,) and that you were at that time without 
 Christ, being aliens from the commonwealth of Israel, and strangers 
 from the institutions* of promise, not having hope, and without God 
 in the world: but new in Christ Jesus, you who formerly were far 
 off, are brought nigh through the blood of Christ. For. he is our 
 peace, who has made both one, and has broken down the midelle 
 wall of separation; and has abolished by his flesh the enmity, even 
 the law of the commandments concerning ordinances, that the two 
 lie might create under himself, into one man, making peace: and 
 might reconcile both in one body to God, through the cross, having 
 slain the emmty by it. And coming, he brought good tidings of peace 
 to the far off, and to us the nigh. Therefore, through him, we 
 have introduction both of us by one Spirit to the Father. Well then, 
 you are not now strangers and sojourners, but joint citizens with the 
 saints, and belonging to the house of God: being built upon the 
 .foundation of the apostles and prophets, Jesus Christ himself being 
 the bottom corner stone; by which the whole building being aptly 
 joined together, grows into a holy temple for the Lord: in which 
 you also are builded together with the Gentiles, for a habitation eC 
 
304 issiA* $h. if 
 
 , I Paul am a prison 
 Oftt of you (-« n 
 hav< heard of thedisp the favor of l 
 
 me on your account: that t,-. revelation he made known ul mc 
 
 read, you may j 
 
 which in other gener&ti »f m< n, 
 
 as it is no* revealed to I 
 
 —that the G ■,, and joint 
 
 partakers of his p 
 
 which 1 was made a minisl ..or of 
 
 God which was given to me, and according to the inworking of hla 
 power. Tome, I say, who am I is 'than the least of all the - 
 was t'nis favor given, to publish to the Gjentiles the unseat 
 riches of Christ, and to make all men see what the fellowship is oi 
 the secret, which was hid from the ages by God, who created all 
 things hj Jesus Christ. That rvw to the governments and to the 
 powers in the heavenly regions, the manifold wisdom of God mat 
 be made known through the congregation, according to the disposi- 
 tion of the ages- which he mack for Christ Jesus our Lqrd; by whom 
 we have liberty of speech, and introduction with confide 
 the faith of him. therefore, I request that you 
 afflictions for you, which are your glory. For the sake of tl 
 bow my knees to the Father of our Lord Jesus Christ? from whom 
 the whole family in heaven, and upon earth is named; pra\ ing that, 
 according to the richesj of his glory, he would grant you to be mighti- 
 ly strengthened through his Spirit in the inward man: that Christ may 
 dwell through faith in your hearts; and being rooted and founded in 
 iove, that you may be thoroughly able to comprehend, with all the 
 saints, what is the breadth, and lcngtbj and depth, and height, and 
 to know the love of Christ, which surpasses knowledge; also Jhat 
 you may be filled with all the fulnes3 of God. Now, to him who is 
 able to do exceeding abundantly beyond all that we ask or cone, ive, 
 according to the power which strongly works in us, to him be glory by» 
 the congregation for Christ Jesus, throughout all the endless succes. 
 sions of ages. Amen. 
 
 IV. Now, I the prisoner for the Lord, beseech you to walk worthy 
 of the calling by which you are called, with all humbleness of mind, 
 and meekness, and with long sufFering/supporting one another in love. 
 Carefully endeavor to preserve the unity of the Spirit by the bond of 
 peace. There is one body, and one spirit, as also you have been 
 called to one hope of your calling: one Lord, one faith, one immer- 
 sion, one God and Father of all, who is over all, and with all, and 
 in you all. B it to every one of vis is given favor, according to the 
 measure of the g ; ft of Christ. For he says, "He ascended un high, 
 it he took taptiviiy captive, and gave gifts to men." (Now, this expres- 
 sion, '*He ascended," what is it, unless that also he had descended 
 Jirst into the lower parts of the earth 5 He who descended is the same 
 who also ascended far above all the heavens, that he might fill all. ) 
 And he appc inn d some, indeed, apostles; and some, prophets; and 
 «ome, evangelists; and some, pastors and teacher? • for the sake of 
 
oil. V EPHESfANS. 305 
 
 fitting the saints for the work of the ministry, in order to the building 
 of the body of Christ: till we all come to the unity of the faith, and 
 of the knowledge of the Son of God, to a perfect man, even to the 
 measure of the stature of the fulness of Christ: that we may no 
 longer be children, tossed and whirled about with every wind of 
 doctrine, by the sleight of men, and by craftiness, formed into a 
 subtle method of deceit: but that, speaking the truth in love, we n.ay 
 make all the members grow in him who is the head, even Christ. 
 By whom the whole body being aptly joined together, and compact- 
 ed through the service of every joint, he makes increase of the body 
 in measure according to the inworking of each particular part, to the 
 building of himself by love. Wherefore, this I command and testify 
 by the Lord, that you no longer walk as the other Gentiles walk in 
 the foolishness of their rifind. Being darkened in the understanding, 
 they are alienated from the life of God, through the ignorance which 
 js in them, and through the blindness of th< ir heart: who being with- 
 out feeling, have given themselves up by lasciviousness to the work- 
 ing of all uncleanness with greediness. But you have not so learned 
 Christ; since, ypu have heard him, and have been taught concerning 
 him, as the truth is in Jesus. Also T command with respect to the 
 former behavior, that you put off the old man, which is corrupted 
 by the deceitful lusts,; and that you be renewed in the sphit of } our 
 mind; and that you put on the new man, which after God is created in 
 righteousness and true holiness. "Wherefore, putting cfl lying, speak 
 the truth every one to his neighbor: for we are members, cue of 
 another. Arc you excited to anger ? Do not therefore sin.* Let- 
 not the sun go down on your wrath. Neither g've space to the devil. 
 Let him that stole, steal no more; but rather let him labor, working 
 with his hands that which is good, that he nay have to distribute to 
 him who has need. Let no corrupt discourse come out of your 
 mouth; but if any speech be good for the use of edification, speak it, 
 that it may m'nist r pleasure to the heai\ rs. And grieve not the Holy 
 Spirit of God, with whom ; ou are sealed until the clay of redemption. 
 Let all bitt- rness, and anger, and wrath, and clamor, and detraction, 
 be taken away from among yea, with all malice. But be you to one 
 another kind, tender-hearted, forgiving each other, even as God for 
 Christ's sake has forgiven you. 
 
 V. Be, therefore, imitators of God, as children beloved; and 
 walk in love, even as Christ loved us, and gave himself for us, an 
 offering and a sacrifice to God, for a sweet smelling savor. But 
 whoredom and all uncleanness, and inordinate desire', let them not 
 even he named among you, as it becomes saints. All obscenity , and 
 foolish talking, and double: meanings, are tilings not proper; but 
 thanksgiving rather is proper. Foi this \ ou know, that no fornicator, 
 nor unclean person, no. lascivious man, "who is an idolater, has in- 
 heritance in the kingdom of Christ, and of God. Let no one dec- 've 
 you with false speeches; for on ace unt of these things, the wrath of 
 God comes upon the children of disobedience. Wherefore, be not 
 joint partakers with them. For you were formerly darkness, but 
 
 *^ippendix, No, LXXXI. * 
 
 26* 
 
306 EPHE3U th. VI 
 
 now you arc light in the Lord; walk as • hildr< n oi light. (Now, the 
 
 fruit of ///' Spirit' consists in all 
 
 truth. Approve what i- well plea>inj lothe Lord. And have no 
 
 fellowship with the unfruitful works of darkness, but 
 
 reprove them* For the thing 1 !) wliich are secret!] done by them, it is 
 
 base even to mention Now all things to be reproved are 
 
 manifi b1 by the light; and ev< r t fest is light 
 
 When fore K 
 
 and Christ will nine up( n you. See th n that you wals 
 
 unw ise, but as \* is • m< n: \ 
 evil. For this, d n; but understand wh 
 
 will of the Lord is \ drunk with wine by which i 
 
 teness; but he filled wit i the Spirt Speak to one aj 
 in psalms, and h\ inns, and spiritual songs, singing and ma's 
 in your bcarl ; i tin I ord. Giv< thanks at all times for all tilings, in 
 the name of our Lord Jesus Christ, to God, even the Father; Be 
 subject to one anol ler in ih fear of God. Wiv. s, be subject to 
 your own hu • to the Lord. For the husband is the head of 
 
 the wife, even as Christ is the head of the congregation; because he 
 is the saviour of tin body. Th* r< fore, as the i - n is subji ct 
 
 to Christ, so also let the wives he to their own hi sbands in every 
 thing. Husbands, love your i o loved the 
 
 congregation, and gave hims r; that he might sanctify her, 
 
 » cleansed her with a batli of water, and with the word. That 
 he migHt present her to himself, glorious, ac n not having 
 
 spot, of wrinkle, or^ny such thing; but that she might be holy, and 
 without blemish. So ought husbands to love their own w3 
 th ir own bodies^ he who loves his own wife, lev s h'msclf. For no 
 man ever yet hated his own flesh, bul nourish* ■ it, as even tlie Lord 
 the congregation: because you are members o> his body, of his flesh, 
 and of his bones. For this reason shall a man l< ive his father and 
 mother, and shall adhere to his wife, and the two shall become one 
 flesh. This secretj is great, but i speak concerning Christ, and 
 concer: i i<r the congregation. Thereto t , a 1 o, let every one ( f 3 ou 
 ui particular, so love his own wife as himself; and the wife see that 
 she reverence her husband. 
 
 VI. Children, obey your patents in the Lord, for this is just. 
 Honor your f ther and mother, (wh ch is he first commandment with 
 a promise,) — that it ma}' be well with you, and that you maj be long 
 lived in the land. Now, fathers, do not provoke your children to 
 wrath; hut bring them up in the correction and instruction of the 
 Lord. 
 
 5. Servants, obey«your masters according to the flesh, with fear 
 and trembling, in the' inte^rit) of j ir heart, as t , Christ. Not with 
 eye-service, as men-pleasers, but as >e vants of Christ, do the will of 
 God from the soid; with good will, acting as servants to the Lord and 
 not to men only. Knowing that whatever good work am one does, 
 for that he shall receive of the Lord, whether he be a slave or a 
 freeman. And masters, do the same things to them, moderating 
 
 
 * Light.— Gnesbach. -\AppGiidix, No. LXYI. 
 
til. VI EFHESIA&9. 307 
 
 threatening", knowing" that the master even of v«u vourselves, is in 
 heaven; and respect of persons is not with him. Finally, my brethren, 
 be strong through the Lord, and through the power of his might. 
 Put on the complete armor of God, that you may be able to stand 
 against the crafty ways of the devil. For we wrestle not with fiesk 
 and blood only; but with governments, with powers, with the rulers 
 of the darkness of this world, and with the wicked spirits in the 
 heavenly regions.* For this reason, take up the complete armor of 
 God, that you may be able to resist in the evil day, and [they] having 
 fully wrought every thing, to stand. Stand, then, having your loins 
 girded about with truth, and having on the breastplate of righteous- 
 ness: and having your feet shod with the preparation of the gospel 
 of peace. Over all, take up the shield of faith, with which you 
 will be able to extinguish all the fiery darts of the wicked one. And 
 receive the helmet of salvation, and the sword of the Spirit, which 
 is the word of God. With all suppl cation and deprecation, pray at 
 all seasons in spirit, and for this v< rv purpose watch with all perse- 
 verance and prayer for all the saints. Especially for me, that eloquence 
 may be given me in the opening of my mouth with boldness, to make 
 known the secret of the gospel; for which I execute the office of an 
 ambassador in a chain, that I may speak boldly concerning it, as it 
 becomes me to speak. Now that you also may know the things re- 
 lating to me, and what I am doing, Tychicus, a beloved brother, and 
 faithful minister in the Lord, will make known to you all things'. 
 Whom I have sent to you for this very purpose, that you may know 
 our affairs, and that he may comfort your hearts. Peace to the breth- 
 ren, and love with faith, from God the Father, and the Lord Jesus 
 Christ. Favor be with all them who love our Lord Jesus Christ in 
 sincerity. Amen. 
 
 e. In the ah-, 
 
EPISTLE 
 
 OF 
 
 PAUL THE APOSTLE, 
 
 TO 
 WRITTEN FROM HOME, A. D. 62. 
 
 T. PAUL and Timothy, servants of . Testis Christ, to all the 
 fa Christ Jesus who are in Philip] . I deacons 
 
 to you, and pence from God our Father, and from the Lord 
 I 'irist. 
 
 I thank my God upon ev< ry remembrance of you, (alv 
 prayer of mine for you all, with joy making prayer)- fo] your con- 
 tribution* for the gospel from the first day till now : Ik ij * 
 of this very thing, that he who has begi n in 3 oiif a good work, v. ill 
 be completing it till the day of Jesi - ( ' is jusl for me to 
 
 think this concerning you all, because I ave you in nvj 
 in my bonds and my defence, and confirmation of th g( jpel; yo all 
 King joint partakers of my favor. For God is. that 1 
 
 vehemently long after you all, with the bowels of J < ■< *' And 
 this I pray, that voir love still more ari nd through 
 
 knowledge, and all moral feelings in ord 
 things which are excellent; : nd that j * 
 nkig stumbling, of i 
 
 tteousness, which are through Jesus Christ, ery and 
 
 praise of God. 
 
 1-3. Now I wish you to know, br< thr< n ; that the 1 '1 hare 
 
 befallen me have turned 01 :t rathe r ent vf the g 
 
 For my bonds on account of ( • wh( le 
 
 imperial palace, and in all ot! places. And mat \ 
 in the Lord, b ing assured b; mj 
 bold to speak the word without frVar. Som< 
 and strife, and some also from go J v. H, \ r< cla m th< C 
 
 ■ '.10 from strife proclaim th l 
 to add affliction to rry bonds. Biit the) wh< 
 it sincerely, knovt 
 
 What then ? [A n I sorry? No.] Butmwhatev i mam 
 in pretence or in truth., Christ 5 p ocl ( ', o u in this I fej 
 id Will rejoice, For I know that this 1 
 n through your prayer, and the direction of the spirit of Jesus 
 
 mdixt Eh* LXXXU. \0r among you, 
 
 ! 
 
ch. II PIMLIPPIANS. 309 
 
 Christ: agreeably to my earnest expectation and hepe, that in nothing, 
 I shall be ashamed, but that with all boldness, as at all times, so now 
 also, Christ will be magnified in my body whether by life or by death . 
 For to me to live is Christ, but to die is gain. But whether the living 
 in flesh is for me a fruit of labor, and what I should choose, I do not 
 know. For 1 am straitened of the two, having a strong desire to 
 depart, and be with Christ, because that is incomparably better. 
 Nevertheless, to abide in the flesh is more needful for you. And, 
 being firmly persuaded of this, I know that I shall live and abide some 
 time with you all, for the advancement of the jv>y of your taith; and 
 that your boasting concerning me in Christ Jesus, may abound through 
 my coming again to you. Only behave worthy of the glad tidings of 
 Christ; thot, whether comin< and seeing you, or bein^ absent I shall 
 hear of your affairs, I may find that you stand fast in one spirit, with 
 one soul, jointiy contending for the faith of the glad tidings; and not 
 terrified in an}' tlum- by your adversaries: which to them indeed i» a 
 demonstration of perdition; but to you of salvation, and that from 
 God. For to you this w r ith respect to Christ has been graciously 
 given, not only to believe on him, but also to suffer for him. Having 
 the very same conflict as you saw in me, and now hear to be in me. 
 
 II. Wherefore, if there be any consolation in Christ, if any comfort 
 of love, if any fellowship of the Spirit, if any bowels and tender 
 mercies; complete my joy by this, that you be alike disposed;, 
 having the same love, joined in soul, minding one thing. Do nothing 
 through strife or vain glory: but in humbleness of mind reckon one 
 another better than yourselves. Look not every one on his own 
 things, but every one also on the things of others. Wherefore, let 
 this disposition be in you which was even in Christ Jesus; who being in 
 the form of God, did not ea ^erly assume things equal to God. Never- 
 theless, he divested himself when he tock the form of a bondman, 
 being born in the likeness of men. And being in fashion as a man, 
 he humbled himself, becoming obedient to death, even the death 
 ©f the cross. And therefore, God has exceedingly exalted him, 
 and has bestowed on him a name which is above every name; that 
 at the name of Jesus every knee should bow r ; of those in heaven, 
 and upon the earth, and under the earth;* and every tongae 
 should confess that Jesus Christ is Lord, to the glory of God the 
 the Father. Wherefore, my beloved, since you have always obeyed^ 
 not when in my presence only, but now much more m my absences, 
 with fear and trembling, strongly work your own salvation. For it is 
 God who inwardly works in you, from benevolence, both to will and 
 to. work effectually. Do all things without murmurings and dispu- 
 tings: that you may be unblameable and untainted, the children of 
 God unrebukable in the midst of a crooked and perverse generation; 
 among whom shme as luminaries in the world. Holding forth the 
 word of life for a rejoicing to me in the day of Christ, that I have not 
 run in vain, neither have labored in vain. And if I even be poured 
 out upon the sacrifice and offering of your faith, I am glad and rejoice 
 with you all. After the same manner, be you also glad, and rejoice 
 with me. Now 1 hope in the Lord Jesus to send Timothy to you 
 *Tiw$e in Mades 4 
 
316 pim.ii-i'i \ ch. in 
 
 .soon, that [ also a . when I know your 
 
 o will sincerely take care of>otiv 
 affairs: for all seek theii i f Christ .1 
 
 you know Uie proof of him, that, as a son with a father, so he ha* 
 served me in th eo pel Well tl. n, 1 hi pe to s< nd : im immi 
 
 1 m ith mi . However, 
 fully persuaded bj the Lord, thai even l mj come. 
 
 Yet I thought it necessary to send to you Epa] j brother, 
 
 and fellow-i b lier, but j ur . and a 
 
 minister to mj want For he longed after you all, and 
 
 rieved, b cai you had heard thai he was sick. And indeed 
 lie was sick nigh to d ath: hut God had mere) on him; and not on 
 him only, but on me also, that I might nol have sorrow uponsi 
 
 fore I have sent him the more speedily, thai 
 you may rejoice, and that I maj be the more without sorrow. Receive 
 ■Din therefore, in the Lord with all joy, and have such persj - 
 great estimation; because in the work of Christ he drew nigh to 
 death, not re. arding his lift, that he might fully suppl) the want of 
 1 ice top : rd me. 
 111. Now, my brethren, rejoice in the Lord. To write trie same 
 ■ to you, to me indeed is not tro iblesome* and for you it - 
 Beware of the dogs, beware of evil laborers, beware of thi excision. 
 But wc are the circumcision, who worship God inspirit, and be 
 Christ Jesus, but have no confidence in the fhsh. Thouj b, i 
 I mi ht have confidence evi n in the flesh; nay, fan) other think to 
 have confidence in the flesh, I have greater pretensions. M\ cir- 
 cumcision was on the ei ■ hth day. I am of the offspring of 1 i 
 the tribe of Benjamin, a Hebrew of the Hebrews: with respect to 
 the law, a Pharisee. With l-cspect to zeal, persecuting the c< 
 gation* with respect te> the righteousness which I am 
 
 tmblameable. >.• ■ . what things w re gain to me, these I 
 
 d loss for Christ. Nay, n ost certainly also, ! count all 
 te) be- refuse for the excellency of the knowledge of Christ Jesus my 
 Lord; for whom 1 have thrown away all things, and reckon them to 
 be die. s, that I may :ain Christ; and be found in him, not holding 
 my own rk hteousness which is from law, bit that w Inch is b\ a belief 
 in Christ — that which is of God — a righteousness for this belief; aiul 
 may know him and the power of his resurrection, and the fellowship 
 of his sufferings, beim conformed to his death: that any how I may 
 arrive at the res rrection from the dead. Tor I have net received, 
 nor yet am 1 made perfect. But I pursue, that indeed I may la\ 
 hold on that for which indeed I was laiel hold on by Christ Jesi s 
 Brethren, I do not reckon myself to have laid hold on die' prize; 
 but one thing I do, not minding indeed the things behind me, 
 bet exceedingly stretching myself forward to the tilings before 
 me, I follow along the mark, to the prize of the calling cf God 
 from above, by Christ Jesus. As many, therefore, as wish to be 
 perfect, let us think this. And if you think differently concerning 
 any thing, even that God will discover to you. How ever, to what 
 we have come, let us «o by the same line, let us mind the same thing. 
 Brethren, be joint imitators of me, and look steadily on them who 
 63 walk, as you have 115 for an example. For many walk, who, I 
 
ill, lv PIIILll'lMANS. 311 
 
 j^ve ( . ou s and now even weeping I say, are enemies of 
 
 the cross of Christ'. Whose end is perdition, whose god is the belly, 
 and whose glory is in their shame, who mind earthly things. Rut we 
 are citizens of heaven,* from whence also we look for the Saviour, 
 the Lord Jesus Christ, who will re-fashion our humbled body, in 
 order t hat it may become of a like form with his glorious body, ac- 
 cording to that strong working", by which he is able also to subdue 
 all things to himself. 
 
 IV. Wherefore, my, brethren, beloved and exceedingly longed 
 for, mv ioy and crown, so stand firm in the Lord, O beloved. Euodia 
 I beseech," and Syntyche I beseech, to be of the same mind in the 
 Lord. And I entreat you also, true yokefellow, help these women,f 
 who, for the gospel, have combatted together with me, and with 
 Clement, and the rest of my fellow-laborers, whose names are in the 
 book of life. Rejoice in the Lord always: I say a second tima,, 
 rejoice. Let your moderation be known to all men. The Lord 
 is nigh. Be anxiously solicitous about nothing, but in every thing 
 by prayer and deprecation, with thanksgiving, let your requests 
 be made known to God, and the peace of God, which surpasses all 
 understanding, will guard your hearts, arid your minds, through 
 Christ Jesus/ Finally, brethren, whatever things are true, what- 
 ever things are venerable, whatever things are just, whatever 
 things are pure, whatever things are benevolent, whatever things 
 are of good fame; if there be any virtue, and if any praise be due, 
 attentively consider these things; which also you have learned,, 
 and received, and heard, and seen in me: these things practise^ 
 and the God of peace will be with you. But I rejoiced greatly in 
 the Lord, that now at length you have made jour care of me to 
 nourish again; in which, indeed, you were careful, but you had not 
 an opportunity. I do not speak this because I was unhappy in 
 wan?, for I have learned in whatever state I am, to be contented, 
 1 both know to be humbled, and I know to abound. Every where 
 and in all things, I am ins'ructed both to be filled and to be hungry,, 
 both to ahoud and to suffer want. I am able to bear all things 
 through Christ, who strengthens me. Notwithstanding you have 
 done well when you jointly communicated to me in my affliction, 
 And know also, O Philipp ; ans, that in the beginning of [my labors 
 in] the gospel, when I went forth into Macedonia, no congregatioa 
 communicated with me in the matter of giving and receiving, but 
 vou only. For even when I was in Thessalonica, you sent indeed 
 once and again to my necessity. Not because I earnestly seek a 
 gift, but 1 earnestly seek fruit that may abound to your account, 
 Now I have all flings and abound; I am filled, having received 
 from Epaphroditus the things sent b} you, an odor of a sweet savor, 
 a sacrifice acceptable, well pleasing to G"d. But my God will 
 supply all your wants, through Cnrist Jesus, according to his 
 riches in glory. Wherefore to God, even our Father, be glory for 
 ever and ever. Amen. Snlu'e every saint in Christ Jesus. The 
 brethren who are with me salute yon. All the saints salute you a 
 and -specially those of Cesar's household. Tne favor of our Lor^ 
 Jesus. Ciirist be with vou a!l Amen. 
 
 •Appendix^ 2fo, LXXXUI. \App, No> LXV. 
 
EPISTLE 
 
 PAUL THE APOSTLE, 
 
 TO 
 
 SHE® ®®&<@S@3&£f@» 
 
 WIlITTEN FnO>t HOME, A. D. G2. 
 
 I. PAUL, an apostle of Jesus Christ by the will of Cod, and 
 Timothy our brother, tothe saints and faithful brethren in C irist, 
 who are at Colosse: favor be to you and peace from God our Father, 
 and from our Lord Jt sit a Christ. 
 
 3 We give thanks to the God and Father ef our Lord Jesol 
 Christ alwa\s when we prav for you; having- heard of youi 
 faith in Christ Jesus, and of the love which you have to all 
 the saints, through the hope which is laid up for you tn <he 
 heavens; of which you have formerly heard in the word of the 
 truth of the gospel, which is present among you, as also in 
 all the world, and is bringing forth fruit, even as among you from 
 Ihe day you heard and acknowledged the favor of God in truth. 
 As you also learned from Epaphras, our beloved fellow-servant, 
 who is a faithful minister of Christ with respect to you; who like- 
 wise has signified to us your love in spirit. For this reason we 
 also, from the day we heard these things, do not cease praying for 
 you, and rt questing that you may be filled with the knowledge of 
 his will, through all wisdom and spiritual understanding; in order 
 that you may walk worthy of the Lord to all pleasing, bringing 
 forth fruit by even good work, and increasing in the knowledge 
 ©f God. Being strengthened with all strength, according to his 
 ■glorious power, to all patience and long suffering with joy, we 
 give thanks to the Father, who makes us fit for a portion of the 
 -inheritance of the saints in the light; who has delivered us from 
 the power of darkness, and has translated us into the kingdom of 
 his beloved Son; by whom we have redemption through his blood, 
 even the forgiveness of sins. He is the irmge of the invisible God, 
 the first born of the whole creation. Because by him were cre- 
 ated all things which are in the heavens, and which are upon the 
 earth, things visible, and things invisible, whether thrones, or 
 lordships or governments, or powers; all things were created 
 through him and for him. And he is before all things; by him all 
 things consist. And he is the head of the body, even the congre- 
 gation He is the beginning, the first born from the dead, that 
 in *U respects he might be pte-e»ment. Pot it pleased the 
 
cfi. ii «olossta\s. 31 ii 
 
 Father that in him all the fulness should dwell. And by him to 
 reconcile all things to him, having made peace by the blood of his 
 cross; I say, by him, whether they be things on the earth, or 
 things in the heavens. Even you, who were formerly alienated 
 in mind, and enemies by works which are wicked, he has now 
 indeed reconciled, in the body of his flesh thr >ugh death, to pre- 
 sent vou holy and unolameable, and unreproveable, in his sight; 
 since you continue in the faith founded and stable, and not removed 
 from the hope of the gospel, which you have heard, which has 
 been proclaimed to ever} creature which is under heaven, and 
 of which I Paul am made a minister. 1 now rej /ice in my suffer- 
 ings for you, and in my turn fill up the remainder of the &frl ctions 
 of C'irist in my flesh for his body, which is the congregation; of 
 which I am made a minister, according to the dispensation of G >d, 
 which was given to me on your account, fully to declare the word 
 of God: the secret which was kept hid from the ages, and from 
 the generations, but now is made manifest to his saints: to whom 
 God was pleased to make known what is the riches of the glory 
 of this secret concerning the Gentiles, which is Christ to you the 
 hope of glon : whom we announce, admonishing every man, and 
 teaching every man, with all wisdom, thai we may present every 
 man perfect in Christ Jesus. For which I also labor, combatting 
 vigorously, according to the effectual working of him who works 
 effectually in me with power. 
 
 II. Wherefore, I wish you to know how great a combat I have 
 for you. and for them in Laodicea, and tor as many as have not 
 seen my face in the flesh; that being compacted together in love, 
 their hearts may be comforted, even by all the riches of the full 
 assurance of understanding, to the acknowledgment of the secret 
 of God, even of the Father, and of Christ; in whom are all :he 
 treasures of wisdom and of knowledge laid up. Now this I affirm 
 that no one may deceive \i.u with plausibie speech. For though 
 in the flesh I oe absent, yet in spirit I am with vou, rejoicing 
 ■when I see your order, and the firmness of your faith in Christ. 
 Since, then, you have received Christ Jesus t:>e Lord, walk in 
 him, rooted tn him, and built on him, and established in the 
 faith, even as you have been taught, abounding in it With thanks- 
 giving Bcvare lest there be any one who makes a prey of you 
 through an empiy and deceitful philosophy, which is according to 
 the tradition of men, according to the elements ol the world, and 
 not according to Christ. Because all the fulness of the Deity re- 
 sides substantially in him.* And you are made complete by him, 
 who is the head of all government aud power. By whom also 
 you have been circumcised with the circumcision made without 
 hands, by the putting off of the body of the sins of tht flesh, even 
 by the circumcision of C iris f ; being buried with hi n by immer- 
 sion, in which also you have been raised with him, through the 
 belief of the strong working of God who raised him f-om (he 
 dead. For you, who were dead on account of trespasses and 1 
 
 •Appendix, No. LXXXIY. 
 
31 I COLOSSI IKS. til. 1IJ 
 
 the unrircumcision of i, he has made al'v 
 
 with 
 
 out ill ' . is con- 
 
 tr v\ I ig it to the 
 
 •w of them 
 
 :>\ it. YVherefore, let no one 
 
 in meat, eci of a f< stival, or of a 
 
 come, 
 \y. I. ft no one make you lose \ our 
 . ■ 
 
 ,v hie h lie his not seen, being without - 
 
 i .(!.• And no> h - '\ the 
 
 ■ 
 
 t lie increase of (i id. 
 h Christ Prom the elem 
 living in the world, i 
 • 
 
 insti- 
 tutions and doctrines mi: n; which, indeed, I) i 
 appearance of wisdom, by will worship, ai I I a not 
 the body, [but] not by any provision for s 
 
 III. Since, then, you lnve been raised with Christ, seek the 
 things which are Christ sits md of 
 
 above, not on things upon 
 the earth. For \ ou are d. : lj but your ife is hid with C 
 
 ■ ■ 
 :■■. ]'wi to death, the.'. 
 
 cation, impurity, pas- 
 :ich is it! 
 • 
 uch things jou aho walked for: rly, 
 
 V.vA now alice, 
 
 rom your month. Lie not ore 
 ing put off ith 1 lis practice 
 
 j pat on tike new, whg is renewed by 
 i;nage of him who created him; — where there is neither ( 
 nor Jew; circum 
 
 . freemar; but Christ is all and in all. Put on, therefore, as 
 
 ; • -'o-i, kir.d- 
 
 c»k-s> of • kness, long sir' - ipport 
 
 • ;.er, if am one have a complaint 
 
 . so also do you, 
 
 se put on ichis a bond of perfection. And 
 
 let the peace of God rule in your hearts, to v ' 
 
 ' i.i one body, :*■ d be thankful. Let the word of ( 
 1 in you richly; ;nd with all wisdom t<ach and admonish 
 
 S, singing uith 
 
 gratitude in sour hear s to t!«e Lord. And whatever ;. ou do, in 
 
 , do all in the name his, giving 
 
 _ Fttherj through him. Wives, be subject 
 
e/l. IV COLOSSI AX3. 
 
 to your own husbands, as it is lit in the Lord. Husbunds, love your 
 wives, and be not bitter against them. Chifdrenj obey your 
 parents in all things, for this is well pleasing to the Lord. Fathers, 
 do not exasperate your- children* lestj they be discouraged. Ser- 
 vants, obey in all things your masters according to the flesh, not 
 with eye-services, as men-pleasers; but with integrity ot heart, as 
 fearing Gcd. And whatever you do, work it from the soul, as 
 •working to the Lord,' and not to men on!) : knowing that from the 
 Lord you shall receive the recompense of the inheritance; for you 
 serve the Lord Christ. But he who does unjustly, shall receive 
 for the injustice he has done. For there is no respect of persons. 
 Masters, afford to your servants what is just, and what is equal, 
 knowing that vou also have a Master in the heavens. 
 
 IV. 2 Continue in prayer, watching therein with thanks? 
 
 giving*. Pray at the same time also for us, that God would opcin 
 to us a door of the word, to speak the secret of Christ, for which 
 I am even in bonds. That I may make it manifest, as it becomes 
 me to speak. Walk in wisdom toward them who are without, 
 gaining time. Let your speech be always with gracefulness, 
 seasoned with salt, knowing how you ought to answer every one. 
 All things concerning me, Tychicus, a beloved brother, and faith- 
 ful minister, and fellow-servant in the Lord, will make known to 
 you; whom I have sent to you for this verj purpose, that he may 
 know your affairs, and comfort your hearts; with Onesirnus, a faith- 
 ful and beloved brother, who is from you. They will make knowu 
 to you all things uhich are done lure. Aristarchus, my fellow- 
 prisoner, salutes you, and Mark, EUrnabas's sister's son; concern- 
 ing whom you got orders; if he come to you, receiye him, and 
 Jesus, who is called Justus. They are of the circumcision. Those 
 alone are laborers wi« h me in the kingdom of God, who have been 
 a consolation to me. Epaphras, who came from you, a servant 
 of Christ, stdutes you; at all times fervently striving for you by 
 prayers, that \ ou may stand perfect and completed in the whole 
 will of God. For I bear him witness, that he has much affection 
 for you, and them in Laodicea, and them in Hierapolis. Luke., 
 the beloved phy slcian, and Demas, salute you. Salute the brethren 
 in Laodicea, and Nymphas, and the congregation in his house. 
 A' d when this epistle has been read to you, cause that it be read 
 also in the congregation of the Laodiceans; and that you also read 
 the one from Laod/cea. And say to Archippus, Take heed to the 
 ministry vvhhh you have received in the Lord, that you may fulfil it. 
 The sxut.tt /'on of Paul, with my own hand. Remember my 
 bonds. Favor be with vou. Jtnien* 
 
FIRST EPISTLE 
 
 PAUL THE APOSTLE, 
 
 TO 
 •VTIMTTEX 7KOX CORIKTH, A. B. 53. 
 
 I. PAUL, and Sylvanus, and Timothy, to the congregation of 
 the Thesialonians, which is in God the Father, and in the Lord 
 Jesus Christ: Favor be to you, and peace from God our Father, 
 and the Lord Jesus Christ. 
 
 We give thanks to God at all times for you all, making mention 
 of you in our prayers; incessantly remembering* your work of 
 faith, and labor of love, and the perseverance of your hope of our 
 Lord Jesus Christ, in the sight of God, even our Father; knowing, 
 brethren, beloved of God, your election. For our gospel came 
 not to you in word only, but also with power, and with the Holy 
 Spirit, and with much assurance. 
 
 5. As you know what sort of men we were among you for your 
 sake, you indeed became imitators of us, and of ihe Lord, having 
 embraced the word in much :;ffliction, with joy of the Holy Spirit. 
 So that you are become patterns to all who believe in Macedonia 
 and Achaia. Besides, from you the word of the Lord has resound- 
 ed, not only in Macedonia and Achaia; but also in every place, 
 your faith in God is spread abroad, so that we have no need to 
 speak any thing. For they themselves publish concerning us, 
 what sort of entrance we had to you, and how you turned to God 
 from idols, to serve the living and true God; and to wait for his Son 
 from heaven, whom he raised from the dead, even Jesus, who 
 delivers us from the wrath *hich is to come. 
 
 II. For yourselves know, brethren, our entrance among you, 
 that it was not in vain. For although we had before suffered, and 
 were shamefully handled, as you know, at Philippi, we were 
 b ild through our God to speak to you the gospel of God, amidst 
 a threat coTibat. Besides, our exhortation was not from error, nor 
 from impurit) , nor with guile. But as we were approved of God, 
 to be entrusted with 'he gospel, so we speak, not as pleasing men, 
 but God who tries our hearts. For neither at an\ time came we 
 with flattering spetch, as you know, neidier with a cloak over 
 covetousness, God is witness. Neither sought we from men honor, 
 
 •Appendix, No. LXXXV. 
 
cJi. Ill I. THKSSALONTANS, 317 
 
 neither from you, nor from others, though we could have used 
 authority as Christ's messengers. But we were gentle among you. 
 Even as'a nurse cherishes her own children, so, taking affectionate 
 caie of you. we were well pleased o impart to you, not only the 
 gospel of* God, but also our own lives, because you were become 
 dear to us. Br sides, you remember, brethren, oui labor and toil; 
 for night and day we wrouglr, in order not to overload any of you, 
 when we proclaimed to you the gospel of God. You are witness- 
 es, and God also, how piously, and righteously, and unblameably, 
 we lived with you who believe. As also, you know, how we 
 addressed every one i f you, as a father his own children, exhort- 
 ing and comforting you. And testifying that you should walk 
 worthy of God, who has called you into his kingdom and glory. 
 On this account also we give thanks to God without ceasing, that 
 when you received from us this message of God, you embraced 
 not the word <<f men, but, as it is in truth, the word of God, which 
 also works effectually in you who believe. For you, brethren, 
 became imitators of the congregations of God, which are in Judea 
 in Christ Jesus, because you also have suffered like things from 
 your own countrymen, even as they have from the Jews; who both 
 killed the Lord Jesus and the prophets, and have greatly persecu- 
 ted us, and do not please God, and are contrary to all men; hinder- 
 ing us to speak to the Gentiles that they maybe saved; so that they 
 fili up their iniquities always. But the wrath of God is coming 
 upon them at length. Now we, brethren, being separated from 
 you for a short time, in presence, not m heart, the more abundant- 
 ly endeavored, with great desire, to see your face Therefore 
 we would have come to you (even I Paul,) once and again, but the 
 adversary hindered us. For what is our hope, or joy, or crown of 
 glorying? Are not you also in the presence of oui Lord Jesus 
 Christ at his coming? — You, indeed, are our glory and our joy. 
 
 III. Wherefore, no longer bearing our anxiety, we were well 
 pleased to be left at Athens alone. And sent Timothy, our brother, 
 and a minister of God, and our fellow-laborer in the gospel of 
 Christ, to establish you, and to exhort you concerning your faith: 
 that no one should be moved by these afflictions; for yourselves 
 know that we are appointed to them. For even when we were 
 with you, we foretold you that we were to be ; fronted, as also 
 happened, as you know. For this reason also, no longer bearing 
 my anxiety) I sent to know your faith, lest by some means the 
 tempter may have tempted you, and our labor have become in 
 vain. But now vvh< n Timohy came to us from you, and gave us 
 the good news of your faith and love, and that you have good re- 
 membraoce of us at all times, ardently desiring to see us, even as 
 we also to see you By <h is, brethren, we were comforted con- 
 cerning you in all our hfrLction and necessity, even by yourfaith. 
 For now we live, when you stand firm in the Lord But what 
 thanksgiving can we return- to God concerning you, for ail the joy 
 w^th which we rejoice through you in the presence of our God? 
 Night 'and da$ wt most exceedingly request to see your face, ar.d 
 to supply the deficiencies of your faith. Now may God himself, 
 
 27* 
 
i. THE83ALONIANS. ph. \ 
 
 even our Father, and our Lord Jesus Christ, make sfraight our 
 i von. And may (he Lord fill yon, and make you overflow 
 with love to one another, ami to all, even as we also to you; that 
 he may establish your hearts unblameable in holiness before God, 
 even our Father, at the coming of the Lord Jesus Christ, with all 
 hifl holy m< 
 
 then, brethren, is, we beseech and exhoit 
 ynu by the Lord Jest you have received from up, how 
 
 you 01 k, and please God, that you would abound more 
 
 tin rein. For you know what commandments we gave you by the 
 Lord Jesus: for tins is the will of God, even your sanctification, 
 n from whoredom — That every one of you 
 should know to possess his own body in sanctification and honor; — 
 nor in the passion of lust even as the Gentiles who know not God. 
 beyond hounds, or defraud his brother 
 in this matter, because the Lord is an avenger for ail such; i 
 
 HTierly told, and fully testified to you.— Besides; God has 
 not called us for impurity, but to holiness. Wherefore, then, he 
 who despises us, despises not man, but God, who certainly hac 
 given his Spirit, the Holy Spirit, to us: Rut, concerning- brother- 
 Jy love, you have no need that I write to you, for you yourselves 
 are taught of God to love one another. And indeed you do it 
 towards all the brethren who are through all Macedonia: but we 
 exhort you, bre'hren, to abound more therein, and earnestly to 
 study to be quiet; and to mind your own affairs, and to work with 
 jour own hands, as; we commanded you. That you may walk 
 decent!) towards them who are without, and may have need of 
 nothing. Now I would not have you to be ignorant, brevhren, 
 concerning them who sleep, that you may not be grieved, even 
 as the others, who have no hope. — For, if we believe that Jesus 
 died, and rose again; so also, them who sleep in Jesus, will God 
 biin^c with him. — Besides this, we affirm to j ou, by the command 
 of 'he Lord, that we the living, who remain at the coming of the 
 Lord, shall not anticipate them who are asleep; for the Lord 
 himself will descend from heaven, with a shout, with the voxe of 
 a prime messenger, and with the trumpet of God. — And the dead in 
 Christ shall rise first; afterwards, we the living who remain, shall 
 at the s'tT.e time with them be caught up in clouds, to join the 
 Lord in the air: and so we shall be for ever with the Lord. Where- 
 fore, comfort one another with these words. 
 
 V. However, concerning the times and the seasons, brethren, 
 you have no need that 1 write tn you. For yourselves know per- 
 fectly, that the day of the Lord so comes as a thief in the night. — 
 For when they shall say, Peace and safety, then sudden destruc- 
 tion comes upon them, as the pains of child-bearing on her who 
 ia with child: and they shall not escape. But you, brethren, arc 
 not in darkness, so as that day should like a thief come on you 
 All you are sons of light, and sons of day: we are not sons of night, 
 neither of darkness. Therefore, let us not s!np, even as the 
 otheri; but let us watch, and be sober. 1\jv they who sleep, sleep 
 in the night, and tliey who get drunk, are drunken in the night. 
 
ell. V I. THESSALONIANS. 31$ 
 
 But we being sons of day, let us he sober, putting- on the breast- 
 plate of faith and love, and lor a helmet, the hope of salvation. 
 For God has not appointed us to wrath, but to the acquisition of 
 salvation, through our Lord Jesus Christ, who died tor us, that 
 whether we wake or sleep, we niay live tog-ether wiih him. 
 "Wherefore, comfort one another, and edify each the other, even 
 as ^Iso you do. 
 
 12. Now we beseech you, brethren, to know them who labor 
 among; you, and who preside over you in the Lord, and instruct 
 you; and to esteem ihem very highly with love for their work's 
 sake. Be at peace among yourselves. On the other hand, we 
 exhort you, brethren, admonish the disorderly, comfort the faint- 
 hearted; support the weak, be of a long-suffering disposition 
 towards all.— Take care that no one return evil for evil to any one, 
 but always pursue what is good, both towards one another, and 
 towards all. Always rejoice. — Pray without ceasing. In every 
 thing give thanks, for this is the will of G' d, by Christ Jesus, 
 concerning you. Quench not the Spirit. — Despise not prophesy- 
 ing. — Prove all things.— Hold fast that which is good. — Abstain 
 from all appearance of evil. 
 
 And may the God of peace himself sanctify you wholly; and 
 may your whole person, the spirit, and the soul, and the body, be 
 preserved unbiameable, until the coming of our Lord Jesus Christ. 
 Faithful is he who has called you; who also will do it Brethren, 
 pray for us. — Salute all the brethren with a holy kiss. 1 adjure 
 you by the Lord, that this epistle be read to all the holy brethren. 
 The favor of our Lord Jesus Christ be with you. Amen. 
 
PAUL THE APOSTLEj 
 
 TO 
 
 AV II 
 
 i. PAUL, and Syh ■:■••. . nd Timothy, tothe c ligregation of the 
 
 :,>i .11 the I .< I'd 
 
 peace from God our Father, and from 
 
 IVe are bound to thank God'alu you, brethrei 
 
 ] ' is fit, _\ out tkith 
 
 unds; so thai we ouf- 
 ■ 
 patience and faith in all youi ch you 
 
 i. This is a proof of 1 of God* in thai 
 
 you were counted worthy of the kingdom of God, for 
 
 tanding, it is jusl with (■ , in return, 
 
 affliction to them you. — And to ybu the afflicted rest with 
 
 us, when th sua shall be revealed from heaven with his 
 
 might} £ punishment with flaming fire, on them 
 
 now not G:>d, and on them who obey not the gospel of our. 
 .K-sus Christ. These shall suffer punishment, even ever] 
 destruction, from the presence of the Lord, 
 
 wet In th it dai , wh< n he shall come to be glorified th 
 Ms, and to be admired by all tht be lit vers; [and by you] (be- 
 9 believed By y ou.) On which account 
 we always pray concerning you, that ou ■ God maj count you worthy 
 of the calling, and fulfil all the go> d will* of his goodness in you, and 
 the work of faith with power: that tl our Lord . 
 
 Christ may be glorified through yoi , and you through him, according 
 to the favor of our God, and of the Lord Jesus Chi 
 
 II. Now, we beseech you brethren, concerning the coming of our 
 Lord Jesus Christ, and our gathering together around him; that you 
 be not soon shaken from your purpose, nor troubled, neith 
 
 v word, nor by letter from us, intimating that the day of 
 Christ is at hand. L« t no man deceive you by any method; for thai 
 ddy shall not come, unless there come the Apostacy first, and 
 b revealed that man of sin, that son of perdition; who opposes and 
 himself above every one who is called a . object of 
 
 ». So that he, in the temple of God. sits openly 
 
 showing himself that he is a god. Do you not 
 I was still with you, I told you these things' And } on know what 
 
 rains hir in order to his being revealed in his own se 
 For the secret of iniquity already inwardly works, only till he wl:o 
 
Cfl. Ill II. THF.SSALONTANS. &21 
 
 now restrains be taken out of the way. And then shall be revealed 
 that lawless one; him the Loid will consume by the breath of his 
 mouth. With the brightness of his coming', he will indeed put a stop 
 to the operations of him, whose comin is according to the ener y of 
 satan, -with all the power, and signs, and wonders of false- 
 hood, and with all the deceit of this unrighteousness among thera 
 "Who perish. Because they did not embrace the love of th< tr> ith that 
 they might be saved; for this cause God will send to them, the strong 
 working of error, to their believing a lie; that all may be 
 •ondemned who have not believed the truth; but have tkken 
 pleasure in iniquity. But we are bound to give thanks to God 
 always concerning you, brethren, beloved of the Lord, because 
 God has chosen you from the beginning to salvation, through 
 a sanctification of spirit* and belief of truth; to which he called 
 you, by our gospel, to the obtaining of the glory of our Lord 
 Jesus Christ. Well then, brethren, stand, and hold fast the tradi- 
 tions which you have been taught, whether by our word, or by oue 
 letter. And may our Lord Jesus Christ himself, and God even ovae 
 Father, who has loved us and given us everlasting consolation and 
 good hope through favor, comfort your hearts, and establish you in 
 every good word and work. 
 
 III. Finally, brethren, pray for us, that the word of the Lord may 
 run, and be glorified, even as among you. And that we may be de- 
 livered from brutish and wicked men: for all men hare not faith. 
 However, the Lord is faithful, who will establish and keep you from 
 the evil one. For we are persuaded in the Lord concerning you, 
 that the things which we commanded you, you both do, and will do. 
 Now may the Lord direct your hearts to the love of God, and to the 
 patience of Christ. 
 
 6. Now, we command you, brethren, by the name of our Lord 
 Jesus Christ, that you withdraw yourselves from every brother who 
 walks disorderly, and not according to the tradition which he received 
 from us. For yourselves know how you ought to imitate us; because 
 we did not walk disorderly among you; neither did we eat bread as a 
 gift from any one, but with labor and toil, we wrought night and day, 
 in order not to overload any of you. Not because we have not right, 
 but that we might give ourselves to you for a pattern, to imitate us. 
 And therefore, when we were with you, this we commanded you, 
 that if any one will not woik, neither let him eat. For we hear that 
 there are some who still walk among you disorderly, not working at 
 all, but prying into other people's affairs. Now them who are such 
 we command and beseech by our Lord Jesus Christ, that with quiet- 
 ness they work, and eat their own bread. And yoi , brethren, be 
 not weary in well-doing. Now, if any one do not obey our com- 
 mand in this letter, point out that man, and keep no company with 
 him, that he may be ashamed. Yet do not count him as an enemy, 
 but admonish him as a brother. And may the Lord of peace him- 
 self give you peace always, in every shape. The Lord be with you 
 all. The salutation of Pail, with my own hand, which is the token 
 in every epistle: thus I write. The favor of our Lord Jt6US Chrisfi 
 fee with you all. Amen. 
 
 *Jnmndix } No. LXXXVI. 
 
FOOT EPI3TLB 
 
 OK 
 
 paul the Apostle, 
 
 TO 
 
 wrij r;.\ rgOJI maciiiovu, a. d. 56. 
 
 I. PAUL, an apostle of Jesus Christ, by the commandment < 
 -•urSavioi r, and ofthi Lord Jesus Christ our hope: To Timed 
 ie son in the faith: Favor, mercy, and p- ace from (. 
 Father, and Cluist Jesus our Lord. 
 
 3. As I entreated you to continue in Ephcsus, when going into 
 Macedonia, so do, that you may charge johk not 4 << t< a< i 
 
 >giv< heed to fables, and endless genealogies, which o< 
 disputes rather than great edification, which is through faith. Nov. 
 Ibe end of the charge is love, from a pure heart and a good con- 
 fidence, and unfeigned faith: from which things some hai 
 t.-d, have turned aside to foolish talking. Desiring to be teachers of 
 the law, though they neither understood v. hat they say, nor concern- 
 ing what things they strongly affirm. We know indeed that the 
 good, if one use it lawfully Knowing this, that the law is not 
 made for a righteous man, but for the law less and disorderly , the un- 
 godly and sinners, the unholy and prophane, murderers of fat 
 and murderers of mothers, manslayers, fomicatois, sodomites, man- 
 fitealers, liars, false swearers, and if any other t ihg be opposite to 
 wholesome eb.etrine; according to the -lorious gospel of the blessed 
 God with which 1 am entrusted. Now 1 thank Christ Jesus our 
 Lord, who has strengthened me, because he reckoned me faithf.l 
 when be appointed me to the ministry, who was former!) a defamer, 
 and a persecutor, and an injurious person. But 1 received mercy, 
 because I acted ignorantly in unbelief. And the favor of our Lord 
 lias superaboi nded with the faith and love which is required by 
 Christ Jesus. This saying is true and worthy of all reception, that 
 Christ Jesus Came into the world to save sinners, of whom I am 
 chief. However, for this cause I received mercy, that in me the 
 chief of .sinners, Jes> s Christ might show forth all long s ffering, for 
 a pattern to them who should hereafter believe on him in order to 
 everlasting life. Now to the King eternal, immortal, invisible, to the 
 God lone, be honor and glory, for ever and ever. Amen. 
 This charge I commit to you, son Timothy, according to the pr 
 cits which went before concerning you, that yci y on 
 
 h them the good warfare; boldin fast faith and a go d con- 
 science; which some haying" put away, with respect to the faith 
 
c/j. TIT. I. TTMOTttY. 323 
 
 made shipwreck. Of whom are Hymeneus and Alexanfler, whom I 
 have delivered to the adversary, that they might be taught by chas- 
 tisement, not to defame. 
 
 U. Now I exhort, first of all, that deprecations, supplications, inter- 
 Cessions, and thanksgivings, be made for all men ; fi.i kings, and all 
 Who arc in authority, that we may lead a q :iet and peaceable life, in 
 all godliness and honesty. Tor this is good and acceptable in the 
 sight of God our Saviour, who commanded all men to be saved, and 
 to come to an acknowledgment of the truth. For there is one God, 
 and one mediator between God and men, the man Christ Jesus. Who 
 gave himself a, ransom for all; of which the testimony is in its proper 
 season. For which I was appointed a herald* and an ;<postle, (I 
 speak the truth in Christ^l lie not) a teacher of the Gentdes in faith 
 and truth. 1 command, therefore , that the men pray every where, 
 lifting up pious hands without wrath, and disputings. In like man~ 
 ner also, that the women adorn themselves in decent apparel, with, 
 mode-sty and sobriety, not with plaited hair or gold, or pearls, or 
 ■aament. But (which becomes women, professing godliness) 
 with good works. Let a woman learn in silence with all submission. 
 For I do not allow a woman to teach, nor to usurp authority over a 
 man, but to be silent. For Adam was first formed, then Eve. Be- 
 sides, Adam was not deceived. But the woman being deceived, was 
 in transgression- However she shall be saved through childbearingj 
 if they l.ve in faith and love and holiness, with sobriety. 
 
 III. This sayin is true, if one earnestly seek the office of an ever- 
 seer, he desires an excellent work. Therefore an overseer must 
 be unblamed, tire husband of one wife, vigilant, prudent, of comely 
 behavior, hospitable, fit to teach. Not given- to wine, no striker^ 
 not one who earns money by bote methods, but equitable, not a brawler, 
 nor covetous. One who rules well his own house, having his 
 children in subjection to him with all gravity. For if one know not 
 how to govern his own house, how shall he take care of the congre- 
 gation of God? Not a new convert, lest being puffed up with pride, 
 he fall into the condemnation of the devil. Moreover; he must even 
 have a good testimony from those without, that he may not f dl into 
 reproach, and the snare of the devil." The servants-}- [of the church,] i» 
 like manner must be grave, not double tongued, not giving themselves 
 to much wine, not persons who earn money by base methods; holding 
 fast the secret of the faith with a pure conscience. But let these also 
 be proved first, then let them exercise the office of the servants [of 
 the church] being unaccused. Thewomeni in like manner must be 
 grave, not slanderers, but vigilant, faithful in all tilings. Let the 
 servants [of the church] be the husbands of one wife, ruling well 
 their children and their houses. For they who have performed the 
 office of a [servant of the civ rch] well, procure to themselves an ex- 
 ! decree, and great boldness in the faith which is in Christ Jesus. 
 These things I write to yon, although I hope to come to yo> : soon. Or 
 if I tarry long, that you may know how you ought to behave yourself in 
 the house of God, which is the congregation of the living God, if the 
 
 rProchumer. \Deacom. *•%?. No. LXY, \App. No. LXXXVIL 
 
324 I. timothy. ah. v 
 
 pillar and support of the truth. And confessedly great is the 
 t of godliness, God has been n th< fiesh, and was 
 
 justified through the Spirit, was seen of heavenly messengers, was 
 proclaimed to the Gentiles^ was believed on in the world, was taken 
 ap into prion . 
 
 IV. Bit the Sph , that in future times, some will 
 apostatize from the faith, giving heed to deceiving spirits, and to 
 doctrines concerning demons. Throu h the hypocris) of liars, who 
 
 ired in their own conscienc ; who forbid to marry, and com- 
 mand to abstain from meats, which God has created to be received 
 wlththanlc giving b\ thi faithful, who thorough!} knov th truth; 
 that ev r\ cicat re of God is good, b< ing r ceived witb»thanka iving, 
 and nothing is to be cast away. For it is sanctified by the con 
 of God :i Laying these things before the brethren, 
 
 you will be a good servant of Jesus Christ, nourished by the words 
 of til;.- faith, and of the good doctrine, to the knowledge of which you 
 have attained. But profane and old wives' fables reject? and exer- 
 cise yourself to godliness. For bodilj exercise is profitable for 
 little: hit godliness is profitable for all things, having the promise of 
 the present 1 fe, and of that toco ,ie. This sayingis tru •, and wor- 
 thy of all reception. Besides, fortius we both labor and suffer re- 
 proach, that we trust in the Iving G d, who is the Saviour of all men, 
 esp-'ciallv of believers. These things give in charge- andteaCh. Let 
 no one despise your youth: but be you a pattern to the belien 
 Spe c'i, in behavior, n love, 'n sprit, in faith, in chastity. Till I 
 Borne, apply yourself to reading, to exhortation, io teaching. Ne- 
 glect not the spiril al i n t which is in you, which was given you ac- 
 oordingto proph cy, together with the imposition ef the hands of the 
 eldership Make these things your care. Be wholly employed in 
 fhem, that your proficiency may be evident to all. Take heed to 
 yours If and to your doctrine; continue in diem: for, in doing this, you 
 will both sav ■ yo irs If and them who hear you. 
 
 V. Do not severely rebuke an old man, hut bceech him as a 
 fattier, and the young men as brothers; the old women as mothers, 
 and the youngas sisters with all chastity. 
 
 Honor widows who are really, widows. But if any widow have 
 ohilrtren, or crand children, let th< se learn first piously to take ere 
 of th ir own family, and then to requite their parents. For ths is 
 goo(? and acceptable in the sight of G^jd. Now she who is reall- a 
 .•■ i ' )\v and 1 isolate, trusts n God^ and continues in deprecati< 
 pr< rrs, night and day. B t she who lives in pie: sure is dead while 
 she lives. Now diese things give m charge, that they may b< bl me- 
 less For if Any on • provide not for his ewn, and especially thoa of 
 his own family, he has denied the faith, and is i an infidel. 
 
 Let not a widow be taken Tnto the number und r sixty years old, 
 having been the wife of one husband, borne wit] 
 work.-,; Mi' she has brought np ch'ldren, t at the lias lodged stran- 
 gers, tha* she has .vasht t rh • sain*:, feet, that she d the 
 1, that she lias diligently f.llowed ever; k. But die 
 youn Aid ws rej< el ; for w i. n they be com impatM nt of the restaint of 
 £he Christ, they will wish to marry, incurring blame, for having violate* 
 
Ok. VI I. TIMOTHY. 32tf 
 
 their former engagement. And at the same time also they learn to be 
 idle, wandering 1 about from house to house; and not only idle, but 
 tattlers also and meddlers, speaking- things which they ought not. I 
 command therefore, young widows to marry, to bear children, to 
 govern the house, to give no occasion to the adversary for reproach. 
 For already some are turned aside after the adversary. If any believ- 
 ing man or believing woman have widows, let them relieve them, and 
 let not the congregation be burdened, that it may relieve those who 
 are really widows. Let the seniors who preside well be counted 
 worthy of double honor, especially these who labor in word and 
 teaching. For the scripture says, "The ox treading out the corn you 
 shall not muzzle,-" and, "The laborer is worthy of his hire." 
 
 19. Against a senior receive not an accusation unless by two or 
 three witnesses. Those who sin, rebuke before all, that others also 
 ma}" be afraid. 
 
 I charge • ou in the presence of God, and of the Lord Jesus Christ, 
 and of the elect messengers, that 3-011 observe these things without 
 prejudice, doing nothing by partiality. Impose hands hastily on no 
 one, neither partake of other men's sins. Keep yourself pure. No- 
 longer drink water, but use a little wine for your stomach's sake and 
 your frequent infirmities. Of some men the sins are very manifest, 
 goin . before to condemnation; but in some especially they follow 
 after. In like manner also, the gcod works of some are very mani- 
 fest, and those which are otherwise cannot lon>.>- be hidden. 
 
 VI. Let whatever servants are under the yoke, esteem their own 
 masters worthy of all honor, that the name of God and the doctrine 
 of the gospel be not evil sp ken of. And they who have believing 
 masters, let them not despise them, because they are brethren; bit 
 let them serve them more, because they are believers and beloved 
 who receive the benefit. These things teach and exhort. If any 
 one teach differently, and consent not to the wholesome command- 
 ments which are our Lord Jesus Christ's, and to the doctrine accord- 
 ing to godliness; he is puffed up with pride, knowing nothing, but 
 is distempered with questions, and debates of words, from which 
 come envy, strife, evil speakings, unjust suspicions, perverse dispu- 
 tings of men wholly corrupted in mind, and destitute of the truth; 
 who reckon gain to be religion. From such withdraw y ourself, B tt 
 godliness with a competency is reat gain. For we bro ght nothing 
 into the world, and plain it is, that neither can we carry any thing- 
 out. Wherefore, having food and raiment, let us be therewith content- 
 ed. But they who will be rich, fall into temptation, and a snare, and 
 into many foolish and hurtful lusts, which pi nge men into destruction 
 and perdition. For the love of money is the root of all evil, wh ch 
 some eagerly desiring, have wholly erred from the faith, and pierced 
 themselves all around with many sorrows. Therefore do you, O man 
 of God, flee these things, and pursue righteousness, piety, faith, 
 love, patience, meekness. Combat the good combat of faith: lay 
 hold on eternal Uf , to w i 1 also you we ca led, and confess the 
 good confession in the presence of many witnesses. I charge you in 
 the presence of God, who makes all alive, and of Christ Jesus, who 
 Witnessed under Pontius Pilate the good confession, that you keep 
 
 38' 
 
J. TIMOTHY. th. VI 
 
 unblameable till the appearing of 
 our Lord Jesus Chrut. Wliich in his own season, the blessed and 
 only potentate, will show, even the King of kings, and the L 
 v. ho alone has immortality, and dwells in light ii 
 no man has seen, nor > whom be honor and 
 
 Amen. Char e the rich in the present world, nottd 
 hi- elated in mind, nor to trust in uncertain riches, bul in God who 
 aid who supples to ns richly, all things for enjoyment: to 
 work good* to be rich tnloweh works, read) to distribute, commit- 
 >, providing for themselves a good foundation lor hereafter, 
 that they may lay hold on eternal life O Timothy, guard thi ; 
 committed in trust to you, avoiding profane vain babblings, and op- 
 us of knov ' 1> BO panted: which souk- prof \ 
 Favoi 
 
«ii5 
 SECOND EPISTLE 
 
 PAUL THE APOSTLE, 
 
 TO 
 
 wairraa fhom rome, a. b. 6~. 
 
 L PAUL, an apostle of Jesus Christ, by the will of fcod, »n 
 account of the promise of life which is by Christ Jesus, to Timothy, 
 my beloved son: Favor, mercy, and peace, from God the Father, 
 and from" Christ Jesus our Lord. 
 
 3. 1 give thanks to God (whom from my forefathers I serve with a 
 pure conscience) that I have unceasing remembrance of you in my 
 prayers mght and day; remembering your tears, 1 greatly desire to 
 see you, that I may be filled with joy: calling to remembrance also 
 the unfeigned faith which is in you, which dwelt first in your grand- 
 mother Lois, and in your mother Eunice, and I am persuaded that it 
 dwells in you also. For which cause I put you in mind to stir up 
 the spiritual gift of God which is in you through the imposition of 
 my hands. For God has not given us a spirit of cowardice, but of 
 power, and of love, and of self-government. Wherefore, be not 
 ashamed of the testimony of our Lord, nor of me his prisoner: but 
 jointly suffer evil for the gospel, according to the power of Gochj 
 who has saved us, and called us with a holy calling, not on account 
 of our works, but on account of his own purpose, and favor which, 
 was given us, through Christ Jesus before the times of the ages:* and; 
 is now made manifest by the appearing of our Saviour Jesus Christ, 
 who has indeed made death ineffectual, and has made life and immor- 
 tality clear thro-, gh the glael tidings; for which I am appointed a herald, 
 and an apostle, and a teacher of the Gentiles. For \i Inch cause f 
 suffer even such thinirs. Nevertheless lam not ashamed; for I know 
 m whom I have believed, and I am persuaded that he is able to pre- 
 serve what is committed in trust to him until that day. The form of 
 wholesome words which you have heard from me, hold fast, with, 
 the faith anel love which are in Christ Jesus. The good deposit 
 guard by the Holy Spirit, who dwells in us. You know this, that 
 all they who are in Asia have turned me off; of whom are Phygellus 
 and Hermogenes. May the Lord grant mercy to the family of Onesi- 
 phorus; for he often refreshed me, and was not ashamed of my chaia. 
 But being in Rome, he sought me out very diligently, and found me ( . 
 May the Lord grant to him to find mercy from the Lord ia that day! 
 
 -Jppendix, JS r e. LXYR 
 
II. TIMOTHY. ch. Ill 
 
 And how many tilings he ministered to mc in Ephesus, \om well 
 
 ki.ou . 
 
 i | fore, my ion, be strong in the favor winch is througfa 
 Christ Jesus. And what things \<<< have heard from me by man] 
 
 iful men, who shall be ft also 
 
 h others. Bndnre evil a i of Jesus Christ. 
 
 No man who wars h th 'occupations of this life, 
 
 that he may plea , him to he a soldier. And 
 
 also it . uii'i-.sIk contend 
 
 according to the I landman to labor before 
 
 h< partakes of the , i I and may the Lord 
 
 give you u, Remember Jesus Christ, of 
 
 according to my glad tidings; 
 for which 1 Buffer evil i . as a malefactor. But the word 
 
 of Go nid. For this cansc I patiently bear all things oft 
 
 account of the elected, thai the)- also may obtain the salvation which 
 is by Christ Jesus v. ith eternal glory. This saying is true, that if we die 
 with him, we shall alaolive With him: if we SUKeT patiently, we shall 
 also reign with him: if we deny him, he also will deny us. Though 
 we be unfaithful, he abides faithful. lie cannot deny himself. Pu* 
 ihem in remembrance of \y testifying to them in 
 
 the presence of the Lord, not to fight about weeds fur nothing useful, 
 but to the subverting of the hearers. Strive to present yourself to 
 God, an approved unashamed workman who rightly divides the word 
 of truth. But profane i -resist, for they will in< 
 
 to more ungodliness. And their word will eat as a gangrene : of 
 are Hymeneus and Pbiletus, — who concerning the truth have erred, 
 affirming that the resurrection has already happened, and overturn 
 h of some. Nevertheless* the foundation of Cod stands firm, 
 basing this inscription,* "The Lord will make known them who are 
 his." "ne who names the name of Christ, depart 
 
 from iniquity. 15ut in a great house there are not on' 
 gold and of silver, but also of wood and of I arthen ware, and some 
 lo dishonor. If then a man v.iil cleanse himself well from these 
 . he will be a vessel appointed to honor, sanctified, and very 
 profitable for the master's use, prepared for every good work. Plee 
 therefore youthful lusts: but , faith, love, and 
 
 peace with them who call on the Lord from a pure heart. Moreover, 
 foolish and untaught questions reject, knowing that they beget fight- 
 ings. And the servant of the Lord must not fight, but be gentle 
 tewarcls all men, fit to teach, patiently bearing evil: in meekness 
 instructing those yt] 'position; if, by any means, 
 
 God will give them reformation to the acknowledgment of truth. 
 And being caught alive by him out of the snare of the devil, they 
 may awake to do the will of God. 
 
 III. Tliis also know, that in latter days perilous times will < < 
 For meq will be self-lovers, money >ters, proud, defai 
 
 disobedient to parents, ungrateful, unholy, without natural affection, 
 bargain breakers, slanderers, incontinent, fi 
 
 * Appendix, No. JLXXVIW, 
 
 
e/l. IV II. TIMOTHY. 329 
 
 to good men, headstrong", puffed up, lovers of pleasures more than 
 lovers of God? having a form of godliness, but denying the power 
 of it. Now from these turn away. Of these indeed are they who 
 go into houses and lead captive silly women laden with sins, led away 
 by divers lusts; always learning, but never able to come 1o the know- 
 ledge of truth. Now m the manner that Jannes and Jamb res resisted 
 Moses, so these also resist the truth; men wholly corrupted in mind, 
 undiscerning concerning the faith. However, they shall not proceed 
 farther. For their foolishness shall be very plain to all, as theirs also 
 was. But you have fully known ni\ teaching, manner of life, pur- 
 pose, faith, meekness, love, patience, persecutions, sufferings, such 
 as befel me in Antioch, in Iconium, in Lystra: such persecutions I 
 endured, but out of them all the Lord delivered me. And all indeed 
 who wish to live godly in Christ Jesus, shall be persecuted. Now 
 wicked men and impostors will wax worse and worse, deceiving, and 
 being deceived. But continue in the things which you have learned, 
 and with which you have been entrusted, knowing from .whom you 
 have learned them: and that from a child you have known the sacred 
 scriptures, which are able to make you wise to salvation, by the faith 
 which is in Christ Jesus. All scripture, given by divine inspiration, 
 is indeed profitable for teaching, for confutation, for correction, for 
 instruction in righteousness. That the man of God may be perfect,, 
 and thoroughly fitted for every good work. 
 
 IV. I charge you, in the presence of God, and of the Lord Jesus 
 Christ, who will judge the living and the dead, at his appearing and 
 kingdom: proclaim the word, be instant in season, out of season, 
 confute, rebuke, exhort, with all long suffering, when teaching. 
 For there will be a time when they will not endure wholesome teach- 
 ing, but having itching ears, they will, according to their own lusts, 
 heap up to themselves teachers. And from the truth indeed they 
 will turn away their ears, and be turned aside to fables. But watch 
 at all times; bear evil treatment; do. the work of an evangelist; fully 
 perform your ministry. For I am already poured out, and the time 
 of my departure has come. I have combatted the good combat, I 
 have finished the race, I have preserved the faith. Henceforth there 
 is laid aside for me a crown of righteousness, which the Lord, the 
 righteous Judge, will deliver to me at that day, and not to me only, 
 but to all them also who love his appealing. Make haste to come to 
 me soon; for Demas, having loved the present world, has forsaken 
 me, and is gone to Thessaloniea, Crescens into Galatia, and Titus 
 into Dalmatian Only Luke is with me. Take Mark and brin;- him 
 with you, for he is very useful to me in the ministry. But Tychicus 
 1 have sent to Ephesus. The cloak which I left at Troas with 
 Carpus, bring when you come, and the books, especially the parch- 
 ments. Alexander the coppersmith has done me many evil things. 
 The Lord will reward him according to his works. Of whom be- 
 ware; for he has greatly opposed our woids. At my first answer, 
 no one appeared with me, but all forsook me. May it not be laid to 
 their charge 1 However, the Lord stood by me, and strengthened 
 me, that through me the proclamation might be fully declared, and 
 jtt the Gentiles might hear.; and I was delivered out of the mouth of 
 9.R% 
 
330 it.i imdtiiv. eh w 
 
 the lion. And ti. • Lord will deli 
 
 \ ill pres< i\ • me to his 1 n foi 
 
 (. ver and ever. Ana ». Sal mily < f 
 
 Onenphoroii9. Rra tu • 3 I 1 ft : I 
 
 Miletus, sick. Hake haste t< c 
 
 vou, and Pudens, : i;<l Lii • I the bn thren 
 
 The Lord ' 'sua I 
 
EPISTLE 
 
 OF 
 
 PAUL THE APOSTLE, 
 
 '£0 
 
 WRITTEN FROM MACEDONIA, A. D. 56. 
 
 I. PAUL, a servant of God and an apostle of Jesus Christ, in 
 order to the. faith of God's chosen people,* and the acknowledgment 
 of the truth which is in order to godliness. In hope of eternal life, 
 which God, who cannot lie, promised before the times of the ages:f 
 but has manifested in its proper season his promise by the proclama- 
 tion with which I am entrusted, according to the commandment of 
 God our Saviour: To Titus, my genuine son by the common faith — 
 favor, mercy, and peace from God the Father, and the Lord Jesus 
 Christ our Saviour. 
 
 5. Tor this purpose 1 left you in Crete, that you might set in order 
 the tilings wanting, and appoint in every city seniors, as I commanded 
 you. If any one be blameless, the husband of one wife, having 
 believing children not accused of riotous living, nor unruly. For an 
 overseer should be blameless as the steward of God; not self-willed, 
 not prone to anger, not given to wine, not a striker, not one who 
 makes gain by base, methods; but hospitable; a lover of good men, 
 prudent, just, pious, temperate; holding fast the true doctrine as 
 he has been taught, that he may be able by the teaching which is 
 wholesome, both to exhort and to confute the gainsayers. For there 
 are many unruly and foolish talkers and deceivers, especially those 
 of the circumcision, whose mouths must be stopped; who subvert 
 whole families, teaehi©r things which they ought not for the sake 
 of sordid gain. One o! themselves, a prophet of their own, has 
 s.ud, ti T%e.Cfeiaiis art always Lars, evil wild beasts, lazy bellies.:" 
 This testimony is true, for which cause rebuke them sharply, that 
 they m;iy be healthy in f nth, — not giving heed to Jewish fables and 
 precepts of men who pervert the truth. All meats are pure to the 
 pure; but to the polluted and unbelieving, nothing is pure; for both 
 their understanding and conscience a: e polluted. They profess to 
 know God, but by works they deny him, being abominable and dis- 
 obedient, and concerning every good work, without discernment. 
 
 II. But do inculcate the things which become wdiolesome doctrine. 
 That aged men be vigilant, grave, prudent, healthy by faith, love,, 
 patience. That aged women in like manner be in deportment i8s 
 
 'dppcridix, No. LXXXIX. j Appendix, No. LXVL 
 
332 nil-. c // . in 
 
 -, not slanderers, not enslaved to much 
 rood ; I'hai thej 
 
 lovers of their liu ban i F th.'.r children. To b< 
 
 chaste, careful of their famili 
 
 that tin word of God ma) not be evil spoken* of. Tin young 
 in like manner exhort to m passions. In all 
 
 yourself a pattern of (rood works; in teaching show incorrupt 
 gravity, sincerity^ wholesome speech, which cannot be < 
 that he \\ ho is on the opposit 
 bad to aaj concerning you. 
 
 own masters, and in ;.ll tilings to be careful to please, not answering 
 again, not secretly >ut showing all good fidelity, that they 
 
 may adorn the doctrine of God our Saviour in all tilings. Pot the 
 favor of God which brings salvation has shone forth to all m< v., 
 
 ing us, that denying ungodliness and worldly l;ist<. we" should live 
 soberly, righteously, and godly, m this present world. Exp< 
 the blessed hope, namely, the appearing of the glcr. of tin 
 God, and our Saviour Jesus Christ, who gave himself fur us that he- 
 might redeem us f om all iniquity, and purify to himself a p< 
 people, zealous of good wen'ks. These things inculcate, 
 anelcemfute with ah authority; let noon 
 III. Put them in mind to be subject t 
 to obey magistrates, to be ready to every good work. To spe ak evil 
 of no one, to be no fighters, but ecphtablc, showing all meeki 
 all men. for even we o jselves were formerly foolish, disob. 
 erring, slavishly serving divers inordinate I pleasures, living 
 
 in malice and envy, hated and hating one another. Hut when the 
 goodness and philanthropy of God our Saviour shone forth, he saved 
 us, not on account of works of righteousness which we had don , 
 but according to his own mercy through the bath 01 , n> and 
 
 the renewing of the Holy Spirit; which he poured out on us richly 
 through Jesus Christ our Saviour. That hi i.ng y stifled by his favor, 
 Ave might be made heirs accoreling to the hope of eternal life. This 
 doctrine is true: yet concerning tl i command you strongly 
 
 to affirm that they who have believed in God should take care to 
 promote good works. These are the things honorable and profitable 
 to men. But foolish questions, and geneal >gies, and strifi -. 
 fightings about the law, resist; for they are unprofitable and false*. 
 A factious man, after a first and second admonition, reject; knowing 
 that such a person is perverted, and sins, being self-condemned. 
 "When I shall send Artemas to you, or Tychicus, make haste to come 
 to me at Nicopolis, for I have determined to winter there. Diligently 
 help forward on their journey, Zenas the lawyer, and Apolkts, that 
 nothing may be wanting to them And let ours also learn to practise 
 honest trades, for necessary uses, that they may not be unf: 
 All who are . ith me salute you. Salute them who love us i 
 Favor be with all of yon. Amen* 
 
THE 
 
 EPISTLE 
 
 OF 
 
 PAUL THE APOSTLfc, 
 
 i» 21 in, SSi! ©IT, 
 
 WRITTEN FROM HOME, A. D. 62. 
 
 1. PAUL, confined with a chain for Christ Jesus, and Timotfi^ 
 our brother, to Philemon the beloved and our fellow-laborer, and 
 to Apphia the beloved, and to Archippus our fellow -soldier, and 
 to the congregation in your house: Favor be to you, and peace 
 from God our Father, and from the Lord Jesus Christ. 
 
 4. I give thanks to my God always, when 1 make mention of 
 you in my prayers, having heard of your love and faith which >oa 
 have toward the Lord Jesus, and to all the saints. I pray that 
 the communication of your faith may be effectual, to the acknow- 
 ledgment of every good thing which is in you, toward Christ 
 Jesus. For we have much joy and consolation in your love, be- 
 cause the bowels of the saints are refreshed by you, brother. 
 Wherefore, though I might be much bo}/i in Christ to enjoin you 
 what is fit; yet, for love's sake, I rather beseech, being such a 
 one as Paul the aged, and now also one confined with a chain for, 
 Jesus Christ. I beseech you for my son, Whom 1 begot in my 
 bonds, even Onesimus; who formerly was to you unprcfr able, but 
 now will be very profitable to you, even as to me. Him I have 
 sent back. Do therefore receive him, that is to say my own 
 bowels: whom I wished to detain with myself, that in your stead 
 he might have ministered to me in these bonds for the gospel. 
 But without your mind I would do nothing, that your good deed 
 might not be as by constraint, but as voluntary. Perhaps also fop 
 this reason lie was separated for a little while, that you might hive 
 him for ever. No longer as a slave only, but above a slave, a 
 beloved brother: especially to me: and how much more to you, 
 both in the flesh find in the Lord! It" then you hold me as a par* 
 taker, receive him as myself. And if he have injured you any 
 thing, or owe you, place it to my account. I Paul have written 
 with my own hand, I will repay; that I may not say to you, you owe 
 to me even your own self besides. Yes, brother, let me have 
 profit from you in the Lord. Refresh my bowels in the Lo-d. 
 Having confidence in your obedience, I have written to yon, know- 
 ing that you will even do more than I ask. But at the same time 
 prepare me also a lodging; for I hope that through -.our pra\ers, 
 f shall be. bestowed on you. These salute you, Epaphras my 
 fellow-prisoner for Christ Jesus; Mark, Aristarchus, T)t mas, Luke, 
 my fellow-laborers. The favor of our Lord Jesus Christ be with 
 your spirit. Amen, 
 
i. B i • 
 
 EPISTLE 
 
 PAUL THE APOSTLE, 
 
 TO 
 
 OSNB WBWB&tQ* 
 
 wniTTi:x rnoji home, or italy, a, r. 6j. 
 
 I. GOD, who in sundry parcels and in divers manners 
 clentl) spike to the father* by the prophets, — has in these last 
 d:i\s spoken to us by 8 Son, whom he constituted heir of all things; 
 (through whom also he made the worlds,) who. (oeinq- an efful- 
 gence of his glory, and an exact image of Lis substance, and 
 upholding all things by the word cf his power,) when he had made 
 purification of our sins by himself, sat down at the ri^h; h.nd ot 
 the Majesty in high places. lie is bv so much bet'er than the 
 heavenly messengers, by how much he has inherited a more ex- 
 cellent name than they. Y -<r to which of the heavenly messengers 
 did lie at any time s»), "Mg Son thou art.- to-day I have begotten 
 thee?" and ajrain, " I ail/ be to him a Father, and he shall be to me a 
 Son? ' Rut when he bring* again the fir-t horn into the World, he 
 sa) s, "Yes, let all the heavenly messengers of God worship him." 
 Whereas concerning mess-ngets, he say* **JVho makes unnds his 
 messengers and faming fire his ministers." But to 'he Son. ,,r J'hy 
 "throne, O God, endures for ever. The scef>trt of thy kingdom is a 
 "sceptre of rectitude. Thou hast loved righfewmess. taut hated 
 "-.vickednrss, therejbie God, thy God has anointed thee -with the oil 
 '•"'of gladness above thy associates." And. ''Thou lord in the be- 
 "ginning founded** the earth and the-vrorks of thy hands are the 
 "heavens. They shall perish, but thou dost remain and they as a, 
 "gam ent shaft grow old,- and as an upper garment thou unit fo'd 
 "them up, and they shall he changed. Bit thou art the same, and 
 "thy years shall never fail." Moreover, to which of the messengers 
 said he at any timr, *'&t thou at my r.glit hand till I make 
 "enemies the footstool of thy feet.** c: J pirit», 
 
 "sent fcrth to minister for them who shul! inherit salvation?*' (On 
 thin account, we ought to attend the more earnest rj to the thing* 
 which wvre heard, lest at anytime we should )e» then. slip. For 
 if the word spoken by messengers was fir r>. and every 'r.insgres- 
 sion and disobedience received a jit-t retribution, how shall we 
 escape, if we neglect so great salvation? which beginning to be 
 
 •Appendix, No, XC 
 
ch. in #eb»E\vs. 335 
 
 Spoken by the Lord, was confirmed to us by tbem who heard turn; 
 God bearing joint witness, both by signs unu wonders, and divers 
 miracles, and distributions of the Holy Spirit, according to his 
 o> n pleasure.) F" r to the heavenly messengers he has not sub- 
 jected the world to come concerning which we speak. 
 
 [I. 6.— Now ont in a certain place, plainly testified saying", 
 "What is mail, that thou shovldst remember him? or the son of man, 
 "that thou shouldst loi.k on him? Thou hast made him for a Utile 
 '■'while less than messengers, thou hasi crowned him -with glory and 
 "honor, and hast set him over the works of tnj hands. Thou hast 
 "subjected all things under his feet." Wherefore, by subjecting 
 all things to him, he has left nothing unstrbjectech But now, ue 
 do not see all things subjected to him. Bui we see Jesus, (who 
 for a little wh:le was made less than heavenly messengers, tha , oy 
 1he favor of God, he might taste dea h, on account of ever) one,) 
 for the suffering of death, crowned with glory and honor. 
 
 For it became him, tor whom are all things, and by whom are 
 all things, when bringing many sons into glory, to make the Cap- 
 tain of our Salvation perfect through sufferings: Wherefore, borla 
 lie who sanctifies, and they who are sanctified, are all of Oi e 
 Tather. For which cause he is not ashamed to call them brethren. 
 Saying, "Ixvill declare thy name to my brethren: in the midst of the 
 li congregation I xvill sing praise to thee" And again, '</ viill put 
 my trust in him." And again, V Behold land the children •whom G'>d 
 has given me." Since then the children participate of flesh aid 
 blood, even he in like manner partook of these, that through 
 death he might render ineffectual him w>o had the power of death, 
 that is the devil; and deliver them, who throu. h fear of d a^'i, 
 were all their lifetime subject to bondage. Moreover, by no 
 means does betake oold of [apostate] messengers, hut of the seed 
 of A oraham he takes hold. Hence it was necessary he should be 
 made like h s brethren in all things, ; hat he might be a merciful 
 and faithful High Priest, in matiers pertaining to God in order to 
 expiate the sins of Hit people. Besides, by what he suffered 
 himself when tried, he isab!e to succor them who are tried 
 
 I?I. \N here tore, holy brethren, partakers of the heavenly Call* 
 ing, consider the Apostle and Hgh P iest of our religion, Jesus 
 Christ, who, as well as Moses, was bv him who raised him to that 
 dignity, entrusted with all his house. Bu' wio has attained honor 
 as far superior to that of Moses as tne glor) of the builder is. 
 greater than that of he house. For even house has been built 
 bv some person; but lie w!>o built ah things is God. A' d Mitsos 
 was indeed trusted as a servan r . fiur publishing to all God's family 
 whatever he had in charge: but ("Jurist is 'rusted as a Son over his 
 own family; whose family we are, provided we maintain ovv p'o- 
 fess : on and boasted hope , unshaken *o the end* Wherefoit •n 
 Sa\ s the H >ly Spinf, -T'> day whenyou shall hear his "voice, harden 
 t( nol your hearts as in the bitter provocation in the Way of temptation 
 ic :in the wilderness, where your fathers tempted me, and proved me$ 
 
 *^i)pendix, No. XCL 
 
rir.KKi.ws. vh. iv 
 
 1 'notwithstanding they M» m /">'*!/ yars. TV/it re fore f 
 
 l% wtu di*plea*edwi h 'hut feneration, and said They alwayt err in 
 u hearty and they have not hnram my win,':. ,V, I mart in my -wrath, 
 ''they shall not enter into my rest." Brethren, '.ike heed lest there 
 be 111 any of y >u an c\il heart < il b) departing from he 
 
 living God. Hut exhort (iik- a wth r every day, whili it is called 
 •to-dai;'' lest anj of yon should te hardened through the de- 
 eei (fulness of sm. F r ire are ail partakers t>f C'Tis '.•> house, if 
 indeed we hold f;. nn Confidence firm to the cud; 
 
 kii'. \ by 'he tayitn , *To-duy t when you shall hear hisvotce. harden 
 no your hearts, as in the bitter provocation " For many wh n ihc y 
 hea it, bitterly provoked^od. However, not ..lltlnv w:.o uent 
 oir 'i Egypt with Most s. But with wtti m >\as h displeased forty 
 years' Was r not with 'hem who sinned, whose carcases fell in 
 the wilderness? And to who^ did he swear that they should not 
 enter into his rest, but totueffl wh - did not believe. So we see- 
 that they could not eiver in because of unbelief. Wherefore, let 
 us be afraid lest a premise of entrance mo his rest being- left, any 
 of you should actually fall short of a For we also have received 
 good tidings [of a rest,] even as th y. But the word which they 
 heard did no: pr ifil them, not b^.g mixed with faith in ihem who 
 heard it. Win refore, we who believe enter into the rest of G d, 
 seeing lie said, l€ £k I mare in my wrath, they shall not enter into my 
 rest.-" namely, thai rest from the Works done at the formation of 
 the world* For he hasspoken somewhere concerning thesevi n^h 
 day, thus: %t And God Completely rented on the seventh day from uii 
 liis to irks" Moreover, m this Psalm again, '-They shut! not emer 
 into my rest." S^cng then it remained tor some to enter in o it, 
 and seeing they who first received 'he good tidings did not enter in 
 on account of unbel'u f: moreover, seeing he limits a certain d \\ 
 saying ny David, "To-bat," aj er so long -a time; as it is sa d, 
 "To-day when you shall hear his voice, harden not your hearts." 
 Tor, if Joshua had caus* d tuem to res 1 , he would u r, after I hat, 
 have spoken of ano'her day. Therefore a sabbatisn.* remains to 
 •the people of God. For lie who is entered in'o lis res', h.s 
 himself also rested from lis own works, like as G ;d also r d 
 -from his. Wherefore, letus carefully strive to enter into tsmkest, 
 lest any one should fad after 'he same example of unbelief. F -r 
 the word of God is living and effectual, and more cutting than a-iy 
 two edged sword, piercing even to the parting both of animal life 
 and spirit, and of the joints also and marrow, and is a discern* r of 
 the desires and purposes of the heart. And there is no crea'ure 
 tinappar>nt in his sight, for all things are naked a-«d pen to the 
 e)esof him, to whom we must give a>< account. Now having a 
 great High Priest who has passed through t e heavens, Jesus 'he 
 Son of God, let us hold fast our confession. For we iia« e not a 
 H'g'i P' .est who cannot sympathize wiih our w aknesses: but one 
 who was tried in all points according to the likeness of his n-«urre 
 to ours, without sin. Let us therefore approach with boldness to 
 
 * The enjoyment of a rest* 
 
ah. vi Hebrews. 0:3; 
 
 the throne of favor, that we may receive mercy, and obtain favor 
 for the purpose of seasonable help. 
 
 V. Now every high priest taken from among- men, is appointed 
 to perform for men the things pertaining to God, that he may offer 
 both gifts and sacrifices for sins: being- able to have a right measure 
 of compassion on die ignorant and erring, because he himself also 
 is surrounded with infirmity. And for that reason he must, as for 
 the people, so also for himself, offer sacrifices for sins. Now, as 
 no one takes this honor to himself, but lie who is called of God, as 
 Aaron was; so also the Christ did not glorify himself to be a High 
 Priest:* but he who said to him, "My Son thou art: to-day I have 
 begotten ihee" As also in another Psalm he says, "Thou art a Friest 
 for ever according to the order of Melchizedec" He, (who in the 
 days of his flesh, having, with a strong cry and tears, offered up 
 prayers and supplications to him who was able to save him from. 
 death, and being hearkened to, did, from a reverential awe, not- 
 withstanding his being a Son, learn obedience from what he suffer- 
 ed; and being consecrated, became the author of everlasting salva- 
 tion to all who obev him,) was proclaimed by God a High Friest 
 afier the order of Melchizedec, concerning whom we have much 
 to say, but not easy to be explained as you are slow of apprehen- 
 sion. For though by this time you ought to be teachers, you have 
 need of some one to teach you over again the first elements of the 
 oracles of God, and have need of milk and not strong food: for 
 every one who uses milk is unskilled in the doctrine of justification, 
 for he is a babe, and this strong food is for full grown men, who, by 
 long practice and exercise, have their senses improved for the 
 discernment of both good and evil. 
 
 VI. Wherefore, dropping the discourse of the government of 
 Christ, let us proceed to perfection,-]- not laying a second time a 
 foundation of reformation from dead works, and of faith towards 
 God, of the doctrine of immersions, and of laying on of hands, 
 and of resurrection of the dead, and of eternal judgment. And 
 this we will do if God permit. For it is impossible to renew again 
 by reformation, those who have been once enlightened, and have 
 tasted of the bounty of God, and have been made partakers of 
 the Holv Spirit, and have tasted the good word of God, and the 
 powers of the age which was to come, and yet have fallen away, 
 crucifying again in themselves, and making a public example of, 
 the Son of God. 
 
 7. For the land which drinks in the rain, which often comes upon 
 it, and brings forth herbs fit for them by whom it is cultivated, re» 
 ceives a blessing from God. But that which produces thorns and 
 briars is reprobated, and nigh to a curse: whose end is to be burned. 
 
 But beloved, we are persuaded better things of you, evera 
 things which *re connected with salvation, though we thus speak. 
 F>r God is duteous, to forget your work of love, which 
 
 yu have shpwed toward his name, in that you have ministered 
 
 'Appendix, No. XCTI. -fThe consecration oj Jesus as High Priest, 
 which he treats of after this digression. 
 

 
 iiriiin;w> 
 
 ch. vu 
 
 to the saints, and do minister. Fet we earnestly desire every- 
 one of you, to show the same diligence, in order to the full assu- 
 rance of this hope to the end: that you may not be slothful, but 
 
 imitators of them who through Faith and patience arc inheriting 
 
 the promises. For when (.ml made promise to Abraham, since 
 aid swear by no one greater, h ■ iware b\ himself; — saying, 
 
 ./ih/nig I will multiply 
 "you " And s') having path ntly waited, he obtained the promise. 
 Tor men indeed swear by the greater: and ;in oath for confirmation 
 is 10 them an end of all contradiction. Therefore, God, willing 
 more abund mtly to show to the heirs of promise 'he immutability 
 of lis purpose*, confirmed it with an oath: that by two immutable 
 things, in which ii was impossible for God to lie, we might have 
 : consolation, who have fled away to lay hold on the heme 
 ,,.re us, which we have as an anchor of the soul, both sure 
 and stedfast, because fixed into the place within the vail, where 
 a forerunner has entered on our account, even Jesus, made a High 
 Pr'n ;-' for ever, according to the order of Melcbizedec. 
 
 \ i. For 'ids Melcbizedec, king of Salem, priest of the Most 
 High (^n\, who met Abraham returning- from the slaughter of the 
 kings, and blessed him, to whom Abraham imparted even a tenth 
 of all, being first indeed by interpretation, king of righteousness, 
 and next also king of Salem, which, by interpretation, is king 
 of peace; was without father, without mother, without genealogy, 
 having neither beginning of days, nor end of life: but being made 
 like to the Son of God, be remained a priest all bis life. Now, 
 consider how great this priest was, to whom even Abraham the 
 patriarch gave a tenth of the spoils. Tor they, indeed, of the 
 sons of Levi, who receive the priesthood, have a commandment 
 to tithe the people according to the law, that is, their brethren, 
 although tlie\ have come forth of the loins of Abraham. Rut he 
 who did not derive his pedigree from their progenitors titled 
 Abraham, and blessed the holder of the promises. Now, without 
 all contradiction, the les-, is blessed of the better. Besides, here 
 indeed men who die take tithes; but there one testified of, ''that he 
 lived a j>riest ull his life." And as one may say, even Levi who 
 receives tithes, was tithed in Abraham. For be was yet in the 
 loins of his father, when Melcbizedec met him. 
 
 11. Moreo%er, if indeed perfection were through the Levitical 
 priesthood, (because on account of it the people received the 
 law.) what farther need was there thtt a differeit pr.est should 
 arise, according to the order of Melcbizedec, and not be called 
 according to the order of Aaron? AA he re fore the priesthood being 
 changed, <>f neces-sity there is a change also of the law. For he 
 to whom these things are said, partook of a different tribe, of 
 which no. one gave attendance at the altar. For it is very plain 
 that our Lord has sprung up from Judah, to which tribe Moses 
 spoke nothing concerning the priesthood. Moreover, it is still 
 more exceedingly plain, that according to the similitude of MeJ- 
 chizedec, a different priest arises, who is made, not according to 
 the law of a carnal commandment, but according to the power of 
 
en. via HEiiiiEws. />.; ( j 
 
 an endless life. For lie testifies, "Thou art a. priest for ever % ac- 
 cording to the order of Melchizedec." Here then, there is a disan- 
 nulling of the preccdtui commandment, because of its weakness 
 rind unprofitableness, (for the law made no one* perfect,) mid 
 the superinduction of a better hope, by which we draw near to 
 God. 
 
 Moreover, inasmuch as not without an oalh Jesus was made a 
 Priest, (for they indeed were made priests without an oath, but 
 he with an oath, by him who said to him, "The Lord has sworn , 
 mid ivill not repent, Thou art a Priest for ever, according to the 
 order of Mtlchizcdec" f) by so much was Jesus made the mediator 
 of a better institution. Besides, many indeed are made priests, 
 because they are hindered by death from continuing. But he, 
 because he lives forever, has a priesthood which does not pass 
 from him. Hence he is even for ever able to save them who 
 come to God through him; always living to make intercession for 
 them. Now such a High Priest became us, who being pious, 
 harmless, undeliled, separated from sinners, and higher than the 
 heavens, he has not, like the high priests, need from time to time to 
 offer sacrifices, fust for his own sins, then lor those of the people. 
 For this latter he did once when he offered up himself. For the law 
 constitutes men high priests who have infirmity; but the word of 
 the oath, which was after the law, constituted the Son who is 
 perfected for evermore. 
 
 VIII. Now, of the things spoken, the chief is — we have such 
 a high priest as suited us, who sat down at the right hand of 
 the throne of the Majesty in the heavens. — a minister of the holy 
 places; namely, of the true tabernacle which the Lord pitched, 
 and not man. For every high priest is constituted to offer both 
 gifts and sacrifices. Hence it was necessary that this High Priest 
 also should have something which he might offer [in heaven.} 
 For indeed if he were on earth to offer sacrifice, he could not be 
 a Priest, there being priests who offer gifts according to the law, 
 (These perform divine service for a sample and shadow of heavenly 
 things, as Moses, when about to construct the tabernacle, was 
 admonished of God: "See now, says he, that you make all thi?igs 
 '■'according to the pattern which was showed you in the 3fount."') 
 Besides, he has now obtained a more excellent ministry, inasmuch 
 as he is the mediator of a better institution,^ which is established 
 upon better promises. For if that first institution had been fault- 
 less, a place would not have been sought for a second. Bui finding 
 fault, he says to them, i Behold the days come, says the Lord, when 
 "I will complete a new institution with the house of Israe', and with 
 "the house of Judah: not according to the institution which I made 
 "with their fathers, at the time of my taking them by the hand to lead 
 "them out of the land of Egypt, when they did not abide in my institu- 
 * ( tion. and Ineglected them, says the Lord. For this is the institution 
 li which I will make with the house of Israel after these days, says 
 "the Lord.- Adapting my laws to their understanding, I will uvritS 
 
 *JVo one.— Griesbach, f Covenant. ^Covenant. 
 
340 HEBREWS. ch. IX 
 
 "t/rm upon their hearts; and I -will be to them a God. and they thai I he 
 a people.* not teach every man hi* ft 
 
 :■ man hu brother, taying, Knoiv the Lord; for a!'. 
 
 "shall know me ft <>r.t the least of them to the greatest of them. Bt~ 
 
 "cause I -mill be merciful to their unrighteousness, and theit sins and 
 
 "their iniquities IviH remember no more.*! By saying, "a newixtti- 
 
 uti at," lie has made the former old. Now that which decays and 
 
 I old, is rcudv to vanish. j 
 
 IX. Now, indeed, ihc fir*t institution had both ordinances of 
 worship, and a worldly holy place. For ihe first tabernacle, 
 which is called hoi}-, was Bet in order in which was both t:ie 
 candlestick, and the table, and the showbfead. And behind the 
 second vail, the tabernacle, which is called most holy, was set 
 in order; having the golden censer, and the ark of the institution 
 covered every where with gold, in which were the golden pot 
 having the manna, and the rod of Aaron which budded, and the 
 table-; of the institution^ and above it the cherubim of glory, 
 overshadowing the mercy seat; concerning which tilings we can- 
 not at present speak particularly. 
 
 6. Now these things being thus set in order, the priests go at 
 all times indeed into the first tabernacle, performing the services; 
 hut into the second tabernacle, the high priest alone goes once 
 every year, not without blood, which he offers for his own, and 
 the people's sins of ignorance. The Holy Spirit signifying this, 
 that the way of the holy places was not yet laid open, while the 
 first tabernacle still stands, which was a figurative representation 
 concerning the time being, during which both gifts and sacrifices 
 are offered, which cannot, with respect to conscience, make him 
 perfect who worships — only with meats and drinks, and divers 
 immersions, and ordinances concerning the flesh, imposed until 
 the time ot reformation. But Christ being come a High Piiest of 
 the good tilings which arc to be the greater and more 
 
 •perfect tabernacle, not made wi h hands, that is to say, not of this 
 creation, has entered once into the hoi}- places, not indeed by the 
 blood of goats and of calves, but by Kis own blood, having obtained 
 for us an eternal redemption. Vor if the blood of bulls and of 
 goats, and the ashes of a heifer sprinkling the polluted, sanctified 
 to the cleansing of the flesh, how much m^re shall the blbod of 
 Christ, who, through the Eternal Spirit, offered himself without 
 fault to God, cleanse your conscience from dead works to worship 
 the living God? And for this reason, of the new institution, he is 
 a mediator, that his death being accompli; lied for the redemption 
 of the transgressions of the first institution, the called may receive 
 the promise of the eternal inheritance. For where an institution, 
 there is a necessity that the death of the appointed sacrifice he 
 brought in. For an institution is firm over dead sacrifices, seen g 
 it never has force whilst the appointed .sacrifice lives. Hence not 
 even the first institution was dedicated without blood. 
 
 •Appendix, No. XCHT. \Jppendix, No. 
 
 ;- 7 ne covenant, or Jaw } ' 
 
Ch. X HEBREWS. 341 
 
 "Moses had spoken every precept, in the law, to all the people, taking 
 "the blood of calves and of goats, with water and scarlet wool, and 
 "hyssop, he sprinkled both the book itself, and all the people" saying, 
 "This is the blood of the institution which God has commanded me to 
 "make luith you." Moreover, both the tabernacle, and all the 
 vessels of the ministry, he in like manner sprinkled with blood. 
 And almost all things, according to the law, were cleansed with 
 blood; and without the shedding of* blood there is no remission. 
 There was a necessity therefore, that the representations indeed 
 of the holy places in the heavens, should be cleansed by these 
 sacrifices, but the heavenly holy places ihemselves, by sacrifices 
 better than these. Therefore Christ has not entered into the holy 
 places made with hands, the images of the true holy places; but 
 into heaven itself", now to appear before the face of God, on our 
 account. Not, however, that he should offer himself, often as 
 the high priest enters into the holy places every year with other 
 blood; for then he must often have suffered since the foundation 
 of the world: but now once, at the conclusion of the ages,* he 
 has been manifested to abolish sin offerings by the sacrifice of 
 himself. And, forasmuch as it is appointed to men once to die, 
 and after that the judgment, even so Christ being once offered, 
 in order to carry away the sins of many, will, to them who wait 
 for him, appear a second time, without sin offering, in order to 
 salvation. 
 
 X Wherefore the law containing a shadow only of the good 
 things to come, and not the very image of these things, never 
 can, with the same sacrifices which they offer yearly for ever, 
 make these who come to them perfect. Since- being offered, 
 would they not have ceased? because the worshippers being once 
 cleansed should have had no longer conscience of sins. Neverthe- 
 less in these a remembrance of sins is made yearly. Besides, it is 
 impossible tha f the blood of bulls and of goats should take away 
 sins. Wherefore when coming into the world he says, "Sacrifice 
 ie and offering thou dost not command; but a body thou hast prepared 
 "me. Whole burnt offerings and sin offerings thou art not pleased 
 "with. Then I said, Behold I come to. do, God, tny ic'rfl which is 
 "written concerning me in the volume of 'the book." Above, having- 
 said, certainly sacrifice, and offering, and whole burnt offerings, 
 and sin offerings, (which are offered according to the law) thou 
 dost not will, neither art pleased with: next, seeing he has said, 
 "Behold I come io do, God, thy will," he takes away ihe first [will,] 
 that he may establish the second. By which will, we are the 
 sanctified, through the offering of the body of Jesus Christ once. 
 And indeed every priest stands d:dly ministering and offering often 
 the same sacrifices, which never can take away sins. But he having 
 offered only one sacrifice for sins, through his whole life, sat down 
 at the right hand of God; thenceforth wait'ng till his enemies be 
 made the footstool of his feet. Wherefore, by one offering he has 
 perfected for ever the sanctified. And even the Holy Spirit testi- 
 
 **ippendix t No* LXTT- 
 
 29* 
 
•'» Vi HEBREWS, eh. XI 
 
 lie* this to 08, according indeed to what was before mentioned 
 
 it the institution I wiU make with Hum after these day e, says 
 
 Lord; Having adapted my laws to theininderslandings, I will 
 
 and their sins and iniquities I tr.ll re~ 
 
 .mmr." Now, where amission ot thtte is, no more: 
 
 offering 1 for sin is needed. 
 
 Well then, brethren, baring boldness into the entrance of the 
 holy places, by the blood of Jesus, which entrance lie has dedi- 
 cated for us, a way new and living, through the vail, (that is, his 
 flesh;) also having a gr-a' High Priest over the house of God, 
 let us draw High, with a true* hear', in full assurance of faith, 
 being sprinkled in hearts from an evil conscience, and being 
 nth clean water, let os hold fast the confession of 
 the hope unmoved; for faithful is In- who has promised. And ht 
 us attentively consider one another, in order to the quickening of 
 love and good works; not leaving oil" the assembhn^ of ourselves 
 together, as the custom of some is, but exhorting one another; 
 and so much the more as «.ou see the day approaching. 
 
 26. For if we sin wilfully, after having received the knowledge 
 of the truth, there remains no more sacrifice for sins, but some 
 dreadful expectation of judgment, and a fiery anger which shall 
 devour the adversaries. Any one who disregarded 'he law of 
 Moses, died without mercy, by two or three witnesses. Of how 
 much sorer punishment, think yon, shall he be counted worth}-, 
 who has trampled under foot the S>:n of God, and reckoned the 
 blood of the institution wherewith he was sanctified, a common 
 thing, and has insulted the Spirit of favor? For we know him 
 who has said, "Vengecmcc belongs to me\ 1 will repay, says the 
 Lord" and again, t *Tne Lord wiUjudgi Ms people. 9 * It is a dreadful 
 tiling to fail into the hands of the living God. But call to remem- 
 brance the former days, in which, being enlightened, you sustained 
 a great combat of afflictions; partly indeed, whilst you were made 
 a spectacle both by reproaches and afflictions; and partly whilst 
 you became companions of th^m who were so treated. For you 
 even suffered with me in my bonds, and the spoiling of your goods 
 you took with joy, knowing within yourselves that you have a 
 be'ter substance in heaven, even a permanent substance. Where- 
 fore, ca3t not away your boldness, which has a great retribution. 
 For you must persevere in doing the will of God, that you may 
 obtain the promised reward. For yet a very little while, and He 
 who is coming* will come, and will not tarry. Now the jus' by 
 faith shall live; but if he draw b.-ck, my soul will not be well 
 pleased with him But we are not of them who draw back to 
 destruction, but of faith to the s ilvation of the soul. 
 
 XI. Now faith is the confidence of things hoped for, and the 
 evidence of tilings not seen + By this the ancients obtained repu- 
 tation. By faith we understand that the worlds were produced by 
 the command of God, to the end that the things which are &een 
 might not seem to have been made of things which did appear. 
 
 *"IIe that comes," a title of the Mc&.iah. Appendix, No. XClT 
 
til. XI HEBREWS. 343 
 
 By faith Abel offered to God more sacrifice than Cain, on account 
 of which he was testified to be righteous; God testifying this upon 
 his gifts; and so by it, though dead, he still speaks By faith 
 Enoch was translated, that he might not see death, and was not 
 found, because God had translated him; for before his translation 
 it was testified that he pleased God. But without faith it is impos- 
 sible to please God. For he who worships God, must believe that 
 he is, and that he is a rewarder of them who diligently seek him. 
 By faith Noah, when he received a revelation concerning things 
 not at all seen, being seized with religious fear, prepared an ark for 
 the salvation of his family, by which he condemned the world, 
 and became an heir of the righteousness which is by faith. By 
 faith Abraham, when called to go out into a place which he should 
 afterwards receive as an inheritance, obeyed, and went out, not 
 knowing whither he was going'. By faith, he sojourned in the 
 land of promise, as belonging to others, dwelling in tents with 
 Isaac and Jacob, the joint heirs of the same promise: for he ex- 
 pected the city having foundatioDS, of which city the builder and 
 ruler is God. By faith even Sarah herself received strength for 
 the conception of seed, and brought forth when past the time of 
 age, because she judged him faithful who had promised. And 
 therefore there sprang from one, who was dead to these matters, 
 a race, as the stars of heaven in multitude, and as the sand which 
 is on the sea shore, which is innumerable. AH these died in faith, 
 not having received the promised inheritance. For seeing the 
 things promised afar off, and embracing them, they confessed 
 that they were strangers and pilgrims in the land. Now they 
 who speak such things, plainly declare that they earnestly seek 
 their Father's country. For truly, if they had remembered that 
 from which they came out, they might have had an opportu- 
 nity to have returned to it. But indeed they strongly desired a 
 better country, that is, a heavenly. Therefore Godisnot ashamed 
 of them to be called their God, because he has prepared for them 
 a city. By faith Abraham when tried, offered up Isaac; he who 
 had received the promises, offered up even his only begotten, 
 concerning whom it was said, "Surely by Isaac a seed shall be to 
 t : ou:" reasoning that God was able to raise him even from the 
 dead, from whence he received him, even in a figure. By faith 
 Isaac blessed Jacob and Esau, with respect to things to come, 
 By faith, Jacob when dying, blessed each of the sons of Joseph, 
 and worshipped, bowing on the top of his staff. By faith Joseph, 
 when ending his life, made mention concerning the departing of* 
 the children of Israel, and gave commandment concerning his 
 own bones. By faith Moses, when born, was hid three months by 
 his parents, because they saw the child beautiful, and were not 
 afraid of the king's commandment. By faith Moses, when he was 
 grown up, refused to be called the son of Pharaoh's daughter; 
 choosing rather to suffer evil with the people of God, than to have 
 the temporary fruition of sin, esteeming the reproach of Christ 
 greater riches than the treasures of Egypt; for he looked off from 
 *.hein to the retribution. By faith he left Egjpt, not being afraid 
 
J44 ;:j.i,ki.\\ s\ c/i. xii 
 
 of the wrath of '.lie king. For li • courageously persevered, as 
 perceiving the invisible God. !'>> faith he appointed the paasover, 
 and the dashing of the blood; that he who destroyed the first 
 bornt might not touch theirs. By Faith, th'-y passed through the 
 lied St a, as by dry laud, which the Egyptians alt < mpting to do, 
 were drowned 1>> faith the walls ol Jericho fell down, having 
 been encompassed sev< n days. By faith Rahab the liarloi was not 
 destroyed with the unbelievers, having received the spies in peace. 
 And what s ! iall 1 say more? for the time would fad me to s;m ak of 
 tiideon, and Barak, and Samson, and Jeptbab, and David also, 
 and Samuel, and the prophets, — who through faith subdued king- 
 doms, wrought righteousness, obtained promi.es, stopoed the 
 mou'hs of lions,— quenched the strength of fi c, escaped the edges 
 of the sword, waxed strong from sickness, became valiant in 
 battle, overturned the camps of the aliens. Women received their 
 dead children by a restoration of them to life,* and others were 
 beaten, not accep'ing deliverance, that they might obtain a better 
 resurrection. And others had trial of mockings, and scour^ings, 
 and moreover of bonds and imprisonment. They were stoned, 
 they were sawn asunder, t >cy were tempted, they died b} the 
 daughter of the sword, they went about in sheep skins, and in 
 goat skins, being destitute, afflicted, maltreated; of these the 
 world was not worthy: they wandered in deserts, and mountains, 
 and in caves and holes of the earth. Now all these, though com- 
 mended on account of faith, did not receive the promise, God 
 having provided something" better for us, that they without us 
 should not be made perfect. 
 
 XI I. Wherefore, even we having so great a cloud of witnesses 
 placed around us, laying aside every weight, and the sinf easily 
 committed, let us run With pei severance the race set before us;- 
 looki ng off to Jesus, the captain and perfecter of the faith; who 
 for the jo> which was set before him, endured r he cross, despising 
 the shame, and sat down at the right hand of the throne of God. 
 "Wherefore, attentively consider him who endured such contradic- 
 tion from sinners against himself, that you may not be weary, being 
 faint in your souls. Not yet unto blood have you resisted, com- 
 batting against this sin. Besides, have you forgotten the exhorta- 
 tion, which reasons with you as with children, "My .so??, do u$t 
 "think lightly of '.the Lord's chastisement, neither faint when you art 
 "rebuked of htm. For whom the Lord loves he chastises, and scourges 
 st every8on whorn he receives." If \ou endure chastisement, God oe- 
 liaves towards you *s his children. For what son is there whom 
 his father does not chastise? But if you be without chastisement, 
 of which all sons are partakers, certainly you are bas'ards, and not 
 sons. Far her, we have had fathers of our flesh, who chastised 
 ^iis, and we gave them reverence: shall we not much rather be 
 in subjection to the Father of our spirits, and live 2 For the}", 
 indeed, during a very few days, chastised us according to their 
 
 *Js did the widow of Zarephath and the Shunamite — 1 Kings 
 xvii- 21. 2 Kings, iy. 34. \Ufapostacy. * Appendix, Ac*. X' 
 
Ck. XIII HEBREWS. 345 
 
 pleasure; but he for our advantage, in order to oui* partaking of 
 his holiness Now no chastisement, indeed, for the present s^emi 
 to be matter of joy, but of sorrow. Nevertheless, afterwards it 
 returns the peaceful fruit of righteousness, to them who are trained 
 by it. Wherefore, bring to their right position, the arms which 
 hang clown, and the weakened knees. And make smooth paths 
 for your feet, that that which is lame, may not be put out of joint, 
 but rather healed. Pursue peace with all men, and holiness, with- 
 out which no one shall see the Lord: carefully observing, lest any 
 one come short of the favor of God, lest some bitter root springing- 
 up, trouble you, and by it many be polluted; lest there be any 
 fornicator, or profane person, as Esau, who for one meal gave 
 away his birthrights. And you know that although afterward he 
 wished to inherit the blessing, he was reprobated: for he found no 
 3cope for effecting a change, though he earnestly sought the bless- 
 ing with tears. Now you are not come to a tangible mountain 
 which burned with fire, and to blackness, and to darkness, and to 
 tempest, and to the noise of a trumpet, and to the sound of words, 
 the hearers of which earnestly entreated that there might not be 
 ridded to them a word, for they could not bear this threat, ''Even if 
 • £ <2 beast touch the mountain, it shall be stoned or shot through with, 
 "an arrow." And so terrible was that which appeared, that Moses 
 said, "I am exceedingly afraid and quake." But you are come to 
 Mount Zion, and to the city of the living God, the heavenly Jeru- 
 salem, and to myriads of messengers; to the general assembly and 
 congregation of the first born who are enrolled in heaven, and to 
 God the Judge of all, and to the spirits cf just men made perfect, 
 and to Jesus the Mediator of the New Institution, and to the blood 
 of sprinkling which speaks better things than that of Abel. Take 
 care that you refuse not him speaking. For if they did not escape 
 who refused him who spoke on earth, much more we shall not 
 escape who turn away from him speaking from heaven. 
 
 His voice then shook the earth, But now he has promised, 
 raying, "Yd once I shake not the earth only, but also the heavens." 
 Now this speech, "yet once," signifies the removing of the things 
 shaken, as of things which were constituted, that the things not to 
 be shaken may remain. Wherefore, we having received a king- 
 dom not be shaken, let us have gratitude whereby we may worship 
 God acceptably, with reverence and religious fear. For even our 
 God is a consuming fire. 
 
 XIII. Let brotherly love continue. Be not forgetful to entertain 
 strangers, for thereby some have entertaine heavenly messengers, 
 without knowing them. Remember them who are in bonds, as 
 jointly bound, and them who suffer evil, as being yourselves also 
 in the body. Let marriage be honorable among all, and the bed 
 be unpolluted: for fornicators and adulterers God will judge, 
 Let your behavior be without the love of money, being contented 
 with the things you have. For himself has said, "Iwiil never leave 
 you, neither will I utterly forsato you." So that taking courage, we 
 may say, "The Lord is my helper, and I will not fear what man can 
 do io me" Remember your rulers who have spoken to you the 
 
346 HEBBRWS. c/i. xill 
 
 word of God: observing carefully the issue of their conduct, imitate 
 their faith J -.mis Christ, yesterday, and to-day, is the same, and 
 for ever. Be not tossed about with various and foreign doctrines, 
 fur it is pood that ;],.- heart '>e established with gratitude not by 
 Bl ..is, through when they h ivc not been profited, who walk in 
 them. We have an altar, of which they have no right to eat, who 
 worship in the tabernacle. For of those animals, whose blood is 
 brought as a sin offering into the holy places by the high priest, 
 the bodies are burnt wi bout the camp. Therefore Jesus also, that 
 he might sanctify the people with his own blood, suffered without 
 the gate. Well then, let us go forth with him out of the camp, 
 bearing his reproach. For wc have not here an abiding city, but 
 we earnestly seek one to come. And through him let us offer up 
 the sacrifice of praise continually to God, namely, the fruit of our 
 lips, confessing to his name. But to do good, and to communicate, 
 forget not; for with such sacrifices God is well pleased. Obey your 
 rulers, and submit yourselves, for they watch for \ our souls, as those 
 who must give account. Obey them that they may do this with 
 joy, and not with mourning: for that would be unprofitable for you. 
 Pray for us; for we are confident that we have a good conscience, 
 willing in all things to behave well. And I the more earnestly be- 
 seech you to do this, that I may be restored to you the sooner 
 Now may the God of peace, who brought back from the dead out 
 Lord Jesus, the great Shepherd of the sheep, through the blood of 
 the everlasting institution, make you fit for every good work, to do 
 his will, producing in you what is acceptable in his sight, thrtugh 
 Jesus Christ; to whom be the glory for ever and ever. Amen. 
 Now I beseech you, brethren, suffer this word of exhortation, for 
 indeed I have sent it to you in brief. Know that our brothel 
 Timothy is sent away, with whom, if he come soon, I will seevou. 
 Salute all your rulers, and all the saints. They of Italy salute 
 Favor be with vou all. Amen. 
 
T1IE 
 
 EPISTLE 
 
 OF TIIE 
 
 Ajpibsvauii K&sim 
 
 WBITTEX FROM JUDEA, A. D. 63. 
 
 I. JAMES, a servant of God and of the Lord Jesus Christ, to th.e 
 twelve tribes who are in the dispersion; health. 
 
 My brethren, count it all joy when you fall into divers trials; 
 knowing that the proof of your faith works out patience. Let 
 patience therefore have a perfect work, that you may be perfect and 
 complete, deficient in nothing. If any of you be deficient in wisdom, 
 let him ask it of God, who gives to all men liberally, and upbraids 
 not, and it shall be given to him. But let him ask in faith, being 
 not at all irresolute: for he who is irresolute is like a wave of the sea, 
 driven of the wind, and tossed. Now let not that man think he shall 
 receive any thing from the Lord. — A man unsteady in his opinions is 
 in all his actions inconstant.* 
 
 9. Moreover, let the brother who is low, glory in his exaltation; 
 and the rich m his humiliation. For, as a flower of an herb, he shall 
 pass away. — For the sun rises with a burning heat, .and withers the 
 herb, and the flower thereof falls down, and the beauty of the ap- 
 pearance thereof perishes: so also the rich man shall wither in his 
 ways. 
 
 Blessed is the man who sustains trial; for, becoming an approved 
 person, he shall receive the crown of life, which the Lord has pro- 
 mised to them who love him. Let no one who is tempted say, 
 Certainly I am tempted by God: for God is incapable of being tempt- 
 ed by evil things, and he tempts no one. But every one is tempted 
 of his own lust, being drawn away and enticed by it. Then lust, 
 having conceived, brings forth sin; and sin, being perfected, brings 
 forth death. 
 
 Be not deceived, my beloved brethren: every good eift, and 
 every perfect gift, is from above, descending from the Father of 
 lights, with whom there is no variableness, nor shadow of turning. 
 Of his own will, he has impregnated us by the word of truth, in 
 order that we should be a kind of first fruits of his creatures. 
 Wherefore, my beloved brethren, let every man be swift to hear, 
 slow to speak, slow to wrath. For the wrath of man does not work 
 out the righteousness of God.f Wherefore, putting away all filthi- 
 ness, and overflowing of maliciousness, embrace with meekness the 
 implanted word, which is able to save your souls. And be doers 
 
 *Jppendix, No. XCVI. 
 
 yThe righteousness which God requires of us. — Dr. Campbell, 
 
348 OAMKS. uft. 11 
 
 of the word, and not hearers only, deceiving yourselves by false 
 reasoning. Far d anj on*, be a 1>< arer of the word, and not a doer, 
 he is 1 ke a man who vk ws his natural face in n looking-glass; for he 
 looks at himself, and goes away, and immediately forgets what kind 
 of person he was. n ,t he who looks narrowly into tin- perfect law 
 which is of liberty, and continues: Ik- not becoming a forgetful 
 hearer, but a doer of its work, shall, in so doing, be happy. If 
 an) one among you think to be religious who bridles not his tongue, 
 but deceives his own heart, of this person the religion is false. Pure 
 religion, and undefiled with (.<>d, even the Father) is this; to take 
 <ii e </f orphans and widows in their affliction) and to keep one's self 
 unspotted by the world. 
 
 II. My brethren, do not hold the faith of the glory of our Lord 
 testis ( hrJst with partial regard for p< reons? — For il th< re ent» r in*o 
 ,(..ir synagogue a man having gold rings on liis lingers, and with 
 splendid clothing, and there enter likewise a poor man with sordid 
 raiment; and you look on him who has the clothing which is splendid, 
 and say to htm, Sit yon lure honorably; and say to the poor man, 
 Stand you there, or, Sit lure at my footstool: indeed do you not 
 make a difference within yourselves, and arc become jud.es who 
 reason ill? Hearken, beloved brethren, has not God chosen the poor 
 of the world to be rich in faith, and heirs of the kingdom which he 
 has promis.d to them who love him? But you have despised the 
 poor. Do not the rich exceedingly oppress you' and themselves 
 drag you to the judgment Beats? Do not they defame that excellent 
 name which is named on you' — If now indeed you fulfil a law, which 
 according to scripture is a royal one, namely, "You shall lave your 
 neighbor as yourself," you do well. But if you hare resp< ct of per- 
 sons, you work sin, being convicted by the law as transgressors. 
 For whosoever shall keep the whole law, bet shall fail with respect 
 to one precept, has become guilty of alL For he who commanded, 
 <i Do not commit adultery," has commanded also, "Do not kill." 
 Now if you commit not adultery, but kill, you have become a trans- 
 gressor of the law. So speak, and so do, as those who shall be 
 judged by a law of liberty; for judgment without mercy, will be to 
 him who showed no mercy. But mercy will exult over judgment to 
 him who showed mercy. 
 
 14. "What is the advantage, my brethren, if any one say-be hafe 
 faith, but have not works' Can this faith save him? For if a brother 
 or a sister be naked, or destitute of daily food, and any one of you 
 say to him, 'Depart in peace: be warmed, and be filled; 1 yet give 
 them none of the things needful for the body, what is the advantage? 
 So also faith if it have not works, is dead, being by itself. Also one 
 may say, 'You have faith, and I have works; show me your faith 
 •without your works, and I will show you my faith by my works.' 
 You believe that there is one God; you do well: even the demons 
 believe this and trrmble.* Besides, would you know, O false map, 
 that faith wi bout works is dead' Was not Abraham our father 
 justified by works, when he had lifted up Isaac his son upon the altar* 
 
 *>1ppendiz i No, LXXI. 
 
ft. IV JAMES*. 349 
 
 You see that his faith co-operated with his works, and by works his 
 faith was perfected. And so that scripture was confirmed which 
 gays, "Abraham believed God, and it was counted to Mm for righteous- 
 "ness: and he was called the friend of God." You see therefore that 
 by works a man is justified, and not by faith only. And in like 
 manner also, was not Rahab the harlot justified by works, having 
 secretly received the messengers, and having sent them away by 
 another road? For as the body without the spirit is dead, so als.) 
 faith without works is dead. 
 
 III. Do not become many teachers, my brethren, knowing that we 
 shall receive a severer sentence. For in many things we all offend. 
 If any one offend not in word, he is a perfect man, able to rule even 
 the whole body. Behold, into the mouths of horses we put bits to 
 make them obedient to us, and we turn about their whole bod}'. 
 Behold also the ships, which, though they be so great, andaie driven 
 by fierce winds, are turned about by a very small helm, wbithersoevcv 
 the force of the pilot wills: so also the tongue is a little member, yet 
 it works mightily. Behold how much wood a little fire kindles! 
 Xow the tongue is a fire, a- world of iniquity; the tongue is so placed 
 among our members, that it defiles the whole body, and sets the 
 wheel of nature in a blaze, and is set on blaze from hell. Now every 
 species of wild beasts, and of birds, and of serpents, and of sea 
 monsters, is subdued, and has been subdued by man. But the tongue 
 ofmennoone can .subdue; it is an unruly evil thing, full of deadly 
 poison. With it we bless God, even the Father, and with it we curse 
 men, who were made after the likeness of God. Out of the same 
 mouth goes forth a blessing and a curse. My brethren, these things 
 ought not so to be. Does a fountain send forth from the same open, 
 ing, sweet water and bitter? Can a fig tree, my brethren, produce 
 olives? or a vine figs ? So no fountain can yield salt and sweet water. 
 Is any one w r ise and intelligent among you? let him show, by ^ocd 
 behavior, his works with meekness cf wisdom. But if you have 
 bitter anger and strife in your heart, do not boast and lie against the 
 truth. This is not the wisdom which comes from above, but is 
 earthly, animal, and demoniacal. For where anger and strife, there 
 tumult and every evil work. But the wisdom from above, is first 
 indeed pure, then peaceable, gentle, easy to be persuaded, full of 
 compassion and good fruits, without partiality, and without h\ pocrisy. 
 Besides, the fruit of righteousness with peace, is sown by them who 
 practise peace. 
 
 IV. Whence wars and fightings among you? Ccme they not 
 hence, even from your lusts which war in your members? You strong- 
 ly desire, and have not; you kiD, and are zealous, and cannot obtain. 
 You fight an-1 war, but have net, because you ask not. You ask!, 
 and do not receive, because you ask wickedly, that you may spend 
 upon your lusts. Adulterers and adulteresses, do you not know that 
 the friendship of the world is emrntj against God. Whosoever there- 
 fore will be a friend of the world, is the enemy cf God. Do you 
 think that the scripture speaks falsely ? And docs the Spirit who dwells 
 in us strongly incline to rage? — No. But he gives greater favor. For 
 he savs, "God redds the proud, but gives fovor to &ehii-nib&7 3 There* 
 
 30 
 
JAM • ch. V 
 
 ton- be G •■ R list the devil, and he will flee from you; 
 
 Draw i I d, and he will draw nigh to you. Cleans* 
 
 hands you sinners, and purify your hearts you men of two n 
 Be exc "edingl) afflicted, and mourn, and weep; and let 3 our lau| 
 be turned into mourning', andy< urjo) Be humbled in 
 
 the paesence of th< Lord, and ne willliftyou up. Speak not against 
 one another, brethren, lie who speaks against Ms brother, and 
 condemns Ins brother, Bpeaka agauist the law, and condemns the 
 faw. But if ybti condemn the law, you are not a doer of the law, 
 but a judge. There is one lawgiver, who and to 
 
 destroy. Who are you, that condemns another' Come now, you 
 y, 'To-day, or to-tnorrow, we will go to such a city, and will 
 abide there one year, and make merchandize, and get gain; 1 who do 
 not know what shall be to-morrow. For what is your uf< - A smoke 
 indeed it is, which appears for a little while, and then disap] 
 Instead of which yououghtto say, If the Lord will, and we shall 
 five, certainly we will do this or that JJut now you boast of"ypur 
 proud all boasting of this sort is bad. Wherefore to him 
 
 m ho knows to do good, and does it not, it is to him sin. 
 
 V. Come now. ycurich men, weep, howl, on account of your 
 b which are coming upon you. Four riches are putrified, aud 
 your garments are*motheatcn. Your gold and silver arc eaten with 
 /ust, and the rust of them will he- a v. itness against you, and \. 
 your bodies as fire. You have treasured up misery in the last days. 
 ilark! the hire 01 lite laborers who have reaped your fields, which is 
 fraudulent) kepi back by you, cries; and the cries of the reapers 
 have entered into thecals of the Lord of hosts. You have lived 
 luxuriously on the earth, and have been wanton; you have fatted 
 V() ,,r i; For a day of slaughter. You have condemned, you 
 
 have killed the Just One, who did nut resist you. Wherefore be 
 patients brethren, to the coming of the Lord. Behold the hu 
 • tan who expects the valuable fruit of the earth, is patient concern- 
 in- 1 - it till it receive the early and the latter rain. Be you also patient": 
 strengthen . vour hearts'; for the eon line; of the Lord draws nigh, Be 
 not inwardly incensed against one another, brethren, lest you be 
 condemned: behold the Judge stands before the door. Take, my 
 brethren, th e prophets who have spoken in the name of the Lord, 
 for an exampfc of suffering evH, and of patience. Behold we call 
 them blessed wft o lUV patient. You have heard of the patience of 
 Job and you have sccn tl,,c eIM * °^ lne Lor ^» tn . at iMe Loi(l is *ery 
 compassionate R nd merciful. But above all things, my brethren, 
 swear not neither by the heaven, nor by the earth, nor by any other 
 oath'. But let your ' • s lj -' Y<v ' an< * > OUl ' ^°> No ' tuat you may 
 not fall under condonation. Decs any enc among you suffer evil? 
 Let him pray. ' s any one cheerful? Let him sing psalms. Is any 
 one sick among you? Let him send for the seniors of the congre- 
 gation and let "them pray over him, having anointed him with oil in 
 the name of the Lord. And the prayer of faith will save the sick 
 1, and so the Lord will raise him up. And although lie lias 
 . Y il sins, they shall be forgiven him. Confess your faults one 
 and pray fur one another, that you may be healed. The 
 
 
:li. v 
 
 .SAM lis, 
 
 351 
 
 jJBwrought prayer of the righteous man avails much. Eiias was a 
 man frail and mortal like us, and he prayed fervently that it might 
 not rain, and it did not rain upctfj the land for three years and six 
 months. And again he prayed, and the heaven gave rain, and the: 
 land brought forth its fruit. Hrethrcnj if any one among you be 
 seduced from the truth, and any one turn him hack, let lum know 
 that he who turns a sinner back from the error of his way, will save '* 
 aoiri from death, and will eovd? a multitude of sin's: 
 
. 1 
 
 FIRST EPISTLE 
 
 DV THE 
 WIUTTi.v fBOH HOME, A. D. G4-. 
 
 1. PETER, an apostle of Jesus Christ, to the sojourners of tu£ 
 dispersion, of Pontus, Galatia, dppadocia, Asia, and Bithynia, elect- 
 ed — according to the predetermiiuition* of God the Father, through 
 a sanctiheation of Spirit, in order to obedience, and sprinkling of the 
 blood of Jesus Christ: May favor and peace be multiplied to you. 
 
 3. Blessed be the God and Father of our Lord Jesus Christ, who 
 according to his great mercy has begotten us again to a living hope, 
 through the resurrection of Jesus Christ from the dead — to an inheri- 
 tance incorruptible and undefiled, and unfading, preserved in the 
 heavens for us, who by the power of God are guarded through faith 
 t > the salvation prepared to be revealed in the last time. On account of 
 t'lis be exceeding glad, though for a little while, still (since it is need- 
 ful) you arc made sorry by divers trials; that the trying- cf your faith, 
 (much more precious than of gold which perishes, though proved by 
 fire,) may be found to praise, and honor, and glory, at the revelation 
 of Jesus Christ; whom, not having seen, you love; on whom, not 
 now looking, but believing, you greatly rejoice in him, with joy un- 
 speakable and full of glory — receiving the reward of your faith, even 
 the salvation of your souls. Concerning which salvation the prophets 
 inquired accurately, and searched diligently, who have prophesied 
 concerning the favor to be bestowed on you; searching diligently of 
 what people, and what kind of time, the Spirit of Christ who was in 
 'hem did signify, when he testified before, the sufferings for Christ, 
 and the glories following these. — To them it was revealed, that not 
 concerning themselves, but us, they ministered these things; which 
 things have now been reported to you by them who have declared 
 Ihe glad tidings to you with the Holy Spirit sent down from heaven; 
 into which things heavenly messengers earnestly desire to look atten- 
 'ively. Wherefore, having the loins of your mind girded, and watch- 
 ing, perfectly hope for the gift to be brought to you at the revelation 
 of Jesus Christ. As obedient children, do not fashion yourselves 
 according to the former lusts, in your ignorance. But as he who has 
 called you is holy, be you also holy in all your behavior. For it is writ- 
 ten, "Be you holy, because Ian: holy" And seeing you call on the 
 father, who, without respect of persons, judges according to every 
 man's work, pass the time of your sojourning here in fear; knowing 
 ihat not with corruptible things, as surer and gold, you were redeem 
 
 Klpwndir. No XVCH, 
 
til. II I. PETER. 353 
 
 ed from your foolish behaviour, delivered to you by your fathers j 
 but with the precious blood of Christ, as of a lamb without blemish, 
 and without spot; predetermined, indeed, before the foundation of 
 the world, but manifested in these last times for you, who through 
 him believe in God, who raised him up from the dead, and gave him 
 glory, that your faith and hope might be in God. Wherefore,, 
 having purified your souls by obeying the truth through the Spirit, ta 
 unfeigned brotherly love, you will love one another from a pure heart 
 continually; having been regenerated, not of corruptible seed, but 
 incorruptible, through the word of the living God which remains 
 for ever. "For all flesh is as grass, and all the glory of man as the 
 flower of grass. The grass withers, and the flower of it falls down; 
 but the word of the Lord remains for ever." Now this is that word 
 which has been proclaimed as glad tidings to you. 
 
 II. Wherefore, laying aside all malice, and all guile and hypocri- 
 sies, and envyings, and all evil speakings, as new-born babes, earnest- 
 ly desire the unadulterated milk of the word, that you may grow 
 thereby. Because, indeed, you have tasted that the Lord is good. 
 To whom coming, as to a living stone, rejected indeed of men, but 
 chosen by God, and precious; you also, as living stones, are built up 
 a spiritual temple, a holy priesthood, to offer spiritual sacrifices, most 
 acceptable to God, through Jesus Christ. For even it is contained 
 in the scripture, „ c< Behold I place in Zion a chief corner stone, selected, 
 "and precious: ivhosoever trusts in it shall not be ashamed." There 
 is honor, therefore, to you who trust; but to the distrustful, the 
 stone which the builders rejected, is made the head of the corner; 
 also a stone of stumbling and a rock of offence. The disobedient 
 stumble against the word, to which indeed they were placed. But 
 you are an elected race, a kingly priesthood, a holy nation, a 
 purchased people, that you should declare the perfections of him who 
 has called you from darkness into his marvellous hght: who formerly 
 Were not a people, but now are a people of God; who had not ob- 
 tained mercy, but now have obtained mercy. Beloved, I beseech 
 you, as sojourners and travellers, abstain from fleshly lusts, which 
 war against the soul. Have your behaviour among the Gentiles 
 comely, that whereas they speak against you as evil doers, when, 
 they behold some of your good works, they may glorify God in the 
 day of visitation. Be subject, therefore, to every human establish- 
 ment of ma istrates for the Lord's sake; whether to the king, as 
 supreme; or to governors, as those sent by him for the punishment 
 indeed of evil doers, but praise of them who do good. For so is the 
 will of God, that by doin^ good you put to silence the ignorance of 
 foolish men. Live as freemen; yet do not use your freedom as a 
 eaverias of wickedness. But live as bondmen of God. Honor all 
 your superiors: love the brotherhood: fear God: honor the king. 
 Household servants, be subject to your lords, with all reverence, not 
 «nly to the good and c entle, but also to the froward. For this is an 
 acceptable thing, if any one from conscience of God's command 
 sustain sorrows, suffering unjustly. But what praise is due, if, when 
 you commit faults and are buffeted, you bear it patiently ? Yet ifj 
 \' lien you do well, and suffer, vou bear it patientlv, this is an accep. 
 
 30*" 
 
I J. PETEU. dl. II! 
 
 table thing v '"> Clod. Besides, to this you were called; fir even 
 Christ suffered f >r u>, leaving us a pattern thai you should follow in 
 his footsteps; who did do no, neither was guile found in his mouth: 
 who, when he was reviled, d,(\ not revile in return; when he suffered, 
 he did not threaten, but committed his cause to him who judges 
 righteously, lie himself carried off our si.i-. m his own body on the 
 tree, that we, being freed from sins, should live to righteoui 
 by whose own stripes you are healed. Pot you w< re as sheep going 
 astray, hut arc now returned to the Shepherd and Oversees of yout 
 
 >o'lls. 
 
 III. In like maun' r, wives, be in subjection to your own husbands, 
 that even if anj of them obey not the word, they, without a word, 
 may be won l>\ the behavior of the wives, when they behold your 
 chaste behaviour joined with reverence. Of these let the adorning 
 
 be, not what is outward [only,] of plaiting of hair, and of putting 
 
 round golden chains, or of putting on clothes. But let the hidden 
 
 man of the heart be adorned with the incorruptible ornament of a 
 meek and quiet spirit, which is in the sight of God of great value. 
 For thus, anciently, the holy women also, who trusted in God, adorn- 
 ed themselves, being in subjection to their own husbands; even as 
 Sarah obeyed Abraham, calling him lord, whose daughters you have 
 become by doing well, and not being frightened with any terror. In 
 like manner, husbands, dwell with your wives according to know- 
 fedge, giving honor to the wife as the weaker vessel, and as joint 
 heirs of the favor of life, in order that your prayers be not hindered. 
 Finally, be all of one mind, sympathizing, lovers of the brethren, 
 fender-hearted, courteous. — Not returning evil for evil, or railing fir 
 failing; but, on the contrary, bless: knowing that to this you were 
 Balled, thai you might inherit the blessing. "For he who is desirous 
 to enjoy life, and to see good days, let him restrain his tongue from 
 evil, and his lips from speaking deceit. Let him turn away from 
 evil, and do good: let him Beejc peace and pursue it. For the eyes 
 of the Lord arc upon the righteous, and his ears arc open to their 
 supplication. But the face of the Ford is against the workers of 
 iniquity." Besides, who is he that will do evil to you if you be imita- 
 tors of the Good One? Nevertheless, although you even suffer for 
 righteousness' sake, bkssed are you. Therefore, do not fear their 
 fear, neither be troubled. — lint sanctify the Lord God in your hearts, 
 und be always prepared for giving an answer with meekness and 
 reverence to every one who asks of you a reason for the hope which 
 is in you. Hold fa6t a good conscience, that whereas they speak 
 against you as evil doers, they may be put to shame w ho arraign your 
 good behavior in Christ. For it is better, as well-doers, to suffer, if 
 II of God appoints it, than as evil doers. For even Christ has 
 suffered for sins, the just for the unjust, that he might bring us 
 to God; being put to death indeed in the flesh, but made alive by the 
 Spirit. By which also he made proclamation to the spirits in prison, 
 who formerly were disobedk nt, when the patience of God once wait- 
 ed in the days of Noah, while an ark was preparing, in which few, 
 that is, eight souls, were effectually saved by water. — To which 
 Water, the antitype hamersion, (not the putting away of the filth .6? 
 
Cfl. V I- PETER; 355 
 
 the flesh, but the answer of a good conscience toward God) no^f 
 saves us also through the resurrection of Jesus Christ, who, having 
 gone into heaven, is at the right hand of God; heavenly messengers,*- 
 and authorities, and powers, being subjected to him. 
 
 IV. Christ, then, having suffered for us in the flesh, do you also* 
 arm yourselves with the same mind: for he who has suffered in the 
 flesh,' has rested from sin; so that he no longer lives his remaining, 
 time in the flesh to the lusts of men, but to the will of God. For 
 the time which has passed of life, is a sufficient time for us to have 
 wrought out the will of the Gentiles, having walked in lascivious*- 
 nesses, lusts, excesses in wine, revellings, carouses, and abominable 
 idolatries. On which account they wonder that you do not run with 
 them into the same sink of debauchery, reviling you. They shall 
 give account to him, who is prepared to judge the living and the 
 dead. Besides, for this purpose the gospel has been proclaimed 
 even to the dead, that although they might be condemned indeed by 
 men in the flesh, yet they might live eternally by God in the Spirit. 
 
 7. Now the end of all things has approached. Be therefore sober, 
 and watch unto prayers. And above all things have fervent love to 
 one another, for love will cover a multitude of sins. Be hospitable 
 to one another, without murmurings. Let every one according as he 
 has received a spiritual gift, minister it to one another, as good stew- 
 ards of the manifold favor of God. If any one speak, let him speak 
 as the oracles of God require. If any one minister, let him do it as 
 from the strength which God supplies, that in all things God may be 
 glorified through Jesus Christ, to whom be the glory and the power 
 for ever and ever. Amen. Beloved, wonder not at the fiery trial 
 among you, which is to you for a trial, as if some strange thing 
 happened to you. But, seeing you partake of the sufferings of 
 Christ, rejoice, that also at the revelation of his glory you may 
 rejoice, leaping for joy. If you be reproached for the name of 
 Christ, you are happy, because the Spirit of glory and of God rests 
 upon you. By them indeed he is evil spoken of, but by you he is 
 praised. Wherefore, let none of you suffer as a murderer, or-a thief, 
 or a malefactor, or as a meddling person. However, if any one 
 suffer as a christian, let him not be ashamed, but let him even glorify 
 God on that account. Indeed, the time is come that punishment 
 must begin at the house of God, and if it begin first at us, what will 
 the end be of them who obey not the gospel of God? And, if the 
 righteous with difficulty escape, where will the ungodly and the 
 sinner show themselves? "Wherefore, let even those who suffer by 
 the will of God, commit their own lives to him in well doing, as to a 
 faithful Creator. 
 
 V. The seniors who are among you I exhort, who am also & 
 senior, even a witness of the sufferings of Christ, and also a partaker 
 of the glory which is to be revealed. Feed the flock of God which 
 is with you; exercising the overseer's office, not by constraint, but 
 willingly; neither for the sake of base gain, but from good disposi- 
 tion; neither as lording it over the heritage of God, but being patterns 
 to the flock; and when the Chief Shepherd shall appear, you shall 
 receive the crown of glory, which fades not away,- 
 
I. peter. eh. V 
 
 ubj< cl yourselves til 
 \ <-s, all h » one another, and be clothed with 
 
 . God resists the proud, bu1 gives favor to the humble. 
 Be humbled, therefore, under the strong hand of God, that he may 
 I uli your anxious care on hi . 
 - for you. Be sober, be vigilant; your adversary, the devil, 
 is walking about as a roaring lion, seeking whom he ma) swallow up. 
 Him resist Btedfast in tin- faith, know ing that tb< same kinds of suffer* 
 in your brc'thren who are in the world. And 
 may the God of all favor, who bas called us 1 tal glorv by 
 
 Christ ■ yon have suffered a little, himself make you 
 
 complete, support, strengthen, establish you. To him be the f 
 and the dominion for ever and ever. Am n. l',\ Sylvanus, a faithful 
 brother, (as I conclude,) l have written to you in few words, exhort* 
 in.o: you, and strongly t< itifying that this is the true favor of God in 
 you stand. 'The congregation -thick ia at Babylon, elected 
 jointly with you, and Mark mj son, salute you. Salute one am 
 ivitb a kiss of love. 1'un''.' to \ on all who are in Christ Jesus. A 
 
SECOND EPISTLE 
 
 OF THE 
 WRITTEN FHOM ROME, A. D. 64. 
 
 I. SYMEON PETER, a servant and apostle of Jesus Christ, tp 
 them who have obtained like precious faith with us, through the 
 righteousness of our God and Saviour Jesus Christ: Favor and 
 peace be multiplied to you, through the knowledge of God, and, 
 of Jesus our Lord. 
 
 3. Certainly his divine power has gifted to us all things which 
 are necessary to life and godliness, through the acknowledgment 
 of him who has called us to glory and courage. By whom the 
 greatest, even precious promises, are gifted to us, that by these 
 you may become partakers of the divine nature, fleeing away from 
 the corruption which is in the world through lust. And for this very 
 reason, indeed, giving all diligence, join to your faith, courage; 
 and to courage, knowledge; and to knowledge, temperance; and 
 %o temperance, patience; and to patience, godliness; and to god- 
 liness, the love of the brethren; and to the love of the brethren, 
 love to all men; for these things being in you, and abounding, 
 make you to be neither slothful, nor unfruitful, in the knowledge 
 of our Lord Jesus Christ. But he who has not these things is 
 blind, shutting his eyes, and taking up * forgetfulness of the puri- 
 fication of his old sins. Wherefore the rather, brethren, earnestly 
 endeavor to make your calling and election sure; for doing these 
 tilings, you shall never at any time fall; and thus there shall be 
 richly ministered to you, an entrance into the everlasting kingdom 
 cf our Lord and Saviour Jesus Christ. Wherefore, I will not 
 neglect to put you always in remembiance concerning these things, 
 although, you know, and are established in the present truth. 
 Yes, I think it fit, as long as I am in this tabernacle, to stir you up, 
 by putting you in remembrance, knowing that the putting away of 
 my tabernacle is soon to happen, even as our Lord Jesus Christ has 
 showed me. Therefore I will carefully endeavor, that you may be 
 able after my decease, to have these things always in remembrance. 
 For we have not followed cunningly devised fables, when we made 
 known to you the power and coming of our Lord Jesus Christ, but 
 were beholders of his greatness; when indeed he received from 
 God the Father, honor and glory, a voice of this kind being brought 
 to him from the magnificent glory; "This is my Son, the beloved, 
 with whom I am well pleased. ' And this voice we heard brought from 
 bea\en, being with him on the holy mountain. And so we have 
 the prophetic word more firm, to which you do well to take heed^ 
 
H. PETER, e/l. L> 
 
 as to a lamp shining in a dark place, until the thy dawn, and the 
 morning atar arise in your Knowing this first, that no 
 
 prophecy of scripture ia of private ■;' For never, at an> 
 
 was prophecy brought by the will of man, but the holy 
 nnM) of God spoke, being moved by the Holy Spirit. 
 
 If. But there wire alao false rue;; el - among the people, even 
 as imong you there will be i ■ will privately in- 
 
 troduce destructive sects, denying even who bought 
 
 Hh ti, bringing on th< i :tion. \u.\ many will 
 
 Follow their destructions, on ac< hom th< way of 
 
 will he evil spoken of. And through coveto will make 
 
 merchandize of you, by ficlil To them the puniahi 
 
 threatened of old lingers not, and their destruction plumbers. 
 For if God did not spare the h< gers who sinned, 
 
 but with chains of dark neaa confining them in Tartarus, delivered 
 them over to be kept for judgment; and did not sp 
 world, but saved Noah, a proclaim er of righteousness, the eighth 
 who was saved, when he brought the flood upon the world of the 
 n- — !'••; and having reduced to ashes the cites of Sodom and 
 Gomorrah, punished them with an overthrow, placing them an 
 example to those who afterward would live ungodly, and rescued ' 
 righteous Lot, exceedingly grieved by the lewdness of the be- 
 havior of the lawless; [will he spare them'] For that righl 
 man dwelling among them, by seeing and hearing, tormented his 
 righteous soul from day to day with their unlawful works. The 
 Lord knows to rescue the godly out of temptation, and to keep 
 in ward the unrighteous, to the day of judgment to he punished: 
 and especially those who go after the flesh 'in the lust of pollution, 
 and who despise government: being audacious, self-willed, they 
 do not fear to revile dignities. Whereas heavenly messengers, 
 what are greater in streng'h and power, do not bring a reviling 
 accusation against thvm before the Lord. But these, as natural 
 irrational animals, made for capture and destruction, speaking evil 
 of matters which they do not understand, shall he utterly de- - 
 stroyed by their own corruptions, receiving the due reward of 
 unrighteousness. They reckon riot which is in the day, pleasure. 
 They are spots and causes of reproach, living in riot by their own 
 deceits, when they feast with you. They have eyes full of an 
 adulteress, and which cease not from sin. They allure unstable 
 souls. They have a heart exercised in covetous practices; chil- 
 dren of the curse. Having forsaken the straight way, they have 
 wandered, following in the way of Balaam the son of Bosor, who 
 loved the hire of unrighteousness; but received a rebuke for his 
 own transgression, (a dumb beast speaking in man's language, 
 forbade the madness of the prophet.) These teachers are wells 
 without water; clouds driven by a tempest, for whom the blackness 
 of darkness is reserved for ever: because speaking great swelling 
 words of falsehood, they allure by the lusts of the flesh, even by . 
 lasciviousnesses, those who have actually fled away from them who 
 are living in error. They promise them libertv, themselves being 
 *Jtfendi:c x ffo t XCYIIL 
 
ch. Ill M. PETEH. 35& 
 
 slaves of corruption. For by what a man is conquered, by that 
 also he is enslaved. Now if having fled away from the pollutions 
 of the world through the knowledge of the Lord and Saviour 
 Jesus Christ, being again entangled in these they are overcome,, 
 the lust pollutions become worse to them than the firs f . There- 
 fore, it had been better for them not to have known the way of 
 righteousness, than having known it, to turn away from the holy 
 commandment delivered to them. But the saying of the true pro- 
 verb has happened to them: 'The dog is turned again to his o-ajg 
 (< vomit; and the -washed hog to its wallowing slough." 
 
 III. Beloved, this second epistle 1 now write to you, in which 
 epistles I stir up your sincere mind to remembrance: to recollect 
 the words before spoken by the holy prophets, and the command- 
 ment of us the apostles, of the Lord and Saviour. Knowing this 
 first, that scoffers will come in the last of the days, walking after 
 their own lusts, and saying, 'Where is the promise of his coming? 
 'for from the time the fathers have fallen asleep, all things continue 
 •as j-t the beginning of the creation.' But this wilfully escapes them, 
 that by the word of God the heavens were of old, and the earth 
 subsisting from the water, and by water, b' which the world that 
 then was being deluged with water perished. But the present 
 heavens and the earth, by the same word are treasured up, bring 
 kept for five against the day of judgment, and destruction of ungod- 
 ly men. But this one thing, let it not escape you, beloved, that 
 one day with the Lord is as a thousand years, and a thousand years 
 as one day. The Lord who has promised, does not delay in the 
 manner some account delaying; but he exercises long suffering 
 towards us, not desiring that any should perish, but that all should 
 come to reformation. However, as a thief, the day of the Lord 
 will come, in which the heavens shall pass away with a great noise, 
 and the elements burning, shall be dissolved, and the earth, and 
 the works thereon, shall be utterly burned. Seeing then, all these 
 things shall be dissolved, what sort of persons ought you to be?— 
 Such as by holy behaviour and godliness, are expecting, and 
 earnestly desiring, the coming of the day of God, in which the 
 heavens being set on fire, shall be dissolved, and the elements 
 burning, shall be melted. Nevertheless, according to his promise, 
 we expect new heavens, and a new earth, in which dwells righte- 
 ousness. Wherefore, beloved, expecting these things, diligently 
 endeavor to be found of him spotless, and irreproachable, in peace. 
 And the long suffering of our Lord, reckon to be for salvation, as 
 also our beloved brother Paul, according to the wisdom given to 
 h m has written to you. As indeed in all his epistles, speaking in 
 them concerning these things: in which there are some things hard 
 to be understood, which the unteachable and unstable wrest, as 
 they do also the other scriptures, to their own destruction. There- 
 fore, beloved, foreknowing these things, be on your guard, lest 
 being carried away with others by the deceit of the lawless, you 
 fall from your own stedfastness. But grow in favor, arid in the 
 knowledge of our Lord and Saviour Jesus Christ. To him be glory 
 both now and to the day of eternity. Amen, 
 
IIU 
 
 FIRST EPISTLE 
 
 of mi: 
 
 wiurri.N ihom Ki-iir.si s, a 
 
 \. THAT which was from the beginning, which we have ! 
 which We haw- ^m n with our e)ts, winch we have contemplated, 
 and ourbands have handled concerning the living word. (For the 
 life was manifested! and we have seen it, and hear witness, and 
 declare to yeu that life which is eternal, which was with the Father, 
 ami was manifested to us ) That which we have seen and heard, 
 we declare to you, that you also may have fellowship with us: and 
 our fellowship truly is wuli the Father, and with Ins Son Jesu3 
 Christ. And these things we write to you, that your joy may be 
 complete. 
 
 5. Moreover, this is the message which we have heard from 
 him, and declare to jou, that dud is light, and in him is no dark- 
 ness at all. It we say, Certainly we have fellowship with him, 
 although we walk in darkness, we he, and do not the truth. Hut 
 if we walk in the light, as he is in the light, we have fellowship 
 With one another, and 'die blood of Jesus C:;ribt his Son cleanses 
 us from all sin. If we s:«y we have no sin, we deceive ourselves, 
 and the truth is not in Us. If we confess our sins, he is faithful 
 and just so that he can forgive sins to us, and cleanse us from all 
 unrighteousness. II we say that we have not sinned, we make 
 him a liar, and his word is not in us. 
 
 II. My little children, these things I write to you, that you may 
 not sin. Yet if any one has sinned, we have an advocate with the 
 Father, Jesus Christ the Just One. And he is a propitiation for 
 our sins, and not for ours only, but even for those of the whole 
 world. And by this we know that we have known him, if we 
 keep his commandments, lie who says 1 have known him, and 
 does not keep his commandments, is a liar and the truth is not in 
 this man. Hut whosoever keeps his word, truly in this man the 
 love of God ;s perfected. By this we know that we are in him. 
 He who says he abides in him, ought himself also so to walk, even 
 as he walked. 
 
 Brethren, I do not write a new commandment to you, hut an 
 old commandment which you had from the beginning. The o!J 
 Commandment is the word which you have heard from the be.ji:.- 
 ning. 0:i the other hand, I write to you a new conni.indment, 
 which is true concerning him and concerning you. For the dark- 
 ness is passing away, and the light whio is true now shines. He 
 who sa>3 he is in this light, and vet hates his brother, is in the 
 daTknc-55 until now*. Ife who loves his brother abides in this light - .- 
 
m, in i. joiiin. 06 L 
 
 and there is no stumbling" block to him. But he who hates his 
 brother, is in the darkness, and walks in that darkness, and does, 
 not know whither he goes, because the darkness has blinded his 
 eyes. Little children, I write to you, because your sins are for- 
 given you on account of his name. Fathers, I write to you, be 
 cause you have known him from the beginning. Young men, I 
 write to you, because you have overcome the wicked one. Young 
 children, I write to you, because you have known the Father. 
 Fathers, 1 have written to you, because you have known him from 
 the beginning. Young men, I have written to you, because you 
 are strong, and the word of God abides in you, and you have 
 overcome the wicked one. Love not the world, neither the thing's 
 which are in the world. If any one love the world, the love of the 
 Father is not in him. For all that is in the world, the lust of the 
 flesh, and the lust of the eyes, and the pride of life, is not of the 
 Father, but is of the world. Now the world passes away, and the 
 lust thereof. But he who does the will of God abides for ever. 
 Young children, it is the last period. And as you have heard that 
 the antichrist comes, so now there are many antichrists, whence 
 you know that it is the last period. They went away from us, but 
 they were not of us. For, if they had been of us, they would have 
 abode with us; but they went away, that they might be made 
 manifest, that they were not all of us. But you have an unction 
 from the Holy Spirit, and know all things. 1 have not written to 
 you because you know not the truth, but because you know it, 
 and that no lie is of the truth. Who is a liar, but he who denies 
 that Jesus is the Christ? He is the antichrist who denies the Father 
 and the Son. Whosoever denies the Sen, does not acknow- 
 ledge the Father. Therefore, let what you have heard from the 
 beginning abide in you. If what you have heard from the begin- 
 ning abide in you, you also shall abide in the Son, and in the 
 Father. For this is the promise which he has promised to us, 
 even the life which is eternal. These things I have written to you 
 concerning them who deceive you; although the unction which 
 you have received from him abides in you, and you have no need 
 that any one should teach \ou, unless as the same unction teaches 
 you concerning all things, and is truth, and is no lie. Wherefore, 
 as it has taught you, abide in him. Now, therefore, little children, 
 abide in him, that when he shall appear, we may have confidence, 
 and may not be put to shame by him at his coming. If yuu know 
 that he is righteous, you know that every one who works righte- 
 ousness has been begotten of him. 
 
 III. Behold how great love the Father has bestowed on us, that 
 we should be called the children of God! For this reason the 
 world does not know us, because it does not know him. Beloved, 
 now we are the children of God; but it does not yet appear what 
 we shall be. However, we know that when he shall appear, we 
 shall be like him, for we shall see him as he is. Aiul ever) one 
 who has this hope in him, purifies himself, even as he is pure. 
 Every one who works sin, works also the transgression of law; 
 -for sin is the transgression of law. Moreover, vou kno* that he 
 
 31 
 
I. fOHK. ch. iv 
 
 ires p bat he night take away out stni: and sin is not i-> 
 
 him. Whoever abides in him does not c m. Whoever sins 
 
 Ikis not seen liim, neither hM known him. Little children, let no 
 
 »oo: he who works i ess, it righteous, even 
 
 na <,u-l is righteous. He who worki sin is of tlie devil; for the 
 ilcril sins From the beginning. For this purpose t lie Son of Go " 
 was manifested, that he might destroy the works of the devil. 
 Whoever has been begotten of God doei not work sinj because 
 his Beed abidei in him; and he cannot use he 1ms been 
 
 hegotten o> God. By this the children of God are discovered, 
 and the children oi the devil: whoever worki not righteousness, 
 is not begotten ol <i'>d, neither he who loves not his brother. 
 For this is thf message which you have heard from the beginning-, 
 that we should love one anotlH r. Not being begotten of the 
 wicked ■ ho slew his brother. And on account 
 
 <f what did he slay himj — Because his own works were wicked, 
 and his brother's righteous. Do not wonder, my brethren, that 
 the world hates you. We know that wc have passed away from 
 death to lite, because we love the brethren. He who loves not 
 his brother abides in death. Every one who hates his brother is 
 a manslayer, and you know that no manslayer h:.s eternal life 
 abiding in him. By this we have known the love of (t >,<!,' that he 
 laid down his life for us; therefore we ought to lay down our lives 
 for the brethren. Whoever, therefore, has the goods of this 
 world, and Beeing his brother having need, and yet shuts tip his 
 bowels from him, how abides the love of God in him? My little 
 children, let us not love in word, nor in tongue only, but in deed 
 and in truth. For by this we know that we are of the truth, and 
 ghall assure our hearts before him. Hut if our heart condemn us, 
 certainly God is greater than our heart, and knows all things, 
 Beloved, it our heart do not condemn US, we have confidence 
 with God. And whatever we ask, we receive; from him, because 
 v e keep his commandments, and work the things which are pleas* 
 ing in Ids sight. For this is his commandment, that we should 
 believe on the name of his Son Jesus Christ, and should love one 
 another, as he gave commandment to us. Now he who keeps his 
 commandments abides in him, and he in him: and by this we know 
 that he abides in us, even by the Spirit which lie has given to us. 
 
 IV. Beloved, do not believe e\ery spirit, but try the spirits, 
 whether they be from God; because many false prophets are gone 
 forth into the world. By this you know the Spirit of God: every 
 spirit thai confesses Jesus Christ has come in the flesh, is from 
 God. And every spirit that does not cor.fr ss Jesus, is not from L 
 God; and this is that spirit of antichrist, which you have heard [ 
 comes, and now is in the worid already. You arc of God, ' 
 Jit fie children, and have overcome iherrt; because greater is he 
 v ho is with you, than he who is with the world. They are of the 
 world, therefore they speak from the worid, and the world 
 hearkens to diem. We are oi God; he who knous God, hearkens, ' 
 
 tifB.*V-6riefcbach. App, J*o. XCiX. 
 
i ch. v i. joii\. 
 
 [ to us. lie who is not of God, hearkens not to us. By this wo 
 
 ; know the spirit of truth, and the Spirit of error. Relieved, let 
 
 ! us love one another: for love is from God. And every one who 
 loves lias been begotten of God, and knows God. He who does not 
 love, does not know God; for God is 1 »ve. By this the love of God 
 to us was manifested, that God sent forth his Son, the only begot- 
 
 I ten, into the world that we might live through him. in this is 
 love, not that we loved God, but that he loved us, and sent forth 
 
 J his Son to be a propitiation for our sins. Beloved, if God so loved 
 us, we also ought to love one another. No one has seen God at 
 any time. If we love another, God abides in us, and his love to 
 
 j us is made perfect. By this we know that we abide in him, and 
 he in us, because he has given us the gift of his Spirit. Now we 
 
 ! have seen and bear testimony, that the Father has sent forth his Son 
 to be the Saviour of the world. Whoever will confess that Jesus 
 3s the Son of God, God abides in him, and he in God. And we 
 have known and believed the love which God has to us. God is 
 love; wherefore he who abides in love, abides in God, and God in 
 him. By this the love is perfected in us, so that we can have 
 boldness in the day of judgment, because a^ he is, so we are in 
 this world. Fear is not in love; but perfect love casts out fear: 
 because fear has torment. Wherefore, he who fears, is not per- 
 fected in love. We love him, because he first loved us. If any 
 one say, 'Certainly 1 love God,' and yet hate his brother, he is a liar. 
 For he who loves not his brother whom he has seen, how can he 
 love God whom he has not seen? Moreover, this commandment 
 we have from him, That he who loves God, love his brother also. 
 V. Every one who believes that Jesus is the Christ, has been 
 begotten of God: and every one who loves the begetter, loves 
 also the begotten of him. By this we know that we love the 
 children of God, when we love God, and keep his commandments. 
 For this is the love of God, that we keep his commandments: and 
 his commandments are not burdensome, because all that is begotten 
 of God overcomes the world. And this is the victory which over- 
 comes the world, even our faith. Who is it that overcomes the 
 world, but he who believes that Jesus is the Son of God? This 
 is he who came by water and blood, even Jesus the Christ; not by 
 the water only, but by the water and the blood. And it is the 
 Spirit who testified; because the Spirit is truth. — Farther, there 
 are tliree who bear testimony in heaven: the Father, the JVord, and 
 the Holy Spirit,- and these three are one.* Andiheve are three who 
 bear testimony on earth: the Spirit, and the water, and the blood; 
 and these three agree in one. If we receive the testimony of men, 
 the testimony of God is greater. Now, this is the testimony of 
 God which he has testified concerning his Son. — (He who believes 
 on the Son of God, has the testimony in himself. He who be- 
 lieves not God, has made him a liar, because he has not believed 
 the testimony which God has testified concerning his Son.) Now 
 
 *The authenticity of this verse is doubted by many excellent and 
 
 Earned ment 
 
S64 I. John. oh. \ 
 
 testimony, tbttf Qod nil pvtn to U9 eternal life: and 
 his life is through his Son. — lie who fcckn<)\vledges the Son, liar, 
 his hfe. He who acknowledges not the Son of God, lias not this 
 
 • 
 These 'h.ngs 1 have written to you, that you may know that you 
 'i ivc eternal life; that you may continue to believe on the name ot 
 .he Son of God. And this is the boldness which we have with 
 >im, that if we ask any thing - according to his will, he hearkens 
 o us. And if we know that he hearkens to us concerning- what- 
 ever we ask, we know that we shall obtain the petitions which we 
 ■ iave asked from him. If any one sec his brother sinning a sin not 
 f o death, let him ask God, and lie will grant to him life for those 
 who sin not to death. There is a sin to death. I do not say con. 
 cerning it, that you should ask. All unrighteousness is sin. Hut 
 there is a ^in not to death. We know that whoever has been be- 
 gotten of God does not sin, because he who is begotten of God 
 guards himself, and the wicked one doe3 not lay hold on him. 
 
 "We know that \vc are beg-otten of God. But the whole world 
 
 r ies under the wicked one. Moreover, we know that the Son oi 
 
 God has come, and has given us understanding, that we might 
 
 r ie true God, and so we are under the true God, under hit 
 
 'on Jlsus Christ. This i3 \\\z true God, and the ctcrr.?' 
 
 idol 
 
THE 
 
 SECOND EPISTLE 
 
 OF THE 
 WRITTEN FROM EPHESUS, A, JD. 85. 
 
 I. THE elder to the Electa Cyria* and her children, whom 1 
 love sincerely, and not I only, but also all who know the truth. — 
 We love you through the truth which abides among us, and shall 
 be with us for evei. Favor, mercy, and peace, be with you from 
 God the Father, and from the Lord Jesus Christ the Son of the 
 Father, with truth and love. 
 
 I rejoiced greatly when I found some of your children walking 
 in truth, as we received commandment from the Father. And 
 now I beseech you, Cyria, not as writing to you a new command- 
 ment, but that which we had from the beginning, that we love one 
 another. And this is the love, that we walk according to his com- 
 mandments. This is the commandment, even as you have heard 
 from the beginning, that j ou may walk in it. For many deceivers 
 are entered into the world, who do not confess Jesus Christ did 
 come in the flesh. This is the deceiver and the antichrist. Look 
 to yourselves that we may not lose the things which we have 
 wrought, but may receive a full reward Whoever goes beyond, 
 and does not abide in the doctrine of Christ, acknowledges not 
 God. He who abides in the doctrine of Christ, the same ackno\v» 
 ledges both the Father and the Son. If any one come to you, and 
 do not bring this dodrine, do not receive him into your house, nor 
 wish him happiness. For he who wishes him happiness, partakes 
 in his deeds, which are evil. Having many things to write to you> 
 1 did not incline to communicate them by paper and ink; because 
 3 hope to come to you, and speak face to face, that our joy may be 
 made complete. The children of your sister Electaf salute you, 
 Amen. 
 
 * Appendix, No. C. 
 
 \The word Electa is here omitted in many copies, 
 
 31* 
 
THIRD EPISTCE 
 
 or Tin 
 
 witn in i ROM i fii ' 85 
 
 i. i lit. . i '!=> the beloved, whom I love in the truth 
 
 Beloved, 1 pray that with respect lo all things yon may prosper 
 .md be in health, even as your soul prospers, lor I rejoiced 
 gHMtly when the brethren came and bare witness to your truth, 
 oven as you walk in truth. 
 
 I have no greater joys than those which I have when I hear my 
 children are walking \n truth. IJeloved, you do faithfully what you 
 perform for the brethren, and for the strangers. These have borne 
 cstimony to your love in the presence of the congregation: whom 
 if you help forward on their journey in a manner worthy of God, 
 you will do well Because for Am name's sake they went forth, 
 .eceiving nothing from the (.entiles. We, therefore, ought to 
 entertain such, that we may be joint laborers in the truth. 1 would 
 have written to the congregation-, but Diotrephes, who. affects a 
 pre-eminence among them,* does not receive us. For this cause, 
 when I come, 1 will bring his deeds to remembrance which he 
 practises; prating against us with malicious words, and not content 
 therewith, he does not himself receive the brethren, and forbids 
 them who would, and casts them out of the congregation. Beloved, 
 do not imitate what is evil, but what is good. He who does good 
 is of God: but he who does evil has not seen God. Testimony is 
 borne to Demetrius by all men, and by the truth itself. And we 
 \lso bear testimony, and you know that our testimony is true. I 
 »iave many things to write: but I do not incline to write them to 
 you with pen and ink. For I hope straightway to see you, and so 
 we shall speak face to face. Peace be to you. The friends here 
 salute you. Salute the friends- byname. 
 
 CI. 
 
THE 
 
 EPISTLE 
 
 itfRDgoBdi mwm 
 
 tM« 
 
 PLACE WHERE WRITTEN UNKNOWN, A. D. 66. 
 
 I, JUDE, a servant of Jesus Christ, and brother of James, to 
 ihem who are sanctified by God the Father, and to the preserved 
 by Jesus Christ, to the called. May mercy, and peace, and love 
 be multiplied to you. 
 
 Beloved, making all haste to write to you concerning" thecommofi 
 salvation, 1 thought it necessary to write to you, exhorting you 
 strenuously to contend for the faith formerly delivered to the 
 saints. For certain men have come in privily, who long ago have 
 been before written to this very punishment; ungodly men, per- 
 verting the favor of our God to lasciviousness, and denying the 
 only Lord, even our Lord Jesus Christ. I will therefore put you 
 in remembrance, though you formerly knew this, that the Lord 
 having saved the people out of the land of Egypt, afterward de- 
 stroyed them who did not believe. Also the messengers who 
 kept not their own office, but left their proper habitation, he has 
 reserved in everlasting chains, under darkness, to the judgment 
 of the great day. As Sodom and Gomorrah, and the cities around 
 them, which in a manner like to these had habitually committed 
 whoredom, and gone after other flesh, are set forth an example, 
 having undergone the punishment of an eternal fire. In like 
 manner, indeed, these also shall be punished. Being cast into a 
 deep sleep, they defile the flesh, and despise government, and 
 revile dignities. But Michael the prime messenger, when con- 
 tending with the devil he disputed about the body of Moses, did 
 not attempt to bring against him a reviling accusation, but said, 
 ' l The Lord rebuke you." Yet these men revile those things which 
 indeed they do not know, but what things they know naturally 
 as animals void of reason, by these they destroy themselves. Wo 
 is to them; for they have gone in the way of Cain, and have run 
 far in the error of Balaam's hire, and have perished in the rebel- 
 lion of Korah. These men are spots in your love feasts; when 
 they feast with you, feeding themselves without fear. They are 
 •Jouds without water, carried about of winds: withered autumnal 
 trees without fruit, twice dead, rooted out; raging waves of the 
 sea, foaming out their own shame; wandering stars, for whom the 
 blackness of darkness for ever is reserved. Now Enoch, the 
 seventh from Adam, prophesied even concerning these men* 
 saying, "Behold the Lord comes -with his holy myriads of messengers^ 
 ''to pass sentence on all, and to convict all the ungodly among the??* 
 
Jl Dl ill. I 
 
 <c of all their deed of unjrod/ineti which they have imfnoutly commit* 
 
 "/(•</, 11.1,1 o/' u> I tin- hard thing* which ungodly sinners have tpoken 
 ^against him." These are murmurers, and complainefe, who 
 
 Wilk according to their own lusts; and their mouth speaks great 
 
 swelling words. They admit lor the take of gain. But, 
 
 beloved, remember the words which were spoken by the apostles 
 of our Lord .Ilmis Chris 1 ; that they said to you, that in the last 
 time there would be bci ffera, walking according to their own 
 ungodly lusts. These be they who Mparate themselves from 
 others, animal men, not having the Spirit. l.nt, beloved, building 
 one another on your most holy faith, and praying with ■ holy 
 spirit, keep one another in the love of God, expecting the m< icy 
 of our Lord .Icsns Christ, with eternal life. And making a differ- 
 ence, have compassion indeed on some; but others save by fear, 
 snatching them out of the fire, hating- even the garment spotted 
 by Ihe flesh. Now to him who is able to guard you from stumbling, 
 and to present you faultless before the presence of his glory with 
 exceeding joy, to the wtte God alone our Saviour, be glory and 
 majesty, dominion and power, both now and throughout all ages. I 
 
A 
 
 FROM 
 
 JESUS CHRIST, 
 
 TO TH% 
 
 APOSTLE JOHN. 
 
 WRITTEN IN PATMOS, OR EPHESUS, A. B. 96, 
 
 i. A REVELATIGN of Jesus Christ which God gave to bin?, 
 Co show to his servants the things which must shortly be; and 
 sending by his messenger, he signified them to his servant John 
 who testified the word of God, and the testimony of Jesus Christ, 
 whatever he saw. Happy is he that reads, and they that hear the 
 >vords of this prophecy, and keep the things that are written ia 
 it; for the time is at hand. 
 
 John to the seven congregations which are in Asia; favor and 
 peace be with you, from Mm who is, and who was, and'who is to 
 come; and from the seven spirits which are before his throne; and 
 from Jesus Christ, the faithful witness, the first born of the dead, 
 and the ruler of the kings of the earth: to him who has loved us 3 
 and washed us from our sins in his own blood, and has made us 
 kings and priests to his God and Father; to him be glory and do 
 minion for ever and ever. Amen. 
 
 7. Behold, he is coming in the clouds; and every eye shall see 
 him, even they who pierced him: and all the tribes of the earth 
 shall mourn because of him. Yes: so let it be. 'I am the Alpha 
 and the Omega, the beginning and the end' says the Lord,* who 
 is, and who was, and who is to come, the Almighty. 
 
 I John, who am also your brother, and partaker in tribulation, 
 and in the kingdom and patience of Jesus Christ, was in < he island- 
 called Patmos, for the sake of the word of God, and for the testi- 
 mony of Jesus Christ. I was in the Spirit on the Lord's day, and 
 heard a great voice behind me, as of a trumpet, which said, '/ am 
 'the Alpha and the Omega, the First and the Last: and what you see 
 'write in a book, and send it to the seven congregations in Asia; 
 'to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira. 
 'and to Sardis, and to Philadelphia, and to Laodicea.' And 1 
 turned to see the voice which spoke to me; and being turned, f 
 saw seven golden lamps; and in the midst of the seven lamps one- 
 like a Son of Man, clothed in a long robe, and girded about the 
 breasts with a golden girdle. His head, even his hairs were white 
 like wool, as white as snow; and his eves were as a flame, of fire 
 
 'The Lord God"~- Griesbach. 
 
37Q REVELATTO dl. 11 
 
 and his fret like when g urnace; and hii 
 
 voire as the Voice of imn\ | hand 
 
 seven atara, and out of hii mouth there wi i two-edged 
 
 and his countenance sun, wbeo he .-bines in his, 
 
 power. 
 
 And when I saw him, ! ft!! doVn at hii reel aa deadj and be laid 
 
 his right hand upon me, and ar not; I am the First 
 
 •and »he Last; 1 a.n he who Uvea and waa deadj and behold I am 
 I for ever and even keys of the 
 
 'unseen world, ml o( death. Write t h you aee, 
 
 'and thoSe which are, and the thii ihallh reafter be. As 
 
 'to the hidden m which you aee in my 
 
 ♦right han I, and of the seven la nps of gold: the seven s'ar-> arc 
 - of Hie seven congregations; and the seven lamps* 
 'v. hich you see, are seven congregations. 1 
 
 11. By the messenger of the congregation in Ephesns. write, 
 'These things, aaya he, who holds the sevf n star iij his right band, 
 'who walks in the midst of the seven golden lamps; I know your 
 'works, and your !abor, and your patience, and that you cannot 
 'bear those who are evil: and you have tried those- who say they 
 'are apostles and are not, and have found them to h>e liars: and \<»u 
 'have sustained, and have patience; and you hate labored For 
 'my name's sake, and have not tainted." Nevertheless I have 
 •against you, that you have lost \our first love. Remember 
 'therefore from what vou are fallen, and reform, and do the first 
 'works, otherwise I will come to you quick'y, and take away your 
 damp out of its place, unless you reform Nevertheless you have 
 'tins, that you hate the works of the Nicokutans," which I also 
 'hate. Let him that has an ear, hear what -he Spirit says to the 
 'congregations: To him who conquers, I will give to eat of the 
 'tree of life, which isin the midst of the paradise of Cod.' 
 
 And by the messenger of the congregation in Smyrna, write, 
 'These thingssays the First and the Last, wdio was dead and is alive; 
 '1 know your works, and tribulation, and poverty, (but you are 
 'nch;|) and I know the slander of those who say they are Jews, and 
 'are not, but are the assembly of Satan. Fear none of the things 
 'which you shall suffer; behold the devil will cast some of you into 
 'prison, that you may be tried; and you shall have tribulation ten 
 Mays: be you faithful to death, and I will give you a crown of life. 
 •He that has an ea , let him hear what the Spirit says 1 o the congre- 
 gations : The conqueror shall not be injured by the second death.* 
 
 12. And by the messenger of' he congregation which is in Perga- 
 mos, write, 'These things says he, who has the sharp two-edged 
 •sword: 1 know \ our works, and where you dwell; even where the 
 'throne of Satan is: and you hold fast my name, and have not d< ni- 
 'ed my faith, even in those days in which Antipas was my faithful 
 'witness, who was s'ain among you, where Satan dwells. NVver- 
 'theless, I have a few things against you, that you have there them 
 
 " ~i sect who taught that lewdness and idolatrous sacraJiceQ were 
 things indifferent and therefore lawful, \ Rich in Fui'lu 
 
Xh. III. REVELATION*. 371 
 
 •who hold the doctrine of Balaam, who taught Balak to oast astumb-. 
 •ling block before the children of lsratl, to eat things sacrificed to 
 ♦idols, and to commit fornication. You in like manner have those 
 •that hold the doctrine of the Nicolaitans, which I hate. Reform, or 
 •otherwise I will come to you quickly, and I will fight against them 
 •with the sword that comes out of my mouth. He that has an ear, 
 •let him hear what the Spirit says to the congregations: To the 
 •conqueror L will give to eat of the hidden manna; and I will give 
 •him a white stone,* and in the stone a new name written, which 
 'no man knows except he who receives it.' 
 
 And by the messenger of the congregation in Thyatira, write, 
 •These things says the Son of God, who has his eyes as a flame of 
 •fire, and his feet like fine brass : 1 know your works, and love, and 
 'service, and faith, and ) our patience, and that your last works are 
 •more than the first. Nevertheless I have afeiv things against you; 
 'that you permit that woman Jezube!,f who says that she is a pro- 
 •phttess, to teach and In seduce my servants to commit fornication^ 
 %nd to eat things sacrificed to idols. And I have given her time 
 •to reform from her fornication, and she reformed not. Behold I 
 'will cast her into a bed, and those who commit adultery with her 
 •into great tribulation, unless they reform from the ir works : and I 
 •will slay her children with death; and all the congregations shall 
 •know, that I am he who searches the reins and the heart : and I 
 •will give to every one of you according to your works. But I say 
 ♦to you,+ even to the rest in Thyatira, as many as do not hold this 
 'doctrine, and who have not known the depths of Satan, as they 
 •speak; 1 will lay upon you no other burden. Nevertheless what 
 •you have || hold fast till I come. And as for him that conquers, 
 •and keeps my works to the end, I will give him power over the 
 •nations: and he shall rule them with a rod of iron, they shall be 
 •dashed in pieces like a potter's vessel: as 1 have also received of 
 'my Father. And I will give him the morning star. He that has 
 •an ear, let him hear what the Spirit says to the congregations.' 
 
 III. And by the messenger of the congregation in Sardis, write, 
 'These things says he that has the seven spirits of God, and the 
 ♦.seven stars: I know your works, that you have a name that you 
 'live, but are dead. Be watchful, and strengthen the things which 
 •remain, which are ready to die: for I have not found your works 
 •filled up, § in the sight of God. Remember, therefore, how yoa 
 •have received and heard, and hold fast and reform : therefore, un- 
 less you are watchful, 1 will come upon you as a thief, and you 
 'shall not know what hour I will come upon you. You have a few 
 'names even in Sardis, who have not polluted their garments: and 
 •they shall walk with me in white, for they are worthy. As for the 
 •conqueror, he shall be clothed in white raiment; and I will not 
 'blot out his name from the book oflife; but I will confess his name 
 
 * Among the Greeks, a white stone ivas a token of absolution,- a 
 ■rlack 'j f condemnation, j- Probably some heresy; perhaps that of the 
 lucolaitans. $ Such of you as are faithful, \ Receive (U § G£ ? 
 fggtplete and perfect'. 
 
~rz ltion. en. iv 
 
 'before my Vat her, and before his heavenly messengers. He that 
 has an ear, let him hear what the Spirit says to the congregations.' 
 
 And by the messenger of the congregation in Philadelphia, write, 
 'These things says the Holy One, the True One; who has the key, 
 •the Son of David; he who opens, and no man shots; and shuts, 
 •and no man opens: I know your works: behold, I have set before 
 'you an open door, and no man can shut it; because you have a 
 'little Strength, and have kept my word, and have not denied my 
 'name. Behold, 1 will kwc" those who are of the assembly of 
 •Satan; they say they are Jews, and are not, but lie. Heboid, I will 
 'nuke them to come and worship before your feet; and they shall 
 •know that 1 have loved you. Because you have kept the word of 
 f my patience, I also will keep you from the hour of temptation, 
 •which shall come upon all the world, to try the inhabitants of the 
 •earth. Behold, I come quickly; keep that which you have, that 
 •no man take your crown. As tor the conqueror, I will make him 
 r a pillar in the temple of my God, and he shall go out no more: 
 'and I will inscr.be upon him the name of my God, and the name 
 'of the city of my God, the New Jerusalem, which is to come 
 'down from heaven from my God; and my new name. He that 
 'has an ear, let him hear what the Spirit says to the congregations.' 
 
 14. And by the messenger of the congregation in Laodicea, 
 write, 'Tnese things says the amen, the faithful and true witness, 
 .ihe begirmingot th< creation of God: I know your works, that you 
 •are neither cold nor hot: 1 wish you were either cold or hot. There- 
 'fore, because you are lukewarm, and neither cold nor hot, I will 
 'cast you out of my mouth. Because you say, 1 am wealthy, and 
 •have enriched myself, and have need of nothing; and know not 
 'that you are wretched, and pitiable, and poor, and blind, and 
 'naked. 1 counsel you to buy of me gold tried in the fire, that 
 'you may be rich; and while raiment, that you may be clothed, 
 'and that the shame of your nakedness may not appear; and anoint 
 •your eyes with eye-salve, that you may see. Whomsoever I love, 
 <I reprove and correct: therefore be zealous and reform. Heboid, 
 •I stand at the door, and knock: if any one hear my voice, and 
 'open the door, I will enter into his house, and will sup with him, 
 •and he with me. As for the conqueror, I will give him to sit down 
 'with me upon my throne; as I also have conquered, and have sat 
 •down with my Father upon his throne. He that has an ea., let 
 liim hear what the Spirit says to the congregations.' 
 
 IV. After these things, I saw, and behold a door opened in 
 heaven: and the first voire which I heard was as of a trumpet 
 speaking to me, and it said, 'Come up hither, and I will show you 
 what shail be afterwards.' And immediately I was in the- Spirit: 
 and behold a throne was set in heaven: and one sitting upon it. 
 And he who sat on it was in appearance like a jasper and sardine 
 stonejf and a rainbow, in appearance like an emerald, was round 
 2bout the throne. And round about the throne there were twenty- 
 four thrones; and on the thrones / sa~u- twenty-four elders sitting. 
 
 *Jnt» yow porter. $Sc. In kntre 
 
ch . A . K E V E L A T ION'. 67 3 
 
 clothed with white raiment; and they had upon their heads golden 
 crowns. And out of the throne there came lightnings, and thun- 
 ders, and voices. And seven lamps of fire were burning continually 
 before the throne, which are the seven Spirits of God. And 
 before the throne there was a sea of glass, like chrystal. And hi 
 the middle of the throne, and the circle about the throne, there 
 were four living creatures,* full of eyes before and behind. And 
 the first creature was like a lion; and the second creature was like a 
 calf; and the third creature had a face like a man; and the fourth 
 ere ture was like a flying eagle. And the four living creatures had 
 each of them six wings round about : and within they were full of 
 eyes: and they rest not day nor night, saying, 'Holy , holy, holy, 
 Lord God Almighty, who wast, and art, and art to come.' And 
 while the living creatures are giving glory, and honor, and thanks, 
 to him that sits upon the throne, who lives forever and ever; the 
 four and twenty elders fall down before him that sits upon the 
 throne, and worship him that lives forever and ever; and they cast 
 down their crowns before the throne, saying, 'Worthy art thou, 
 'O Lord, to receive glory, and honor, and power; for thou hast 
 'created all things, and for thy will they arej- and were created.' 
 
 V. And 1 saw in the right hand of him who sat on the throne, a 
 scroll^ written within and without, sealed with seven seals. And 
 1 saw a mighty messenger proclaiming with a great voice, 'Who is 
 worthy to open the scroll, and to loose its seals?' And no one in 
 heaven, or upon earth, or under the earth, was able to open the 
 scroll, or to look into it. And I wept abundantly, because no one 
 was found worthy to open and read the scroll; nor to look into it. 
 And one of the elders said to me, 'Weep not; behold, the Lion 
 'who is of the tribe of Judah, the root of David, has prevailed to 
 'open the scroll, and to loose its seven seals.' And I beheld, and 
 lo! in the middle space between the throne and the four living 
 creatures, and in the midst of the elders, there stood a Lamb, as it 
 had been slain, having seven horns, and seven eyes; these are the 
 seven spirits of God, sent forth into all the earth. And he came, 
 and took the scroll out of the right hand of him who sat upon the 
 throne. And when he received the scroll, the four living crea- 
 tures, and the twenty-four elders, fell down before the Lamb, hav- 
 ing every one harps, and golden vialsil full of perfumes, which are 
 the prayers of the saints. And they sang a new song, saying, 'Wor- 
 'thy art thou to take the scroll, and to open the seals thereof; for 
 'thou wast slain, and hast redeemed us to God by thy blood, out of 
 'every tribe, and language, and people, and nation; and hast made 
 'us to our God, kings and priests: and we shall reign on earth." 
 And I beheld and heard the voice of many messenges round about 
 the throne, and of the living creatures, and of the elders: and the 
 number of them was myriads § of myriads, and thousands of thou- 
 
 * Or, four animate beings. — Wynne. j- Or, by thy will they 
 
 exist. — Wynne. + The books at this time were scrolls or parch- 
 
 ments, written and rolled up. |] Alluding to the censers used in 
 
 iJie temple. § i. e. ten thousands-. 
 
 32 
 
Vr\ REVELAT1U C'//. \1. 
 
 laying with a loud voice, 'Worthy is the T.arnh tha 
 htered, to receive poi and might, 
 
 •and honor, an 1 glory, and b I ev< ;. creature winch 
 
 is in Iteaven, an . on the earth, and under the earth, and such as 
 are in the s<. :>, i ven all thii in them, 1 heard - 
 
 «To I »ina who si t a upon the throne, and toth 
 
 i >nOr, and glorj , and strength, for evei ' And the 
 
 four 1 • i rs fell 
 
 d )\ n, :« ii.i worshipped him. 
 
 VI. a ! Lamb opeti 
 
 hca d 
 
 .' 
 
 i had a bov pen to 
 
 .■ /aid he \\( nt forth conquering, an i to co:. 
 n he open* d th md 1 
 
 h >rse c^:: 
 upon it, I 
 i the - . ch other; and 
 
 en • . given to him 
 
 And when lie opened tl heard the third living 
 
 creature, saying, 'Come and sec.' An nd behold a black 
 
 and be that sat upon it had a pair of W . hand. 
 
 And J heard a voice in the midst of the four living creaturr 
 
 ■ , 'A ch« nix* of v. heal for a penny, and three chenices of barley 
 
 . penny; yet set that you injure not the oil, nor the wine.' 
 
 And whenheopehi d the fourth sea., I heard the voice of the 
 
 fourth living creature, saying, '- ■ and see.' And 1 saw, and 
 
 tsc; and: that sat on it, his name was 
 
 Death, y an,! ii;!(.s followed him: and there was given to him 
 
 i- to slay the fourth part of the earth with the sword, and 
 
 I rmine, and with dea(h, and with the wild beasts of the field. 
 
 9. And When he opened the fifth se be altar the 
 
 souls of those who were slaughtered on account of the word 
 
 d, and the testimony which And the}- cried with 
 
 a loud voice, and said, 'How long-. O Lord, holy and true, ere thou 
 
 judge and avenge cur blood upon those who dwell on the 
 
 And there were given to each of them w Lite robes; and 
 
 I to them, that they should rest yet a little While, till 
 
 the number of their fellow -servants and brethren, who should be 
 
 they had been, should be fulfilled. 
 
 Andltawwfafen he opened the sixth seal, and behold there was 
 
 ••hquake; and the sun became black as sack-eloth of hair; and 
 
 the moon became as blood; and the stars feli from heaven on the 
 
 as a fig-tree drops its untimel) figs, being shaken by amigh- 
 
 nd the heavenB passed away like a scroll, when it is 
 
 up; and every mountain and island were moved out of their 
 
 - : and the kings of the earth, and the grandees, and the rich 
 
 . 1 cht nix was what was allowed a slave for his daily food. 
 Mi'ence. — Thompson. ^*i. e. the invisible world. 
 
c/l. Vll REVELATION. 
 
 men, and the chief officers, ami the powerful men, and every slave, 
 and every free man, hid themselves in the caves, and rocks of the 
 mountains: and they said to the mountains, and the rocks, 'Fall on 
 'us, and hide us from the face of him who sits on the throne, and from 
 •the wrath of the Lamb! for the great day of his wrath is come, and 
 'who can be able to stand?' 
 
 VII. And after these things I saw four messengers standing at 
 (he four corners of the earth, holding the four winds of the earth; 
 that the wind might not blow upon the earth, nor upon the sea; 
 nor any tree. And I saw another messenger ascending tvo^n the ri- 
 sing of the sun,* having the seal of the living God.: and he < 
 with a great voice to the four messengers, to whom power way 
 given to Injure the earth, and the sea; saying, 'Injure not the earth, 
 •nor the sea, nor the trees, until we have sealed the servants of our 
 'God in their foreheads.' And I heard the number of those that 
 were sealed; one hundred and forty-four thousand, who were 
 ed out of every tribe of the children of Israel. Of the tribe of Ju- 
 dah were sealed twelve thousand. Of the tribe of Reuben ..eve 
 sealed twelve thousand. Of the tribe of Gad were sealed twelve. 
 thousand. Of the tribe of Asher were sealed twelve thousand. Or 
 the tribe of Naphtali were sealed twelve thousand. Of the tribe or' 
 Manasseh were seuied twelve thousand. Of the tribe of Simeoi 
 were sealed twelve thousand. Of the tribe of Levi were sealed 
 twelve thousand. Oi' the tribe of Issachar were sealed twelve thou - 
 .sand. Of the tribe of Zebulon were sealed twelve thousand. Of 
 the tribe of Joseph} were scaled twelve thousand. Of the tribe 
 of Benjamin were sealed twelve thousand. 
 
 9. After this I saw, and beheld a great multitude, which no one 
 could number, out of every nation, and tribe, and people, and lan- 
 guage, standing' before the throne, and before the Lamb, clothed 
 in white robes, and palms in their hands; and crying with a loud 
 voice, sayi;*.?, "Salvation to our God who sits upon the throne, and 
 'to the Lamb!" And all the messengers stood round about the 
 throne, and about the elders, and the lour living creatures; and 
 they fell down en their faces before the throne, and worshipped 
 God, saying, 'Amen: the blessing, and the glory, and the wisdom, 
 'and the thanksgiving, and the honor, and the power, and the 
 'strength, be to cur God for ever and ever-, amen.' And one of 
 the eiders answered, saying to me, 'As for those who are clothed 
 •with white raiment, who are they, and whence do they come?' 
 And I said to him, 'Sir, you know.' And he said to me, 'These are 
 •they who have come out of much tribulation, and have washed 
 •their robes, and made them white in the blood of tiie Lamb: there- 
 'fore they are before the throne of God, and perform divine ser- 
 'vice to him day and night in his temple; and he who sits upon the 
 throne, pitches his tabernacle over them. They shall hunger no 
 'more, neither shall they thirst any more; nor shall the sun fall upon 
 ♦them, nor any heat: for the Lamb, who is in the midst of the throne, 
 
 * Or, from the east. 
 
 ]■ i. e. of the tribe of Ephraim, the other son of Joseph, 
 
376 RKVKLATH eft. 
 
 *hall them lo foufctains<of living watei 
 
 •»! I < ■ k! ah ill w\\ iv from th< ir eyes.' 
 
 VIII. And wh< u lu , ,l < i| mil ihe seventh seal, there was 
 
 il half an hour. And [ saw the seven 
 God: and seven trumpets were 
 
 given 1° lh( •!)»(.• and stood before 
 
 the altar, having a golden censer, and there was given to him much 
 incense, that tic might present it with the prayers of all the 
 
 upon the golden altar which v. And the 
 
 Bmokeof the perfumes went up with the prayers ol the saints, 
 from the bat God. And the n.es-cnge* 
 
 took the censer, and filled it with the (ire of the altar, and threw it 
 upon the earth; and there were voices, and thunders, and light 
 uings, and an curtlniuake. 
 
 6. And the seven messengers, who had the seven trumpets, pre 
 pared themselves, that they might sound. 
 
 And the first and there was hail and fire 
 
 mingled with blood, and it was cast down upon the earth; mm\ & 
 third part of the ti irnt up, and all the herbage was burnt 
 
 up. 
 
 And the second messenger soi id il was as if a great 
 
 mountain burning with fire was cast into .la third part of 
 
 the sea became blood; an 1 a third part of the creatures whit! 
 life in the sen. died, and a third part of the ships were d 
 
 And the third messenger sounJed; and there tell from heai 
 great star, blazing like a torch; and it ill! upon a third part of the 
 rivers, and upon the fountains of v. . the name of the 
 
 tar was calle '. \\ ormwoo I, and a third part of the waters became 
 wormwood; and many men died waters because they v. ere 
 
 become bitter. 
 
 And the I inded and the third part of the 
 
 sua was smitten, and the third pi r t of the moon, and the third part 
 of the stars, so that tlia third part of them was darkened, an;! the 
 day did not appeeir wi h respect to a third part, and the night also 
 And I beheld, and heard one of the messengers flying in the 
 of heaven, saying with a loud voice, *\Vo, wo, wo, to those that 
 'dwell upon the earth, for the remaining sounds of the trumpet of 
 'the three messengers, which are yet to sunn. 11' 
 
 IX. And the fifth messenger sounded; and I saw a Star fallen 
 from heaven to the earth, and there was given to him the key of 
 the bottomless pit. Aid he opene 1 the bottomless pit, and smoke 
 ascended from fie pit, us the smoke of a great furnace: and the 
 sun and the air were darkened by the smok; of the pit. And out 
 of the smoke there came locusts upon the earth; and power was 
 given to them, as the scorpions of the earth have power. And it 
 was sdd to them, tint they should not injure the grass of the earth, 
 noran}' green thing, nor any tree; but inly the men who had not 
 the seal of God in their foreheads. And it was given to them 
 
 • Sc. the Lamb. 
 
 f i. e. impregnated icti/i -a-onnr.'ood. 
 
di. X. REVELATION. 377 
 
 that they should not kill them, but that they should be tormented 
 five months: and their torment was like that of a scorpion when it 
 stings a man. And in these days men shall seek death, and shall 
 not find it; and they shall desire to die, and death shall flee from 
 them. And the likeness of the locusts was like horses prepared 
 f,;r war; and on their heads were, as it were, crowns of gold; and their 
 faces like the faces of men: and they had tresses like the tressess 
 of women; and their teeth were like the teeth of lions. And 'hey 
 had breastpla es like breastplates of iron; and the noise of their 
 wings was Idee the noise of chariots, and many horses rushing to 
 war. And they had tails like scorpions, and their stings were in 
 their tails; and their power was to hurt men five months. And 
 they had a king over them, the messenger of the bottomless pit, 
 whose name is in the Hebrew language, Abaddon; and in the 
 Greek he has the name of Apollyon. One wo is gone, and be- 
 hold yet other two woes besides it, conning. 
 
 13. And the sixth messenger sounded; and I heard a voice from 
 the four horns of the golden altar which was before God, saying to 
 the sixth messenger who had the trumpet, 'Loose the four messen- 
 ger?, which are bound, by the great river Euphrates.' And the 
 four messengers were loosed, who were prepared for an hour, and 
 a day, and a month, ana a year, that they might kill a third part 
 of men. And the number of the horsemen was two myriads 
 of myriads: and I heard the number of them. And I saw the hor- 
 ses, and those who sat upon them thus in their appearance; hav- 
 ing breastplates of fire, and hyacinth, and brimstone: and the 
 heads of the horses were like the heads of lions, and out of their 
 mouths went fire, and smoke, and brimstone. With these three 
 things, by the smoke, and by the brimstone, that went out of their 
 mouths, they slew a third part of men. And their powers are in 
 their mouths and in their tails; and their tails are like serpents, 
 having heads, and with them they injure. Yet the remainder of 
 men, who died not by these plagues, did not reform from the 
 works of their hands, that they might not worship demons and 
 Idols cf geld, and silver, and brass, and stone, and wood; which can 
 neither see, nor hear, nor walk. And they reformed not from their 
 murders, and their magical incantations; ncr their fornication, nor 
 their thefts. 
 
 X. And I saw another mighty messenger descending from heav- 
 en, clothed with a cloud; and a rainbow was about his head, and 
 his face was as the sun, and his feet like pillars of fire. And 
 he had in bis hand a little book open, and he put his right foot up- 
 on the sea, and the left upon the earth. And he cried With a loud 
 voice, as when a lion roars: and when he had cried, the seven thun- 
 ders uttered their voices. And when the seven thunders had spo- 
 ken, I was about to have written: and I heard a voice from heaven 
 saying, 'Seal up what the seven thunders have spoken, and write 
 'diem not. 5 And the messenger, which I saw standing on the sea, and 
 on the earth, lifted up his hand towards heaven, and sware by him 
 that lives for ever and ever; who created the heaven, and those 
 things which are in it; and the sea, and the things which are in if' 
 
379 uiw r.i..\Ti<>\. oh. x\ 
 
 and the earth, and th'* thing! which arc in it; that there should 
 
 be no longer delay . But in the days of the voice of the seventh 
 messenger, who waa about quickly to sound, the secret of God, as 
 he had revealed ita glad tiding! to hit servants the prophets, should 
 be fulfilled. 
 
 8, And the voice which I heard from heaven, spoke to me again, 
 •in 1 s.ii 1, '*; ) lake the little hook, winch is open, out of the hand 
 •of the messenger, which stands upon the sea and upon the ear h.' 
 And I went to the meseeuger, and said to him, 'Give me tlie little 
 book.' And he laid to me, 'Take it, and eat it up ; and it shall em- 
 'bitter your belly, but in your m tuth it shall be as aw/eet as bone) .' 
 An 1 1 to >k the little hook out of the hand of the messenger, and 
 eat it up, and in my mouth it was as as sweet as honey, but when 
 1 had eaten it my belly was bitter. \ml he said to nic, 'You must 
 lagain prophesy to many |)coplc, and nations, and tongues; and 
 1 kingi.' 
 
 XI. And there was given to me a reed like a measuring rod: a?ul 
 them ■'', laying, 'Arise and measure the temple of God 
 
 •and the altar, and those who worship at it: and the outer court 
 'of the temple throw out, and meaaore it not; for it shall be giv- 
 •cn to the Gentile :, and they shall trample upon the holy city 
 •forty-two months. And I will give to my two witnesses com- 
 •mission, and they shall prophesy a thousand two hundred and six- 
 ty days, clothed in sackcloth. These are the two olive trees, and 
 'tbe lamps, whfl stand before the tiod of the earth. And if any 
 'one will injure them, fire shall come out of their mouth, and de- 
 •vour their enemies: and if an y one will injure them, so must he 
 'be put to death. These have power to shut heaven, so that no 
 ■rain shall be Bbowered down in the days of their prophecy; they 
 ♦have power over the waters, to turn them into blood, and to smite 
 •the earth, as often as they Will, with <jvt-vy plague. And when 
 •they shall have finished their testimony, the savage beast which as- 
 cends out of the abyss, shall make war against them, and shall con- 
 •quer them, and kill them. And 'heir corpses shall lie in the street 
 •of the great city, which is spiritually called Sodom and Egypt; 
 •where also our Lord was crucified. And persons of various peo- 
 'ple, and tribes, and tongues, and nations, shall look on their dead 
 'bodies three days and a half, and shall not permit their corpses to. 
 •be laid in the graves. And they who dwell upon the earth, shall 
 'rejoice over them and be glad, an J shall send gifs to each other; 
 -because these two prophets tormented those who dwelt upon the 
 •earth. And after three days and a half the breath of life from 
 'God entered into ihem, and they stood upon their feet: and great 
 'fear fell upon those who looked upon them. And they heard a 
 •great voice saying to them from heaven, Come up hither. And 
 'they ascended up to heaven in a cloud, and their enemies looked 
 1 onthem. And in that hour there was a great earthquake; and a 
 'part of the city fell, and seven thousand titles of men were destroy, 
 -'ed by the earthquake; and the rest were terrified, and i-ave glory 
 ♦to the God of heaven. The second wo is past, and behold the 
 'Ihird wo comes quickly.' 
 
ch. XII. REVELATION. 379 
 
 And the seventh messenger sounded; and there were great 
 voices in heaven, saying, 'The kingdoms of the world are become 
 ♦kingdoms of our Lord and of his Christ; and he shall reign for 
 'ever and ever.' And the t venty-four elders thut sat before God on 
 their thrones, fell upon their faces and worshipped God, saying, 
 'We give thanks to thee O Lord God Almighty, who art, and 
 •who wast, because thou hast taken thy great power, and has com- 
 'menced thy reign. And the nations were wroth; and thy wrath 
 (feajsne, and the time of the dead when they should be judged, and 
 'b reward should be given to thy servants the prophets, and to the 
 'saints, and to them that fear thy name small and great; and when 
 ♦thou shouldst destroy those that destroy the earth.* And the 
 temple of God was opened in heaven, and the ark of his covenant 
 •appeared in his temple: and there were lightnings and voices and 
 thunders, and an earthquake, and great hail. 
 
 XII. And there appeared a great sign in heaven, a woman 
 clothed with the sun, and the moon under her feet, and upon her 
 head a crown of twelve stars; and she being pregnant, cried out in 
 travail, and in pangs to be delivered. And there appeared another 
 sign in heaven: and, behold! a great fiery dragon, having seven 
 heads and ten horns, and upon his heads seven crowns. And his 
 tail drew down a third part of the stars of heaven, and cast them to 
 the earth: and the dragon stood before the woman who was about 
 to bring forth, that when she was delivered, he might devour her 
 child. And she brought forth a masculine son, who was to rule all 
 nations with a rod of ii on: and her child was caught up to God, even 
 to his throne. And the woman fled into the wilderness, where she 
 had a place prepared by God, that she might there be nourished 
 one thousand two hundred and sixty days. 
 
 7. And there was war in heaven; Michael and his messengers 
 made war against the Dragon; and the Dragon made war and his 
 messengers: nevertheless they did not prevail, neither was place 
 found for them any more in heaven. And thus the great dragon 
 was cast out; even the old Serpent, called the Devi! and Satan, who 
 deceives the world, was cast out to the earth; and his messengers 
 were cast out with him. And I heard a great voice saying in 
 heaven, 'Now is come the salvation, and the power, and the king- 
 <dom of our God, and the authority of his Christ: because the ac- 
 'cuser of our brethren is cast out, who accused them before our 
 'Godday and night. And they have overcome him by the blood of 
 'the Lamb, and by the word of their testimony; and they loved not 
 'their lives to the death. Therefore rejoice you heavens, and you 
 'who inhabit them. But wo to those that inhabit the earth 
 'and the sea; for the Devil is come down to you, having great 
 'wrath, because he knows that be has but a short time.' And when 
 the Dragon saw that he was cast out on the earth, he persecuted 
 the woman who had brought forth the masculine child. And there 
 were given to the woman two wings of a great eagle, that she 
 might fly into the wilderness to her place: where she is nourished 
 for a time, and times, and half a time, from the face of the Serpent 
 And the Serpent threw out of his mouth water, like a river, afte v r 
 
\. ch. XITl 
 
 , ;,. her to be 
 
 •li opened 
 hi in'» ith, i out of 
 
 >utb. Ami the E 
 
 wl q 
 keep the co mm in In 
 Christ. 
 
 XIII At! I I the sand of the 
 
 beast ascending out of Is, and ten 
 
 and upon Ins horns were ten d I on t.i-, I 
 
 names of defamation. And the beast which I saw w>s like a leo- 
 pard, and ita feet were Irke those of a bear, and its mouth hke the 
 mouth of a lion; and the Dragon gave him his power, and his throne, 
 and great authority. And I aaw one of his herds wounded, as it 
 to death; and yet its mortal wound' '. Artd the 
 
 whole earth wondered and followed after the wild beast. And Ihev 
 worshipped the Dragon, who gave authority to the wild beast, 
 saying', 'Who is like to the beast? who can w::r against him?' And 
 there was given to it a mouth speaking - gre:<t things Bnd del 
 tion: and there w:»s given to it power to make war forty-two 
 months. And he opened his month to utter defamation against 
 God, to defame h's name and Ins tabernacle, and those t'.at dweJl 
 in heaven. And' it was given to him to make war with the saints, 
 and to overcome them: and there was given to him power over 
 every tribe, and tongue and nation. 
 
 And all the inhabitants of the earth shall worship him, whose 
 names are not written in the book of life of the I.amb, who was 
 fdain from the beginning of the world. If any one has an ear, let 
 him hear. If any one lead them into captivity, he shall be led in- 
 to captivity: if any one shy with the sword, he shall himself he 
 slain with the sword. Here is the perseverance and the faith of 
 the saints. 
 
 11. And I saw another beast ascending out of the eanh, 
 had two horns hke a lam!): but it spike like a dragon. And it ex- 
 ercises all the power of tKe first beast, in its presence; and h 
 makes the earth, and those that dwell in it to worship the first 
 beast, whose deadly wound was healed. And he does great mira- 
 cles, so as to make fire come down from heaven to earth before 
 men, and he deceives the inhabitants of the earth by the signs, 
 which it L given him to do before the beast; commanding the in- 
 habitants of the earth to make an image of the beast, that ha 
 wound of the sword and lived. And it was given to him to 
 breath to the image of the beast, that the image of the best i 
 speak, and cause as many as will not worship the imag-e of the 
 beast to be put to death. And he causes all both small and great, 
 rich and poor, freemen and slaves, to receive the mark on their 
 right hand, or their foreheads; and that no one should be able to 
 buy or sell, but one who has the mark, the name of the beast, or 
 the number of his name. Here is wisdom: let him who has tin* 
 derstanding, compute the number of the beast; for it is the num- 
 ber of a man, and his number is six hundred and sixty-sir, 
 
ell. XIV REVELATION. 381 
 
 XIV. And I looked and behold the Lamb was standing upon 
 Mount Sion, and with him one hundred and forty-four thousand, 
 who had the name of his Father written on their foreheads. And 
 1 heard a voice out of heaven, as the sound of many waters, and 
 like the sound of great thunder: and I heard the voice of harpcs 
 playing upon their harps. And they sang a new song before the 
 throne, and before the four living creatures, and the elders: and 
 none could learn the song, unless the one hundred and forty-four 
 thousand who are redeemed from the earth. These are they, who 
 have not been polluted with women; for they are virgins.* These 
 are they who follow the Lamb whithersoever he goes. These 
 were redeemed from among men as the first fruits to God, and to 
 the Lamb. And no deceit was found in their mouth, for they are 
 blameless. 
 
 And 1 saw another messenger flying through the midst of 
 heaven, having everlasting good news to proclaim to the in- 
 habitants of the earth, even to every nation, and tribe, and tongue, 
 and people saying, with a loud voice, 'Fear God and give glory to 
 •him, for the hour of his judgments is come: and worship him, 
 'who made heaven, and earth, and sea, and the fountains of water.' 
 And another messenger followed, saying, 'It is fallen! it is fallen! 
 'even Babylon the great city; because it made all the nations drink 
 'of the wine of its raging fornication.' And a third messenger fol- 
 lowed them, saying with a loud voice, 'If any one worship the 
 'beast and his image, and receive the mark on his forehead, or on 
 'his hand, he also shall drink of the wine of the indignation of God. 
 'which is tempered without mixture in the cup of his wrath; and he 
 'shall be tormented with fire and brimstone in the presence of the 
 'holy messengers, and in the presence of the Lamb. And the 
 'smoke of their torment ascends for ever and ever: and they have 
 'no rest day nor night, who worship the beast and his image, and 
 'whoever receive the mark of his name. Here is the perseverance 
 c ofthe saints: here are those who keep the commandments of God 
 'and the faith of Jesus/ 
 
 13. And I heard a voice from heaven, saying to me, 'Write; 
 'henceforth blessed are the dead that die in the Lord; yes. says the 
 'Spirit, that they may rest from their labors; and their works fol- 
 'low them!' 
 
 And I saw, and behold a white cloud, and on the cloud one 
 sitting like a Son of Man, having on his head a golden crown, 
 and in his hand a sharp sickle. And another messenger came out 
 of the temple of God, crying with aloud voice to him that sat upon 
 the cloud, 'Put forth your sickle and reap, for the season of reap- 
 ing is come, because the harvest of the earth is ripe.' And he 
 that sut upon the cloud, put forth his sickle on the earth; and the 
 earth was reaped. 
 
 And another messenger came out of the temple that was in 
 heaven; and he had a sharp sickle. And another messenger came 
 from the altar, having power over the fire; and he called cut with, 
 
 *i,e% unpolluted ipith spiritual fornication; Sc. idolatry* 
 
98S MSVBtiATIOH 
 
 i loud cry to him who had the sharp si< b your 
 
 ■sharp sickle, and lop off th< dI the vine upon the 
 
 'for its grapes are ripe.' An r thrust out his 
 
 upon the earth and lopped ofl ' threw 
 
 them inttf the great wine-press ol lie And the 
 
 wine-press which stood out o 
 
 out of the wine-pi e bridles of the hor- 
 
 tbe distance of one thousand I furlong?. 
 
 \\ And I saw another gl 
 ?even messengers who had the seven last p! litem 
 
 the wrath of God was to b^. completed. And 1 saw, as it were, a 
 tea of glass mingled with fir b who ovei • beast 
 
 and his image, and his mark, and t'-.e number of his na 
 ing by the sea of glass, having the harps <A 
 
 ng of Muses, a servant of (. 
 
 saying. "Great and wonderful are 
 
 'righteous and true are thy ways, O K. should 
 
 'not fear thee, Lord, and glorify thy name; for thou alor.e ait 
 
 'perfect? Surely all nations shall come and 
 
 •because thy righteous judgments are made 
 
 5. And after this I saw, and behold the temple of the tabernacle 
 of the testimony was opened in heaven: and the I 
 who had the seven plagues, came out of the temple, cloth' .1 
 pure and shining linen garment?, and were s':rd^d round the 
 breasts with golden girdles. And oie of the four ere..', i, ; gave 
 to the seven messengers seven golden vialsf full of the wraih of 
 God who lives forever and ever. And the temple was full of 
 smoke from the glory of God, and from his power. And no one 
 could enter into the temple, till the seven plagues of the seven 
 messengers were finished. 
 
 XVF. And I heard a great voice out of the temple, Baying to the 
 seven messengers, 'Go, and pour out the vials of the v- 
 upon the earth.' And the first went forth, and poured out his vial 
 "upon the earth; and there was a malignant and ciievous ulcer upon 
 the men who had the mark of the beast, and upon them who wor- 
 shipped his im::ge. 
 
 And the second messenger poured out bis via! upon the sea; and 
 it became blood, like that of a dead man: and every living soul that 
 was in the sea died. 
 
 Anil the third messenger poured out his vial upon the river-, 
 and on the fountains of water, and they became blood. Aid I 
 neard the messenger of the waters saying, 'Righteous art thou, 
 'Lord, who art, and who wast; thou art perfect, because thou hast 
 'judged these: for they have poured forth the blood of saints, and 
 'prophets, and thou hast given them blood to drink, for they are 
 •worthy.' And I heard another from the altar, saying, 'Yes, O 
 Lord God A 1 mgh'y. true and righteous are thy judgments.' 
 
 And the fourth messenger poured forth his vial on the sun; and 
 power was given to it to scorch men with fire. And men 
 
 * The grapes from the vine. \0r censers. 
 
Ch. XVII REVELATION. 383 
 
 scorched with great heat, and they reviled the name of God, who 
 had pow^r over these plagues, and/reformed not, to give glory to 
 him. 
 
 And the fifth poured forth his vial upon the throne of the beast; 
 and his kingdom was darkened, and they gnawed tiieir tongues for 
 unguis!), and reviled the God of heaven, for their pains and their 
 Ulcers: and reformed not from their works. 
 
 12. And the sixth poured forth his vial upon the great river Eu- 
 phrates; and its water was dried up, that a way might be prepared 
 for the kings from the rising of the sun. And 1 saw, and out of the 
 mouth of the Dragon, ana out of the mouth of the beast, and out of 
 ike mouth of the false prophet, there came forth three unclean spirits 
 Fike frogs: for these are the spirits of demons working miracles, which 
 go forth to the kings of the whole world, to bring them together to 
 he battle of that great da;, of God the Almighty. Behold, I come as 
 a thief. Blessed is he that watches, and keeps his garments, that he 
 ma) not walk naked, so that men should see his shame. And he 
 gathered them together into a place, which is called in the Hebrew 
 language, Armageddon.* 
 
 And the seventh poured forth his vial into the air; and there came 
 forth a great voice from the temple of heaven, frcrrrthe throne, say- 
 ing, 'It is done.' And there were voices, and thunders, and light- 
 nings; and there was a great earthquake, such as there had not been 
 from the time that men were upon the earth; such and so great an 
 earthquake. And the great city was divided into tliree parts, and the 
 cities of the Gentiles fell down. And Bab) Ion the great came into 
 remembrance before God, to give her the cup of the wine of his 
 fiercest wrath. And every island fled away, and the mountains were 
 found no more. And a great hail, y as of the weight of a talent, de- 
 scended from heaven upon men: and men reviled God because of the 
 plague of the hail; for the plague of it was very great. 
 
 XVII. And one of the seven messengers who had the seven vials, 
 came and spake with me, saying to me, 'Come and I will show you 
 'the judgment of the great harlot, that sits upon many waters: with 
 'whom the kings of the earth have committed fornication, and all the 
 inhabitants of the earth have been drunk with the wine of her whore- 
 'dom.' And he brought me in the Spirit into the wilderness: and I 
 saw a woman sitting upon a scarlet beast, full of slanderous names, 
 having seven heads and ten horns. And the w Oman Was clothed with 
 purple, and scarlet, and adorned with gold, and precious stones, and 
 pearls; having a golden cup in her hand full of the abominations and 
 pollution of her whoredom. And she had upon her forehead her name 
 written, MYSTERY, BABYLON THE GREAT, THE MOTHER 
 OF HARLOTS AND ABOMINATIONS OF THE EARTH. And 
 I saw the woman drunk with the blood of the saints, and with the 
 blood of the martyrs of Jesus. And I. wondered when I saw her 3 
 with great amazement. 
 
 51 Or, the Mountain of Megiddo, a place remarkable for slaughter', 
 \Each ziane of which ivas as the tueight of a talent. 
 
384 ftBVELATIOy. ch. XV in 
 
 And the i laid tome, 'V\h\ do you wonder? I will tell 
 
 ^ou the secret <t the woman, and of the beast which carries her, 
 'which has the seven heads and the ten horns. Th< beast which ><•! 
 'saw, was, andisnoty tnd , .' of the bottomi 
 
 <and go to destruction: audi 1 the earth (whose names 
 
 'are nol written m the book of life from the foundation of the world) 
 shall wonder, ist, who was, and is not, though it is.j 
 
 •Here is the understanding that has wisdom. The seven heads are 
 'seven mountains, on which the And there are seven 
 
 'kings: five are fallen, and one is, and the other is i :; and 
 
 •w hen he com* a, .,-t that 
 
 ad is not, he is the < ighth, and \- 3 \<> de- 
 
 .'ii. And (he ten horns, which you saw, arc ten kings, which 
 ived their kingdom, but they shall receive authority 
 'from the beasl as kings for one hour. These have one mind, and 
 •shall deliver 'heir own power and authority to the beast. These 
 ■ hall make war with the I ami); and the Lamb shall overcome them: 
 'for he is Lord of lords, and Kingt>i kings; and those that are with 
 'him are calh d, and chost n, and faithful* ' 
 
 And he said to me, 'The waters which you saw, on which the 
 'harlot sat, arc people, and multitudes, and nations, and tongues. 
 • V:, 1 the ten horns which you saw OB the beast, these shall hate the 
 'harlot, and make her desolate and naked, and they shall eat her flesh, 
 •and shall burn her with lire. For God has given it into their heart 1 ) 
 'to execute his sentence, even to perform one purpose; and to give 
 th' ir kingdoms to the beast, till the words of God be fulfilled. And 
 f lhc woman which you saw, is the great city, that rules over the kings 
 \>f the earth.' 
 
 XV III. And after this I saw a messenger descending from heaven, 
 who had great power; and the earth was enlightened with his glory. 
 A 'id he cried with might, and a loud voice, Baying, 'It is fallen! it is 
 'fallen! even Babylon the great: and it is become the habitation of 
 'demons, and the hold of every unclean spirit, and a cage of every 
 'unclean and hateful bird: for she has caused all the nations to drink 
 •of the wine of her raging whoredom; and the kings of the earth 
 'have committed whoredom with her, and the merchants of the earth 
 'have been enriched by the abundance of her luxuries.' 
 
 And I heard another voice from heaven, saying, 'Come out from 
 'her, O my people, that you may not be partakers with her in her 
 'sins, and that you may not partake of her plagues; for her sins have 
 'followed up to heaven, and her unrighteous actions are come up in 
 'remembrance before God. Give her, as she also has given to you, 
 'and recompense to her double according to her works: in the cup 
 'which she has mingled, mingle her a double quantity. In proportion 
 'io the degree in which she has made ostentation of her glory, and 
 'lived in luxury, inflict upon her torment ami grief; because she has 
 'said in her heart, 1 sit as a queen, and am not a widow, and shall not 
 •see sorrow. Therefore in one day shall her plagues come — death, 
 
 fi. e. who shall quickly be overthrown, though he appears for a 
 while. 
 
Ck. XIX REVELATION. 
 
 'and mourning, and famine; and she shall be burnt with fire; for 
 ♦strong is the Lord God who judges her. And die kings of the 
 •earth who have committed fornication, and lived in luxury with 
 •her, shall mourn oven her, and lament for her, when they shall see 
 'the smoke of her burning, standing afar off for fear of her torment, 
 •saying, Wo! *o! thou great city, Babylon, the strong city! for 
 <in> one hour thy judgment is come. And the merchants of the earth 
 •shall wail and lament over hei'i because no one aivj ',11 buy 
 
 •their wares: the ladings of ^oldand silver, and every precious stone, 
 'and pearls, and fine line 11, and purple, and silk, and scarli t, arifl 
 'ever) odoriferous wood, and every vessel of ivory, and every vessel 
 •of most precious wood, and of bras-, and of iron, and of marble, 
 •and cmnamon, and perfume, and myrrh, and incense, and wine, 
 'and oil, and fine flour, and wheat, and kine", and sheep, and horses, 
 •and chariots, and slaves, and souls of men. And the fruits which 
 'thy soul desired,- are gone from thee, and all delicious and splendid 
 'things are departed from thee, and thou shalt never find them any 
 'more. The merchants of these commodities, who were enriched by 
 •her, shall stand alar off for fear of her torment, weeping and mourn- 
 ing, and saying, 'Alas! alas! the great city, that was clothed with fine 
 •linen, and purple, and scarlet, and adorned with gold, and precious 
 •stones, and pearls; for in one hour all these richer are made desolate!* 
 'And every pilot, and every one of the ships' company, and the 
 •mariners, and all that bestow their labor upon the sea, stood afar off, 
 •and cried, when they saw the smoke of her burning, saying, What 
 •city is like tathc great city! And they cast dust upon their heads, 
 'and cried, weeping, and mourning, saying, Alas! alas! the great 
 •city, by whose magnificent cxpences all that had ships in the sea 
 "'were enriched; for she is made desolate in one hour! liejoice over 
 'her, O thou heaven, and you holy apostles, and prophets; for on 
 •your account God has pronounced sentence upon her. 3 
 
 21. And a strong messenger took a stone, like a great mill-stone, 
 and hurled it into the sea, saying, 'Thus shall Babylon, the great 
 'citv be violently hurled away, and never be found any more. And 
 f the sound of harps, and musicians, and those who sound the flute, 
 'and the trumpet, shall no more be heard in thee; and every artificer 
 •of every trade, shall no more be found in thee; nor shall the noise 
 •of the mill-stone* be heard in thee any more; and the light of a 
 'lamp shall no more be seen in thee; and the voice of the bridegroom 
 •anil the bride shall be heard in thee no more: because thy merchants 
 •were grandees of the earth, because all the.nations were deceived by 
 ffhy sorceries; and in her was found the blood of the prop! lets, and 
 •of the saints, even of all those wdio were slain upon the earth.' 
 
 XIX. And after these things 1 heard the voice as of a great multi- 
 tude m heaven, saying, 'Hallelujah! salvation, and glory, and power 
 'to the Lord our God; for his judgments are true and righteous; for 
 'he has judged the great harlot, who corrupted the earth with her 
 •fornication, and he has avenged the blood of his servants Shed by lie: 
 'hand.' And a second time they said, 'Hallelujah!' And the smoke 
 
 To prepare bread for the inhabitants, 
 
 33 
 
REVELATION. ch. XX 
 
 of her i 1 1 !•■ A nd the twenty-four 
 
 i rcreaturea fell dow n and w< ; 
 
 upon I Hall lujah!' And a voire came 
 
 out from th< our God, all yon 'lis servants, 
 
 audyou that fear him, both small and great 1 And] heard a sound 
 
 .■< ;it multitude, and as 4 many 
 
 , andlikctl lighty thunderings, saying, 'Hallelujah! 
 
 'for the Lord God, the omnipotent, reigm! We rejoice, and exult, 
 'and give glorj to biro, because the mi I 
 
 '.mil niswife has pit pared herself.' And it was given to berthatal t 
 should be clothed in fine linen, pure and resplendent; and th 
 linen is the 11 of the saints. And he said to me, '\> 
 
 Happy are they who are invited to the marriage supp< r of the Lamb.' 
 \11cl he said to me, 'These are the true wo:, Is of Cod.' 
 
 his feet to pay homage to him; and he said to me, 
 
 du do H not: i am a reuow-scrvant with you, and with your 
 'brethren, who keep the testimony of Jesus. Pay your homage to 
 ■God; for i he spirit of thi \ is the testimony of Jesus. 1 
 
 11. And I saW heaven opened, and behold, a white horse; and he 
 
 i\ upon it was called Faithful and True; and he judges and 
 v ar in righteou a are as a iame of ni 
 
 many diadems were upon his head, bavin? a name written which no 
 man knows but hi .•■ ■'.['. and he was clothed in a garment dipt in 
 blood, and his name is called Thi Wonu or God. And the armies 
 which, are in heaven followed him, riding on white horses, clothed in 
 fine linen, white and clean. An 1 there W€ nt out of his mouth a sharp 
 sword, that with it he might sn ite me heathen: and he shall govern 
 them with a rod of iron; and he treads the wine press of the indigna- 
 tion and wrath of Almighty Cod. And he h::s upon his garment and 
 ;, a name written— KING OF KINGS, AND LORD OF 
 !.()!.'! v s. And! i le messenger standing in the sun; and he 
 
 cried with a loud voire, saying to all the birds of pre}', which were 
 flying in the midst of heaven, 'Come, and assemble 3 1 m selves to the 
 'upper of the great Cod: thai you may < at the flesh of kings, and the 
 'flesh of commanders, and the flesh of the mighty, and the flesh of 
 ►horses, and those who -sat thereon, and of all freemen and . 
 'both small and great.' And 1 saw the beast and the kings of t] g 
 earth, and their armies gathered together, to make war with him whd 
 sits npon die White horse, and wfth his army. And the beast was 
 taken captive, and with him the false prophet, who had wrought 
 './l-s before him, by which he had deceived tho^e who received the 
 mark of the beast, and those who worshipped his image. Both of 
 them we're cast alive into the lake of fire, which burned with brim- 
 stone. And the rest were slain with the sword that came cut of the | 
 mouth of him who sat on the horse: and all the birds were satiated 
 With their I 
 
 XX. And 1 saw a messenger descending; from heaven, who had 
 the key of the bottomless gulf, and a great chain in his hand. And 
 he laid hold on the Dragon, that old Serpent, who is the Devil and 
 gtatan, and bound him for a thousand years; and he cast him into the 
 abyss, and shut him down, and set a seal upon him, that he might h ? j- 
 
Cfl. XXI REVfiiiATlotf. .187 
 
 deceive the nations any more, till a thousand years were accom- 
 plished; and then he must be loosed again for a little time. And 
 I saw thrones, and they sat upon them, and judgment was given 
 to them; and the souls of them who had been beheaded for the 
 testimony of Jesus, and for the word of God, and who had not 
 worshipped the beast, nor his image, and had not received his 
 mark in iheir foreheads, and upon their hands; and they lived, and 
 reigned with Christ a thousand years: but the rest of the dead 
 revived net till the thousand years were accomplished; this wag 
 the first resurrection. Happy and holy is he who has a part in the 
 first resurrection: on such the second death shall have no power; 
 but they shall he the priests of God, and of Christ; and they shall 
 reign with him a thousand years. 
 
 And when the thousand years shall be accomplished, Satan shall 
 be loosed from his confinement: and he shall go forth to deceive 
 the nations who are in the four corners of the earth, Gog and 
 Magog, to gather them together in war; whose number is like the 
 sand of the sea. And the)' went up over the breadth of the earth, 
 and surrounded the camp of the saints, and the beloved city: and 
 fire came down from God out of heaven, and devoured them. 
 And the Devil, who had deceived them, was cast into the lake of 
 fire and brimstone, where the beast and the false prophet were; 
 and they shall be tormented day and night for ages of ages, 
 
 11. And I saw a great white throne, and him who sat thereon, 
 from whose face earth and heaven fled away, and there was found 
 no place for them. And I saw the dead, small and great, standing 
 before God; and the books were opened: and another book was 
 opened, which is the book of life: and the dead were judged out 
 of the things written in the books, according to their works. 
 And the sea gave up the dead that were in it; and Death and Hades 
 gave up the dead that were in them: and they were judged every*- 
 one according to his works. And Death and Hades were cast 
 into the lake of fire: this is the second death. And if any was not 
 found written in the book of life, he was cast into the lake of fire. 
 
 XXL And I saw a new heaven, and a new earth; for the former 
 heaven and the former earth were passed away; and the sea 
 was no more. And I John saw the holy city, the New Jerusalem 
 descending from God, out of heaven, prepared like a bride adorn- 
 ed for her husband. And I heard a great voice out of heaven, 
 saying, 'Behold the tabernacle of God is with men; and he shall 
 'pitch his tent among them, and they shall be his people, and God 
 'himself shall he among them as their God.* And Cr&d shall wipe 
 'away their tears from their eyes; and death shall be no more, nor 
 •grief nor crying; nor shall there be any more pain: for the former 
 things are passed away.' And be that sat upon the throne, said, 
 'Behold, I make all things new.' And he said unto me, 'Write, 
 'for these are true and faithful words.' And he said to me, 'It 
 «is done. I am the Alpha, and the Omega, the beginning and the 
 •end: I will give to him that is athirst, of the fountain of the water 
 *of life freely The conqueror shall inherit all things; and I will 
 'be to him a God, and he shall be to rae my son. But as for the 
 
eft. XX 
 
 'cowai murderer*, 
 
 ' "i I | then 
 
 ill be in I with fire arid brin. 
 
 ' v. hich is thi 
 
 ho had the [ 
 scv( n ( 
 
 b.' And he 
 
 it me in tl ,.n, and he 
 
 showed me that great c ing clown out of 
 
 heaven from God, I . of God; (and its luatre waa like 
 
 to that of a pi ven as a jasper stone, clear as crj 
 
 ring a great and high walh having also twelve gates, and 
 ever the (fates tv. ngers, and names written upon I 
 
 whien , a of the twelve tribes of the sens of ! 
 
 ontheeast three gates; on the north three gites: on t lie south . 
 th'-ee gnU s; and on the west three gat< s. And the wall of the city 
 hsdtwetve fo • namr-s of the twelve apos- 
 
 tles of the I/imb. And he that spake with me, had a golden reed ! 
 that he m'urht measure ihe city, and i a gates and wall. And the 
 city was square, and its leng [ual to its breadth: and he 
 
 m< asured the city with the reed, twelve thousand furlongs: and its 
 length, and its breadth, and its h' ight, were equal. And he mi 
 ed its wall, one hundred and forty-four cubits according- to 
 measure of a man, that is. of a messenger. And the building of iti. 
 wall was like jasper, and the ciM was pure gold, like refined glass 
 And the foundation of the walls of the city were adorned with t- 
 precious stone. The first foundation was j sper; the second, 
 phire;the third, chalcedony; the fourth, emerald; the fifth; sardo- 
 nyx; the sixth, sardius; the seventh, crysolife; the eighth, beryl; 'he 
 ninth, topaz; the tenth, i bus; the eleventh, hyacinth: and 
 
 the twelfth, amethyst. And he twelve gales were 'twelve pearl-. 
 each of the gates was of one pearl. And he street of the city was 
 pure gold, transparent . And 1 saw no temple in it. for the 
 
 Lord Gnd Almi.c hty and the Lamb are the temple of it. And the 
 city had no need of the sun, neither of the moon to shine therein; 
 for the glory of the Lord enlightened it, and the Lamb was the 
 light thereof. And the nations of the saved shall walk in its lightj 
 and the kings of the earth do aring their glory, and their honor into 
 it. And the irates of it shall not be shut by day: for there shall be 
 no night there. And the}' shall bring the glory and the honor of 
 the nations into it And nothing unclean shafl enter into it, nor 
 a«y thing which practises abomination and falsehood; but only 
 those who are written in 'he Lamb's book of life. 
 
 XXII. And he showed me the river of the water of life, clear as 
 crystal, issuing out of the throne of G id, and of the Lamb. In the 
 middle of the broad street, and on the one side and the other 
 of the river, was the tree of life, producing welve kinds of 
 fruits, every month producing one kind of fruit: and the leaves of 
 
 Chi 
 
 • Such as dare not face (he difficulties and dangers atlt 
 
eh. XXII REVELATION. 389 
 
 the tree are for the healing- of the nations. And every curse shall 
 cease. And the throne of God and the Lamb shall be in it; and his 
 servants shall serve him. And they shall see his face; and his name 
 shall be borne upon their foreheads. And there shall be no night 
 there; and they have no need of a lamp, nor of the light of the SUIT;' 
 because the Lord God shall enlighten them: and they shall reign for 
 ever and ever. 
 
 - 6. And he said to me, 'These words are faithful and true. And 
 'the Lord God of the holy prophets has sent his holy messenger to 
 'show his servants what must quickly be done. Behold 1 come 
 'quickly: blessed is he who keeps the words of the prophecy of 
 'this book.' And I John saw and heard these things: and when 1 
 heard, and saw them, 1 fell down to worship before the feet of the 
 nessenger who showed these things to me. And he said to me, 
 'See you do it not:ybr 1 am a fellow-servant with you, and of your 
 'brethren the prophets, and those who keep the words of this bookf 
 'worship God.' 
 
 And he saidto me, 'Seal not up the words of the prophecy of thia 
 ♦book; for the time is near. Let him that is unjust, be unjust stilt 
 'and let him that is polluted, be polluted still; and let him that is 
 'ris liteous, be righteous still; and let him that is holy, be holy stilL 
 'Behold I come quickly; and my reward is with me: I will recom ■ 
 'pense to every man according as his works shall be. I am the 
 'Alpha, and the Omega, the Beginning, and the End; the First and 
 'the Last.' 
 
 'Happy are they who keep his commandments, that they may 
 'have the privilege to eat of the tree of life; and they shah enter by 
 'the gates into the city. Without are the dogs, and the sorcerers," 
 'and the fornicators, and the murderers, and the idolaters, and every 
 'one who loves and invents a lie.' 
 
 I Jesus have sent my messenger to testify these things to you, 
 in the congregations. 1 am the Root and the Offspring of David^ 
 the bright and the morning Star. And the Spin? and the bride say, 
 •Gome:' and let him that hears, say, 'Come:' and let him that is 
 thirsty, come; and whoever will, let him receive of the waters of 
 life freely. 
 
 And I testify to everyone that hears the words of the prophecy 
 of this book. If any man add unto these things, God shall add unto 
 him the plagues which are written in this book: and if any one 
 take away from the words of the book of this prophecy, God 
 will take away his part out of the book of life, and out of the holy 
 city, and the things which are writ' en in this book. He who testi- 
 fies these things, says, 'Surely I come quickly:' "Amen." Even 
 ho come, Lord Jesus. 
 
 May the favor of the Lord Jesus Christ be with you all. Amen, 
 
 THE END. 
 
 £3* 
 
APPENDIX. 
 
 THE following 1 notes arc not designed to vindicate every varia. 
 tion in this translation from t hut of King .lames. Tins, J)rs. Camp- 
 bell, Macknight, and Doddridge havi- done at great length in their 
 critical notes and dissertations. Some ex'racts from their notes, 
 and various translations of some sentences, supposed to be difficult, 
 will be found in the following pages. These we supposed to be 
 of essential importance to some readers. We would gladly have 
 published many more from the same authorities, had not the size of 
 this volume, and the expenses necessarily resulting, forbade our 
 doing so. If at any time we have descanted upon the meaning of 
 any passage, it was with the design of elucidating the correctness 
 of the translations given. In notes purely critical, it is often ne- 
 
 ;essary to take into view the scope, design, and meaning of a pas- 
 sage, to affix a proper translation to some words of various significa- 
 tions. Every variation from the common version of much conse- 
 quence in this translation, we thiiik, can be defended at great 
 length. Whether every, the slightest variation, from the King's 
 translation be an amendment, will be determined according to the 
 
 nformation, judgment, and taste of the reader. Taking every 
 thing into view, we have no hesitation in saying, that, in the pres- 
 ent improved state of the English language, the ideas communicat. 
 od by the Apostles and Evangelists of Jesus Christ, are incompara- 
 bly better expressed in this, than in any volume ever presented in 
 our mother tongue. 
 
 NO. I. 
 
 "The testimony *f Matthew Levi, the Apostle." Common version, 
 •'•The Gospel according to Matthew." On the authority of Dr. Camp- 
 bell, and others of great respectability, we have rejected the popu- 
 lar title, which ignorance and superstition have converged into a 
 meaning altogether repugnant to the genius and design of Mat- 
 thew's narrative. Campbell, in his "Notes Critical and Explana- 
 tory, "page 1, says, "The title neither of this, nor of the other his- 
 *ovies of our Lord is to be ascribed to ;he penmen." 
 
 The fact of its having been written by Matthew, is one thing; but 
 l.he title given to the narrative is'another. Many witnesses may con- 
 cur in avouching a fact, whose opinions of the name or title of the 
 fact, and of the import of it, may differ. Their opinions we may 
 receive or reject, when we dare not reject their testimony. Hut 
 ;iot merely the congruity of tilings, but the apostolic writings 
 themselves, authorize us in calling this narrative. The Testimony of 
 Matthew Levi. Luke xxiv, 48. the Saviour addresses the apos- 
 tles thus, "You are myhuitnesses:" just equivalent to — You shall give 
 testimony of me. Acts i, 8, he tells them, You shall give testimony, 
 or you shall be witnesses for me from Jerusalem to the ends of the 
 earth. In Acts v. 32; ::. 39, the apostles assume this title — * K We 
 
APPENDIX. 591 
 
 give testimony of him, or we are his witnesses." What they told, 
 viva voce, and what they wrote concerning Jesus, was equally their 
 testimony. Whether verbal or written, the testimony is the same. 
 We have the highest authority, then, for the title we have affixed 
 to these writings of Matthew, Mark, Luke, and John; and there is 
 neither propriety in, nor authority for, the common titles which 
 they bear. All these historians testify thousands of items, which, 
 though subservient to their main design, are different from, and not 
 the gospel of Jesus Christ, properly so called. 
 
 The Greek terms /uttiflvpw, juetglvpiet, are indiscriminately translated 
 testimony, record, and -witness, by King James' translators. They 
 supposed any of these English words equivalent to the original. 
 In our times, the term testimony is most approved, and most in use; 
 and the Testimony of John is more according to our standards, 
 than the Record or Witness of John. There is indeed, every 
 kind of propriety in the title we have adopted out of the text it~ 
 self. The student of these writings need not be informed that 
 Levi and Matthew are like Simon and Peter, names of one and the 
 same apostle. 
 
 NO. IT. 
 
 The preface to each of the five historical books is, in the conv 
 mon verston, inserted in the history. Matthew's preface is made 
 the first verse of the first chapter. 
 
 Some suppose the preface to belong to the first chapter only; 
 others more rationally suppose it to belong to the whole narrative. 
 Those who appropriate it to the first chapter, translate the phrase 
 /S*6W y-wtfftas, "the lineage," as Dr. Campbell has done. Those 
 who extend it to the whole of Matthew's writings, translate it, 
 "The History. i} Dr. Campbell says, this phrase is found where it 
 connot signify "either genealogy, or list of decendants, as Genesis, 
 i. 2. /S/tAo? ysvsrseeg cvpxvcu km yne. The account of the origin and 
 gradual production of the universe." 
 
 The Syriae, according to Whitby, renders it thus: "The Narra- 
 tive or rehearsal of the Generation or Birth of Jesus." Whitby, 
 on this passage, observes, that "the word is used elsewhere with 
 a latitude to comprise also the history of our Lord's life, death, and 
 resurrection," although he confines it to the 1st chapter. Dod- 
 dridge and Thomson translate it the "Genealogy of Jesus," The 
 former, however, observes, that ymfts corresponds with the He- 
 brew Teledeth) which sometimes signifies the history of a person's 
 life." Simon, the Jesuit, translates the Vulgate into French, as 
 Doddridge and Thomson have the Greek into English. Beza has 
 it "liber generatioiiis," and James' Translators follow him — "The 
 Book of the Generation." Vitringa contends that it should be 
 translated history m this place, and Dr. Adam Clark is of the same 
 opinion. We find the phrase occurring frequently in the Septu- 
 agint as equivalent to the term History; and have accordingly given 
 it in the text. But with these documents before him, let th& 
 reader judge. 
 
 NO. III. 
 
 "Jngejl of the Lord," Dr. Campbell has here translated trie 
 
•MX. 
 
 d in most other places he 
 franalal I . he has Bp< edit d 
 
 ar-fifths of the namber of times this 
 wf.nl occurs; in all of which perspicuit) requires it should be ren- 
 dered meseenger. In one of two cases he prefers to give the terra 
 
 )." But as there is no r.*,,w difficulty in the way of an 
 ill than of a Greek scholar, in determining whether an earthly 
 or heavenly messenger is intended, and as it I-, universally admit- 
 ted that the term I sponds to the G 
 word J-)-, .-, uniformity in translating such words is doub 
 least ( xcep'ionahh j and n here the inspired writer al« a\ b use a one 
 and (he same term, we should always imitate him: eapecially when 
 we have a term es ictlj correspondent Tic only instai 
 Dr. Campbell giv< s, in which Ik- would prefer the Greek 
 
 to the English word /, , ia llatth. xi. 9. 10. and in 
 
 that passage the King's translators have it m I 
 
 fortius preference is— that the passage is quoted to show thai John 
 >\ as more than a prophet. Hut the spirit of this is just 
 
 as apparent to an English reader, as it was to th' d the 
 
 original of Matthew, lie very justlj that the epithet 
 
 heavenly, may frequently be prefixed to the. word messenger, with- 
 out being considered in the light of an interpolation or a supple 
 ment. 
 
 NO. TV. 
 
 Doctors Campbell and Macknight have not only occasionally 
 translated Qaaflier/utof and fiuz-'ic-y.-j, by the word immersion, but 
 have contended in their notes that such is its meaning. We shall 
 give their own woids: and if Paido-Baptists quarrel with the trans- 
 lation, the controversy is with their own Doctors, and not with us. 
 We love uniformity where no violence is offered to the 
 What they h vein this instance sometimes done, we haw- a 
 done, and for the same reasons which they have given, 
 sectarian jea'ousy may exhibit itsjelfon this occasion, w< 
 i'or. whether the reader may believe us or not, we declare in the 
 presence of Him who searches the hearts, that no interes*, in- 
 ducement, or consideration, could, in an undertaking so s 
 and responsible as that in which we are engaged, cause us to de- 
 part in the least respect from what we believe to be the meaning of 
 the sacred penmen. Butin this instance we do not depend upon 
 our own judgment only, but upon the intelligence and car . 
 these Presbyterian translators. Let the reader examine their own 
 testimony. 
 
 "Campbell's Dissertations vol. 2. p 2.3. " "In several modern 
 languages we have, in what regards Jewish and Christian rites, 
 generally followed the us>ge of the old Latin version, though the 
 authors of (hat version have not been entirely tin form in their 
 method. Some words they have transferred from the original into 
 their language; others they have translated. But it would n 
 ways he easy to find their reason for making this difference. Thus 
 the word 7rtf,iroju.n they have translated cirrumcisio, which exactly 
 corresponds in etymology; bill the word },'~~:7-jx they have re 
 tsjnedj changing- only the letters from Creek to Rumun. Yet the 
 
APPENDIX. 393 
 
 latter was just as susceptible of a literal version into Latin as the 
 former. Lnmersio. tinctio, answers as exactly in the one case, as 
 cirtumcisio in the other. And if it be said of those words, that they 
 do not rest on classical anthority, the same is true also of this. Ety- 
 mology, and the usage of ecclesiastic authors, are all that can be 
 pleaded. 
 
 "Now, the use with respect to the names adopted in the Vuk 
 gate, has commonly been imitated, or rather implicitly followed 
 through the western parts of Europe. We have deserted the 
 Greek names where the Latins have deserted them, and have 
 adopted them where the Latins have adopted them. Hence we 
 say, circumcision* and not peritomy,- and we do not say immersion;, 
 but baptism. Yet when the language furnishes us with materials 
 for a version so exact and analogical, such a version conveys the 
 sense more perspicuously than a foreign name. For 'this reason, 
 I should think the word immersion (which, though of Latin ori- 
 gin, is an English noun, regularly formed from the verb to im- 
 merse, J a better English name than baptism, were we now at liberty 
 to make a choice." 
 
 Again, volume iv. p. 128. "Undergo animmersion like that which 
 I must undergo, 1 " to (6ct7rTiay.ci o iyou @&7rTi£o/u.xi /Sfljrw&siw. English 
 Translation: To be baptized with the baptism that lam to be baptised 
 with The primitive signification of fix-mif/A* is immersion; of 
 itdLTTTt^iiVy \o immerse, plunge, or overwhelm. The noun «ught never 
 to be rendered baptism, nor the verb to baptize, but when em. 
 ployed in relation to a reiig'ious ceremony. The verb @x?r<Ti?w 
 sometimes, and fiaTrTuv, which is synonymous, often occurs in the 
 Septuagint and Apocryphal writings, and is always rendered in 
 the common version by one or other of these words, to dip, te 
 wash, to plunge. When the original expression, therefore, is ren- 
 dered in familiar language, there appears nothing harsh or extra- 
 ordinary in the metaphor. Phrases like these, to be overwhelmed 
 with grief, to be immersed in affliction, will be found common in 
 most languages." 
 
 Again, in his notes on Matthew hi. 11. volume iv. page 24 — "The 
 word ficL?nt?ii\', both in sacred authors, and classical, signifies, tQ 
 dip, to plunge, to immerse, and was rendered by Tertulhan, the 
 oldest of. the Latin fathers, tingere, the term used for dying cloth, 
 which was by immersion. It is always construed suitably to \his 
 meaning. Thus it is, ev u£-xti, tv <ra> lopS'xvu. But I should not lay 
 much stress on the preposition &/, which, answering to the Hebrew 
 beth, ma) denote with as well as in, did not the whole phraseolo- 
 gy, in regard to this ceremony, concur in evincing the same thing. 
 Accordingly the bsp'ized are said uvuCuivuv, to arise, emerge, or 
 ascend, v. 16 olttq tx v$<Clo5, and Acts viii. 39. «k lev wf«w6«, from or 
 out of the water. Let it be observed further, that the verbs puivte 
 and pttvTigeb, used in scripture for sprinkling, are never construed 
 in this manner. / will sprinkle you with clean water, says God, 
 Ezckiel xxxvi. 25. or, as it runs in the English translation literally 
 from the Hebrew, I will sprinkle clean water upon you, is in the Sej>= 
 
394 IPPfcNDIS. 
 
 tuagint, P.- , :i]V \ not M 
 
 Btrued. P« bo Ex, xxh 21 Leviticus 
 
 vi. 27. xvi, 14. If. id Ca&rtfm been here employed in the sense of 
 Tiprinkk, (which as far as I know, it never is, in any use, 
 I or classical) (he expression would doubtlefi bavebeei 
 
 **t -J-.:, or tare r» >,. •. agreeably to the examples 
 referred to. When therefore the Greek word -, . r. v . is adopted, 
 1 ma\ say, rather than translated into modern languages, the mode 
 of construction ought to h, may conduce to 
 
 suggest its original import, it is to be regretted that w« li 
 much evidence that even good and learned men allow their judge- 
 ments to he warped by ti K > sentiments and customs of the 
 which they prefer. The true partisan, of whatever denomination, 
 always inclines to correct the diction of the Spirit by that of the 
 party." It is not necessary to give ail he has said on this theme. 
 The above may suffice lo show that we have his authority for this 
 rendering. 
 
 We shall now give a mere sample from Mack night who is so 
 copious on this subject. As 1 aim at brevity in these notes, I shall 
 select one passage from him which fully expresses his views of the 
 whole matter— on 1 Peter hi. 21. To these I shall add a few lesti- 
 monies from men of note amongst the Paido-Baptists. 
 
 "The antitype Baptism. — The word rtwof, type, denotes a thing 
 that is so formed, as to convey an exact image of itself, by impres- 
 sion on another substance capable of receiving the imprc^ion. In 
 scripture, it signifies * pattern, according to which a thing is made. 
 the visionary tabernacle, shown to Moses in the mount, is 
 called wrof, a type or pattern, because he was to make the material 
 tabernacle exactly like it — Hebrews viii. 5. In scripture likewise, 
 ;.t:-, a type, signifies an example of moral conduct, to be follow- 
 ed or avoided — 1 Corinthians x. 6. 11. The word oewTwre?, anti- 
 type, denotes the thing formed in imitation of the type or pattern. 
 Thus, Hebrews ix. 24. the Mosaic tabernacles are calicd ttrfriwo/, 
 antitypes, or likenesses of the true tabernacle or habitation of the 
 Deity, because they were formed according to the rtn-oc, pattern, 
 showed to Moses, which was considered as the true tabernacle. 
 Farther, because some remarkable persons and events, recorded 
 in scripture, were so ordered by God, as to be fit emblems or re- 
 presentations of future persons and events, (see Galatians iv. 24. 
 note 1.) these persons and events are called types, and the things 
 which they represented or prefigured, are called antitypes. Thus, 
 Romans, v. 14. Adam is called t-j7tc;, the type of Christ, who on that 
 account is called the second Adam. Thus also the water of baptism 
 is here called the antitype to the water of the food, because the 
 flood was a type or emblem of baptism, in the three following par- 
 ticulars. 1. As by building the ark and by entering into it, Noah 
 showed a strong faith in the promise of God, concerning his pre- 
 servation by the very water which was to destroy the antediluvians 
 for their sins; so, by giving ourselves to be buried in the water of 
 baptism, we show a like faith in God's promise, that though we die 
 arid are buried, he will save us from death, the punishment of cin^ 
 
APPENDIX. 395 
 
 by raising us from the dead at the last day. 2. As the preserving 
 of Noah alive, during- the nine months he was in the flood, is an 
 emblem of the preservation of the souls of believers, while in the 
 state of the dead; so, the preserving believers alive, while buried 
 in the water of baptism, is a prefiguration of the same event. 
 3. As the water of the deluge destroyed the wicked antedilu- 
 vians, but preserved Noah, by bearing up the ark in which he was 
 shut up, till the waters were assuaged, and he went out of it to live 
 again on the earth; so baptism may be said to destroy the wicked, 
 and to save the righteous, as it prefigures both these events: the 
 death of the sinner it prefigures by the burying of the baptized 
 person in the water; and the salvation of the righteous, by raising 
 the baptized person out of the water to live a new life. These 
 things considered, may not our Lord's words to Nicodemus, Ex- 
 cept a man be born again of -water, be an allusion to the history of 
 the deluge, and a confirmation of its typical meaning. For Noah's 
 coming forth from the water to live again on the earth, after having 
 been full nine months in the water, might fitly be called his being 
 born of water. Consequently, as baptism is the antitype, or thing 
 signified by the deluge, a person's coming out of the water of 
 baptism, may have been called by- our Lord, his being born again 
 of water." 
 
 Simon the Jesuit, a critic of great eminence in the church of 
 Rome, in his translation of the Vulgate, on Matthew iii. 11. has 
 these words in a note: — "To baptize literally signifies to dip,- and to 
 this day, through the east, baptism is performed in no other way, 
 according to the ancient practice of the christians, borrowed from 
 the Jews." 
 
 The great Whitby, of the church of England, in his commentary 
 now before me, repeatedly censures those who depart from the 
 true import of this term. I can only give one extract from him. 
 It is from his notes on Romans vi. 4. "It being so expressly de- 
 clared here, and Col. ii 12. that we are buried with Christ in bap- 
 tism by being buried under water, and the argument to oblige us to 
 a conformity to his death, by dying to sin, being taken hence; and 
 this immersion being religiously observed by all christians for thir- 
 teen centuries, and approved by our church, and the change of it 
 unto sprinkling, even without any allowance from the author of this 
 institution, or any license from any council of the church; being 
 that which the Romanist still urgeth to justify his refusal of the 
 cup to the laity; it were to be wished that the custom might be 
 again of general use, and aspersion only permitted, as of old, in 
 case of the Clinici, or in present danger of death." 
 
 Dr. Doddridge, in his Expositor, seems to avoid any criticism 
 on this term. Indeed, he often views it with considerable jealousy 
 yet he is constrained to translate it sometimes, in order to make 
 sense. Matthew xx. 22. "Are you able to be baptized with the 
 baptism, and to be plunged into that scene of suffering with which 
 1 am shortly to be baptized, and, as it were, over-whelmed for a time." 
 And speaking of the eunuch's baptism, he says, "It would be very 
 unnatural to suppose that they -went down to the water merely thai 
 
396 APPENDIX. 
 
 Philip mijrfil take up a Uiti hit hand to pour on the eu- 
 
 Duch;" and admits that baptism was g< nerall) administered by 
 immet 
 
 Dr i! omond, on John.siti. 10, i.t7j*/uoc signifies an im* 
 
 -//;, or washing the who 
 
 bop Taylor, in his Rule of Conscience, 3d rule, chapter 4, 
 «a\s, "If you attend to the proper (in of the word oa/rtwm, 
 
 it s gnifies plunging into watt r. or dip] g." 
 
 Beza on 
 dye bj dipping or washing, and differs from , signi- 
 
 fying to drown, or to go to the bottom at a stone." 
 
 Marti. i Luther, Tom. i. page 71. and Tool. ii. page 19 wa ys , 
 "Baptism is ■ Greek word, and may be translated a dipping, 
 we dip something into water, that it may Ik.- covered with watt r; 
 and though it be forthe most part almost altogether abolished; for 
 neitherdo they dip the whole children, Hut o 'e them with 
 
 a little water; they ought nevertheless to be wholly dipped, and 
 presently drawn out again; for that the etymology of the word 
 seems to require. I would have those (hat are to Ik- I 
 be wholly dipped into the water as the word imports, and the 
 mystery does signify.* 1 Accordingly m his 'r nslation he styles 
 John the Baptist, John the Dipper, or John tl*e Imm 
 
 John Calvin, Just. lib. c. 15. sect. 19. declares, '*The very word 
 baptizing signifies to dipt and it is certain that the rite of dipping 
 was observe! of the ancient church." 
 
 To these Paido-Baptists of illustrious name, 1 might add a host 
 of others, amongst whom would appear Scapula, Stephens, Caro- 
 tins Leigh, Bucan, Bollinger, Piscator, Erasmus, Burkitt, Pool, 
 Seldon; but it appears superfluous. 
 
 We will give no Baptist authorities, and will not make a remark 
 of our own on this subject, save, that if must strikt every reader how 
 
 m translation nf fin word i i 
 . •' with all the words joined with if, and ad the 
 its appearance on all occasions; and tl 
 words ■ ■;' the Paiao-£aptist ceremony would not mak 
 
 if uni term i ccurs. But we 
 
 rest the whole authority of this translation on the criticisms of the 
 Romanists, Episcopalians, and Presbyterians. 
 NO. V. 
 
 Thomson translates Matthew v. 22. thus: "Whosoever is angry 
 with his brother without cause, shall be liable to the Bent e nee of 
 the judges: and whoever shall say to his brother, Raca, (a con- 
 ious word ) shall he liable to the sentence ofthe Sanhedrim; 
 and wl ] say, Moreh, (a reproachful word,) shall be liable 
 
 (to be sentenced) to the vale of fire," or, to the (it-henna of fire. 
 
 In the common translations of this verse, there is a confounding 
 of things present and future, of things human and divine, that illy 
 comports with the wisdom and dignity of the speaker. What 
 affinity exists between judges, a council, and hell-fire! Why should 
 one expression of anger only subject a person to human judges, 
 and another subject him to hell-fire, in the usual sense of these 
 
APPENDIX- -597 
 
 words! Now if the terms in this verse conveyed die same meaning 
 to us which they conveyed to the audience which the Saviour at 
 that time addressed, we would discover a propriety and beauty in 
 Ihem which is not manifest in the common translations of ihem. 
 The fact is, that the allusions in this verse, are all to human institu- 
 tions or customs amongst the Jews; and the judges, the Sanhedrim, 
 SJnd the hell lire here introduced, are all human punishments. 
 Park hurst observes on the phrase Tawtt ruu Tlopoe, a Gehenna of fire, 
 that, in its out-ward 'And primary sense, it relates to that dreadful 
 doom of being- burnt alive in the valley of Hinnom. "The valley 
 of Hinnom lay near Jerusalem, and had been the place of those 
 abominable sacntiivs in which the idolatrous Jews burned their 
 children alive to Moloch, IJ.ial, or the Sun. A particular place in 
 this valley was called Topkett and the vailey itself, the Valley of 
 Tophet, from they/Ye stove in which the} burned their children to 
 Moloch." See 2 Kmgsg, xxiii. 10. 2 Chronicles, xxviii.5. Jeremiah, 
 viii. 30. 32. xix. 5. 6. xxxii. 35. It appears also that burning- a 
 person alive was a punishment inflicted under the law. Leviticus, 
 xx. 14. xx. 9. 
 
 The design of the speaker. in this passage goes far to solve the 
 difficulties which awkward translations of it have thrown in the 
 way. The great error which the Messiah, in this part of his dis- 
 course so severely reprehends, is, a disposition to consider atrocious 
 actions as the only evils which would subject men to the judgment 
 of God. He proceeds to inform his audience that, under his reign, 
 not merely atrocious actions, but improper thoughts, contemptu- 
 ous and reproachful words, would subject men to punishment. In 
 order to exhibit the discrimimuing spirituality of his reign, he 
 alludes to human discriminations regarding criminal actions, and 
 the diversities of punishment to which transgressors were obnoxi- 
 ous, according to the supposed uiulignit) of their deeds. 
 
 The sentence of the city councils, which extended, in certain 
 instances, to strangling a person, is one of the allusions. These 
 councils were composed of twenty-iliree judges, and were an in- 
 ferior court amongst the Jews. The Sanhedrim, or council of 
 scvehty-txvo senators, whose sentence authorized stoning to death, 
 and which was the superior court of that people, constitutes the 
 second allusion. The burning a person aiive in the vale of Hin- 
 nom, is the third. By these allusions he teaches his audience that 
 anger in the heart, anger. expressed in the way of contempt, and 
 anger expressed with manifest malice, would, under his reign, 
 subject men to suchdiversiti.es cf punishments as they were wont 
 to apportion to atrocious actions, according to their views of their 
 Criminality. 
 
 The following translation of this verse is expresswe of the full 
 sense of the original. "Whosoever is vainly incensed against Ins 
 brother, shall be obnoxious to the sentence of -the judges, (the 
 court of twer. ""three;) whoever shall say to his brother (in the 
 Way of contempt) shallow brains, shall be obnoxious to the Sanhe- 
 drim; and whosoever shall say, apostate -wretch-, (the highest ex- 
 pression of malice,) shall be obnoxious to the Gehenna of fire." 1 
 
 34 
 
ATPKNTHX. 
 
 or tobi 1 alive in the vale e»f Minnom. This 1 
 
 is in substance approved b) Adam Clark, and other critics of re- 
 
 No. \ I 
 
 We would again remind otrr readers, thai those words and phrases 
 
 , without inverted commas, a universally 
 
 conaidcred, nr b} 1 critics and collators of ancient 
 
 iripts, viewed as interpolations or spurious readings. Few 
 
 of them are of murii coi.» » fj lente, and have either crept into the 
 
 text by the ren iastn • i <•! ti mseribers, i erted us su 
 
 may bai e b< en 
 
 kose of such a character arc 
 
 nd easily r!< tected ( oved Greek lext is our 
 
 ntly bom pare the common text. Y> 
 
 ;.;it Dr. Campbell has rejected from the text a good many 
 
 sous readings, which are noted in his critical notes. Others 
 
 rked in brackets. It is only the latter, auel 
 
 has not marked as spurious, and yet preserved, which 
 
 Hcise. Although Griesbach Iras rejected them alogether 
 
 • hj it the text, and although some translators have followed him, 
 
 it more advisable to retain them in the way which we 
 
 have done, and let the Engli .mselfestimate their mi 
 
 I aim to place the common reader, as far as 
 ibfee, on the same footing with the learned. 
 \o. VII. 
 xx, 12. ^The kingdom of heaven in invaded." Sec. "The com- 
 parison is here to a countr) invaded and conquered." The Serines 
 and Pharisees claimed for themselves the chief places in this king- 
 and were by their conduct shotting this kingdom against men. 
 Publicans and harlots, however, in opposition to the influence and 
 e ot those men, received the doctrine of the Messiah, and 
 vere, invaded or took possession of that kingdom from 
 » the elders and doctors excluded h m. Finally, the Gentiles, 
 too, by their faith in the Mess ah, and the consequent boldness, 
 took possession of this heavenly kingdom. This kingdom, since 
 »t promulgation, admitted every rran to enter it who had 
 ness to deny himself and take up his cross. 
 NO. A III 
 xi 21. The kingly conquests and triumphant victories of the Mesv 
 siiih, arc the subject on which. Isaiah dwells on that part of his pro- 
 phecy from which this quotation is made. The emblems introduced 
 prophet are elesigneelto show the ease with which these victo- 
 .'1 be obtained. No trumpets, spears, or torches shall be em- 
 ployed in making his laws victorious, lie v. ill not employ such 
 weapons in subduing the nations under him; not ewen a bruised reed 
 will be broken as a substitute for a spear or lancet; not a spark of fire, 
 not c-. ing wick will be consumed or e xtinguisbed; in bring- 
 
 ing nations under his yoke. How unlike his conquests are to those 
 obtained by fire and sword! The spear and the torch of ancient 
 ./! the clangor of trumpets are alluded to in these repre.y 
 synUoicns of Me: regal achievement a . 
 
APPENDIX* 599 
 
 tmentalorrwe have scon have overlooked the design of 
 ijos passage, and ha\ made sad work in accommodating a broken 
 reed and a smoking wicfcito heart broken sinners. But they have 
 not been able to bring these emblems to correspond with his "not 
 contending, raising a clamor, nor causing his voice to be heard in the 
 
 .'" while making- his laws victorious. With these remarks we 
 fntrnducc Bishop Lowth's translation of Isaiah xlii. 1 — 5. 
 
 "Behold my .servant wliom I will uphold; 
 
 "My chosen in whom my soul delights: 
 
 "I will make my spirit rcit upon him; 
 
 "Jnd lie shall publish judgment to the nations. 
 
 "He shall not cry aloud, nor raise a clamor, 
 
 cause his voice to be heard in the. public places; 
 
 " The bruised reed he shall not break; 
 
 '•'. bid the dimly burning Jlax he shall not quench: 
 
 "He shall publish judgment so as to esbtablish it perfectly- 
 
 "His force shall not be abated, ?ior broken, 
 
 "Until he has firmly seated judgment in the earth: 
 
 "And the distant nations shall earnestly wait fur his law." 
 IX. 
 As Dr. Campbell's note on this passage, throws light not only upon 
 it, but also on Matth. xxiv. 3. and xxviii. 20, we shall give it entire. 
 It equally applies to a number of other passages, the most of which 
 .shall be referred to it. 
 
 "In the present state — In the future, v: tov-too t« utavi, — iv ru> u-xkcvti. 
 E. T. In this world, — in the world to come. The word stale seems 
 to suit better here than either age, which some prefer, or world, as 
 in the common version. Admit, though by no means certain, by the 
 two ctums are here meant the Jewish dispensation and the Christian. 
 These we cannot in English call ages,- as little can we name them 
 worlds. The latter implies too much and the former too little. But 
 they are frequently and properly called states. And as there is an 
 ambiguity in the original (for the first clause may mean the present 
 life, and the second the life that follows,") the English word state is 
 clearly susceptible of this interpretation likewise. And though I con- 
 sider it as a scrupulosity bordering on superstition, to preserve in a 
 version every ambiguous phrase that may be found in the original, 
 where the scope of the passage, or the words in construction, suffi- 
 ciently ascertain the sense; yet where there is real ground to doubt 
 about the meaning, one does not act the part of a faithful translator, 
 who does not endeavor to give the sentiment in the same latitude to 
 his readers in which the author gave it to him. This may not always 
 be possible, but, where it is possible, it should be done." 
 NO. X. 
 Wherever the word Church is found in the common version, con- 
 gregation will be found in this. We shall let Drs. Campbell and Dod- 
 dridge defend this preference. For although they have not always 
 so rendered it, they give the best of reasons why it should be always 
 so translated. 
 
 Doddridge, on Matthew, xviii. 17. says, "This is one of those 
 many scriptures winch would have been very intelligible, if they had 
 
400 APl-KN., 
 
 notbt 
 
 convinced 
 
 Which an hoi stn 
 
 th • on 
 
 ■ 
 
 ntext, 
 
 I 
 of 1539 and 1541, i thinly 
 
 pily grown into a U /•//• 
 
 <.d to it, as br. v wn in h>s / ' 
 
 lablentts, p. 7 — i'». Rut it! '/•/, or num- 
 
 as i-. veil known 
 
 nt generally 
 
 is !h re, for a pan ■ iv 17 
 
 . . 
 ■ // ///<•■ world, al 
 in the prps nc of Christ th« h 
 ies. ii. 1.) and to dwell 1 1 with him. 
 
 Campbell, on the tr no way of reach- 
 
 ing the i folhr Lord's ins .words 
 
 they must have been and the use that 
 
 then prevailed. ut occurs frequently in the Septua- 
 
 . and is that by which the !l 
 
 d we find used in two different; but related - 
 
 is for a whole/ nation j considered as coiv 
 stitutii m0nweatth or polity. Fn this sense the peoj 
 
 [srael ar< denominated rrxm . and -rara > 
 
 The otl tually 
 
 convened, or accustomed to com ene in tl 
 applied to tl ore wont I 1 
 
 FTpnagogiie; for ev< wia.. And a 
 
 wore Tway tv) was soim tin •..,.: 1 to signify, not th 
 the people; those two Greek words were often used promiscuously, 
 as the nature of the thing sufficiently shows that our Lord, in 
 rection, could not in the first of the two 
 
 above given, and required that every pf 
 made a national affair, we arc under a necessity of understand'-' 
 the last, as n lie parficulai m to which the | 
 
 belonged. What rt probability to this, i 
 
 ved, is the evidence we have that th 
 actually obtained in the synagogue, and m the primitive church. 
 Whatever foundation, therefore, there may be from those: b.v 
 Scripture that concern a later perio notion of a church re- 
 
 •ativc: it would, be contrary to all the rules of criticism, to sup* 
 pose that our Lord used this term in a sense wherein it could no 
 be understood by any one of his hearers; or that he would say am- 
 gregatum, jfor so the word literally imports, when he moant on!} a 
 Tew heads or directors." 
 
APPENDIX. 401 
 
 Thomson has generally preferred the term congregation. There 
 is no good reason given, nor can there be any produced, for departing 
 in any instance, from the acknowledged meaning of a word of such 
 frequent occurrence ; and more especially when it is intended that 
 this term fitly represents the original one. The term church, or kirk, 
 is an abbreviation of the word Kvpuu gikc;, the house of the Lord, and 
 does not translate the term iKXK^o-tu. 
 
 NO. XI. 
 Campbell's note on this verse is too long for insertion here. We 
 shall give a part of it, and a part of his note on verse 56. 
 
 "The son of a god, $w wo?. E. T. The Son of God. Let it be ob- 
 served, that the phrase, here, is neither a vice t« Saw, Sun of God, nor 
 uios tcv S-ww, a Son of God,- but it is utos dssv, both words being 
 used indefinitely, a son of God; an expression perfectly suitable in 
 the mouth of a polytheist, like the Roman centurion. The reason of 
 my using the definitive article before the word son, is, because it is 
 more conformable to our idiom. 
 
 55. Mary Magdalene, Mafia it Mc/.yS~4?.:)Y;i. It might be rendered, 
 more literally, arid even properly, Mary the Magdalene, or Mary of 
 Magdala, in the same way as lurns Na^xptoc, is Jesus the Naza- 
 rene, or Jesus of Nazareth. There can be no doubt that this addition, 
 employed for distinguishing her from others of the same name, is 
 formed from Mugdala, the name of a city mentioned ch. xv. 39. pro- 
 bably the place of her birth, or at least of her residence. 
 NO. XII. 
 As has already been observed, we have affixed the dales to the 
 first publication of these histories, which the most learned antiquari- 
 ans, and the most general concurrence of Biblical critics, have affixed 
 to them. But we are by no means certain that they were not pub- 
 lished sooner. There is a very general agreement amongst the 
 learned respecting the places where they first appeared; but not 
 respecting the time. The ancient historians of all nations were not 
 so exact chronologists as themodern. We thought it moot advisable 
 to select the dates in which these writings are most generally ac- 
 knowledged to have been in existence. For example, it is more certain 
 from ecclesiastical history, that this Narrative was known and read 
 in Rome, A. D. 64, than that it was published sooner. But were 
 we to judge from the internal evidences of these histories, we would 
 conclude that they were published much earlier than the hints and 
 allusions of those called "Primitive Fathers," would lead us to sup- 
 pose. For, from the writings of Matthew, Mark, and Luke, it would 
 seem that they were written before the calling of the Gentiles; and 
 that John wrote after this event. John says, "Jesus came into his own 
 country and his own people received him not," but to as many as re- 
 ceived him (of all nations) he gave privilege to become the children 
 of God — which were born not of blood, &.c. not merely of the blood 
 of Abraham, but of all nations. In the other narratives, the prophe- 
 cies of the calling cf the Gentiles are recorded without a hint that 
 they were then accomplished; which is not in accordance with, the 
 method of those writers, had those prophecies been fulfilled at the 
 time thev were wrote. 
 
 34* 
 
APPKXIMX. 
 NO. XIII. 
 
 criticism, and manv comment I creed luivebecn per- 
 
 I with it. 'I hough wanting . 
 .-. u !. has retained ,' now is here 
 
 nhiphel,ue. 
 to mate known. Adam Clark thi k than untying 
 
 iot The controversies l>. l\ -, have 
 
 made the difficult] much gr 1 1 r :'• n i1 i allj is. I to b< ar 
 
 just as much against the Socinian at < hypothesis. <>n 
 
 th< i apposition that Jesus ofNazai 
 endowi ineritly gifted by the Spir ol 
 
 j oth< r hypoth< ■-'. H< had jui I 
 of the destruction of Jem demand the temple, in tin m< 
 and circumstantial manner. He had howu that he knew both the 
 reason (a term agreed to be equivalent to the hour) and ;>11 the ad- 
 juncts and circumstances of that ■. He had 
 
 minutely detailed all the concomitants, and i 
 
 neration standing around him should not pass away, til! - 
 thing .he had stated relative to tliis event ' d. This is, 
 
 in other words, declaring thai he knew the d:\y of this ca! 
 circumscribes and limits it to a, certain day. But the question pro- 
 >os< 1 to him explains the difficulty. He was not asked wheth< r he 
 knew the day, but to make it known. in the sumo way he 
 
 i interrogated about "the restoration of the Kingdom to Israel." 
 Tit this case, lie says, 'fit was not for then 10 know the thru 
 seasons which the Father had reserved to himself, ::r,d did not a 
 ize him to make known." And, taking into view the circumstances 
 ofthe whole case respecting the destruction of Jerusalem and thej 
 temple, and the question asked him, his answer is just equival 
 saying, The Father will make it known when bim, but he 
 
 • authorized man, angel, or the Son, to make it known. 
 i this sense Paul uses the term know, 1 Cor. ii. 2. "I came to you 
 g known the testimony of Cod, for T determined to make 
 Known nothing among you but a. crucified Christ/7, In the order of 
 irds, man, angel, and Son, the Saviour deeirrcs his owe supc- 
 riority to any of them. 
 
 NO. XIV. 
 **T!icd thi I land should le enrolled." Macknighfj 
 
 argues with great plausibility that the phrase ria<r*y 7; r oih 
 means here no more than the land of Israel. He adduces several u> 
 . s from the Septuagmt where it must signify the land of Israel, 
 And shews that l.uke elsewhere thusKieed tlie word mjcct//Miw», sucl^as 
 chap. xxi. 20- "men's hearts failing them for fear, and for looking 
 things which are coming upon the land," of Israel; also, 
 Acts xi. 28. a great famine through all the land. This translation 
 rids the narrative of a specious objection preferred by some Sceptics, 
 viz: that there is no account in all the annuls of Rome, that Cestt 
 \ugnstus ever issued such a decree as required the enrolment of all 
 the world. 
 
 Concerning the first register or enrolment, Thomson correctly cb- 
 tierves, "there were tv.jp enrolments, ti.e first merely for the purpose 
 
APPENDIX. 403 
 
 of numbering' the Inhabitants:, and the second for assessing- them. 
 'The first here spoken of, was in the reign of Herod the great, when 
 Cyrenius was deputy governor of Syria. It was done according to 
 the Jewish custom, by communities and families, and all were obliged 
 to repair to their respective cities or towns, to be enrolled in their 
 Beveral families, according to their genealogies. The second, which 
 was after the death of Herod, was for assessment, and was made in- 
 discriminately. This was the enrolment which offended the Jews, 
 and excited tumults and insurrections, and brought on the war which 
 terminated in the destruction of Jerusalem, and the utter dispersion 
 of the Jews." 
 
 NO. XV. 
 
 " Good wit! nmnn g men." Thomson. "Good will towards men** 
 Campbell. We had long since discovered that among men was the 
 import of tv in this place. But we are happily relieved from the 
 responsibility of so translating it, by finding it done to our hand I .y, 
 Thomson. This is the first instance in which we have found Campbell 
 inadvertent; but "Homer himself sometimes nods." To say nothing" 
 of the rarity of such an occurrence as makes it necessary to translate 
 h by towards, (whereas, among is the second most common meaning 
 given by Parkhurst and others) the tautology which such a render- 
 ing makes in the common version is glaring-. Peace on earth, or from 
 heaven and earth, is the same thing 1 as good will towards men; but 
 good will among men, is quite different from good will towards men- 
 NO. XVI. 
 
 "Being (as was supposed the son of Joseph) the son of Heli." So 
 Macknight points it; making it equivalent to, he was supposed to be 
 the son of Joseph, but in reality he was the son of Heli. But he is 
 not tenacious of this pointing, for he alleges the common punctuation 
 conveys the same idea. The Talmudists, the ancient Jews, and 
 Christians called Mary, Heir's daughter. It mattered not, according 
 to the Jewish idea and usage, whether Jesus were the real or adopted 
 son of Joseph-, soon as Joseph was proved to be of the blood royal, 
 Jesus was heir to the title and political rights of a prince, legally de- 
 scending from the royal family. But still, Matthew lays the chief 
 stress upon the fact that Jesus was the natural descendant of Mary, 
 whose descent from David was incontrovertible, and therefore con- 
 cludes his genealogy by informing the reader that this Joseph was 
 only the husband of that Mary of whom Jesus was born. Luke 
 traces his pedigree through Mary up to Nathan, the son of David, 
 who was the common ancestor of the two families of Jacob and Heli. 
 
 Thomson in his "Harmony of the Gospels," instead of the words 
 fas was supposed," reads it *'by law established," and has the follow* 
 ing note on the passage: — 
 
 "By comparing this with Luke i. 5. and with the genealogies in Mat- 
 thew and Luke, and with Matth xiii. 55. Mark, vi 3. John xix. 
 25. it may be concluded that the father of Elizabeth and the mother 
 of Mary were brother and sister, and descendants of Aaron; that 
 Elizabeth; the daughter of the brother, was married to Zacharias, and 
 by him had John the Baptist; and that Eli, a descendant of David 
 by the- line of his son Nathan, married the sister; and by her had two 
 
•KH APPENDIX* 
 
 daughters, if Jesus, nml Mary die wifi 
 
 <>)'( I >ophas and moth t of Jam -, an I Joses, and Simon, and Judas, 
 ■ding tocusl tiled the brothers of Jesus, he be- 
 
 ing the head of the family: thai Eli, having no son to keep up his 
 ih, son of Jacob, ;i descendant of David, 
 in the line of Solo i his eldest daughter Man in mar- 
 
 ine agreeing to drop his own line, and enrol himself with Ins 
 espoused wife in the family register, as son of Eli. Hence arose the 
 mrolmenl ordered by Herod, of Mary's accompany- 
 o Bethlehem, notwithstanding the 
 advan nicy, that the transfer in the line might 
 
 be made-in the most authentic manner. See (tilth chap. iv. and in 
 Equities of Athens, we set- how scrupulous and exact 
 
 )!'t. 
 
 •'•A' " It may ho necessary to t the 
 
 I into tribes, the tribes into comra 
 the communities into families and houses of families; and t 
 
 city and town, public registers were kept, in which all the 
 - ithal even one might haw it in his po 
 s father th family, and comn 
 
 and tribe, up to its head. Of these registers we have ample spe< 
 bron. chap i — t Kxifi. ixiv. \\\ xxvi and etsewhi 
 R ord /' - : i r is often used to denol 
 
 ord Son, descendant^ and when the word Son 
 as it often is, it denotes or marks the person to be the head of a subor- 
 dinate familyi and the Moid (which, in my opinion, is imp] 
 rendered) begot only marks the line of descent." 
 NO XVII 
 "Second Prime" — "Amongst the different translations which are 
 given of the term /s^j.t:.?:? 1 find nothing but conjecture; and 
 therefore think i1 is the safest way to rend; r the word bv one 
 similar!} form d in our language Th s is what all the ues; I 
 1 itors have done in Latin. The common version has, in th 
 neither followed the letter, nor given us >.vr»rds which c i vey any 
 determinate BCrtse.**— Campbell's Criti* 
 
 ''This is, 1 apprehend, the d»y wb< n the sheaf i 
 offered— the seco >d day feer the passover, and e H.sf of the 
 fifty days to Pentecost. See ch. xxiii. 1J. 16 " Thomson, he 
 Macknighr. Doddridge ln»3 it, "The first Subbath after t!ie u t- 
 leavened bredti. This exposition he gives, be says, "with much 
 hesitation. " 
 
 NO. XV! II, 
 u Tn an sratory." — A house or place of prayer, of which 
 Jews, according to Josephusand Phtlo, had many. Luke 
 tions another, Acts xvi. 13 — 16. Even Juvenal, the •:; 
 and satirist, alludes to these houses, commonly built in re 
 situa'i >ns, near rivers. 
 
 "Ede ubi cbnsisras, in qua quaero proeetucha." — Campbell ob- 
 serves on the word prt ruction, that it is sub- 
 
 versive of the analog) oi the i»reek language to translate it as in 
 the common version. 
 
API»EN»IX. 40j>, 
 
 NO. XIX. 
 
 The thorn in your own eye. Campbell. The splinter in you own 
 eye. Thomson. Either of which expresses the meaning of the 
 Original. 
 
 NO. XX. 
 
 The extract which Luke gives of the Sermon on the Mount, 
 accords with our remarks in the preface to the historical books on 
 the methods by which each of these historians follows up his de- 
 sign. Luke omits all these parts of it which pointedly referred to 
 the common errors, customs, and traditions in Judea. He relates 
 such parts of it as were of a general nature, and applied to all 
 peonle eoually as to those in Judea. 
 
 no. xxr. 
 
 Into hades ferj aSy,v—ix ytwtiti Hades, or aJ»c, is very improperly 
 translated hell in the common version. It is compounded of «, 
 negative, and <JVsv, to see; and literally means hidden, invisible, or 
 obscure. Tavva, which is also translated hell, is compounded of ,§e, 
 valley, and Hinnom, the name of a person. There is a great 
 impropriety in translating two words, so different in their deriva- 
 tion and meaning, by one and the same word in our language, 
 Gehenna occurs neither in the Sepiuagint Greek of the Old Testa- 
 ment, nor in any classic author extant in the world. (See note on 
 Matthew v. 22.) Both Tophcl and Gehenna, amongst the Jews, 
 came gradually to express a state of torment; and, at the time of 
 the Messias, were frequently used to denote a future state of pun- 
 ishment. It is suitably enough translated hell in our language, 
 because the ideas attached to the English word hell pretty 
 much correspond to the ideas attached to the word gehenna 
 about the christian era. But this is very far from being the true 
 import of the word hades. The term hell by no means conveys its 
 meaning; nay, it is a very erroneous representation of it, as Doctor 
 George Campbell has proved in a dissertation of 50 octavo pages, 
 from which we have extracted the substance of the greater part of 
 our remarks upon these words. 
 
 There being no one word in our language which corresponds to 
 the term hades, lie is obliged to retain and explain it. lie always 
 translates the term gehenna by the term hell. We have uniformly 
 followed his method in the books which he did not translate, and 
 consequently where the word hell is found in this translation, the 
 reader may be assured it is gehenna in the original. It occurs just 
 Limes in the New Testament; and as it was better understood 
 in Judea than in any other country, and amongst the Jews than 
 afnoTTjfst any other people, we find it never adopted in any letter 
 or communication to the Gentiles In the Testimony of Matthew 
 Levi it occurs seven of these twelve times; in Mark's Testimony it 
 occurs thfee. times; in Luke, once. It occurs once in the Epistle of 
 James, addressed to the feweive tribes in their dispersion. For ihe 
 reference and examination ot the reader, we shall note down a!l 
 these passages in order.- — Matthew v. 22. 29* 30. x. 2d. xviii. 9. 
 xxiii. 15. 2.3. Mark ix. 3'4 44. 47. Luke x ii. 5. James iii. 6. With 
 the exception of the lust mentioned passage, in every other it &. 
 
API 
 
 quoted from the lips of Jesus. Doctor Campbell men< 
 
 pgMaMI where it is used figuratively, .lames iii. 6. and 
 Matthew xxiii. 15. to these we a, Id Matthew v. 22. In the others 
 ! opinion that it relates to the future punishment of the 
 wicked. 
 
 lee occurs eleven times in the* NeW Testament) and in the 
 king's version is translated ten times by the word hell, and once by 
 the term ^rarr, viz. 1 Corinthians xv. .v">. The p re it ' 
 
 is found we will also note down: Matthew xi. 23. xvi. 18. I.uke x, 
 15. xvi. 23. Acts ii. 21. lationsi. 1». vi.8. zz. 13.14* 
 
 We have the word hell about thirtvJhrm times in the king's 
 translation of the Old Testament. In two of these it is, in the 
 Septuagint, 8«</7of, death, and in th'n ly-ouc it is hades. Bat th y 
 were constrained sometimes to depart from the term heU t becaiise 
 it was too glaring a perversion of the original; as when Jacob says, 
 "You will bring my grey huirs with sorrow to the grave." "1 will 
 go to the erave mourning." "() ^Tinr, where now thy victor;.'." 
 In these places it would not do to have translated it Kelts yet they 
 might as well have translated it by the term hell m these passage! 
 as to many others. For the same reason that they abandoned the 
 term hell, 1 Corinthians xv. 55. they weie constrained to abandon 
 it several times in the Old Testament. 
 
 For the same reason that it does violence to the original to trans- 
 late either the Hebrew word sheol (which the Seventy translated 
 hades) or the Greek word hades by the English word hell; so it 
 destroys the sense of many passages to render it by the term 
 grave. Although this term may have, in the Hebrew idiom, some- 
 times expressed their sense of hades, or its Hebrew represen: 
 heber, this now is very fax from being the case. The term grave 
 with us denotes the mere receptacle of the boly, whereas the 
 mansion of spirits separated from the body, is, by us, supposed to 
 be quite different from the grave. According to our views, we 
 should call the receptacle of the body . . and the place of 
 
 departed spirits hades. 
 
 To explain the term hades, it must be observed that there are 
 three states of human spirits entirely distinct from each odier. 
 The Jirst state of human spirits is in union with an animal body. 
 This state terminates at death. The second state is that in which ' 
 human spirits are separated from their animal bodies. This com- 
 mences at death and terminals with the resurrection of the body. 
 This is precisely what is called hades. The third state commences \ 
 with the re-union of the spirit and body, and continued ever after, ' 
 Hades is said to be destroyed when the third state comifltfH.es. 
 The termination of hades is clearly foretold by John in these words, 
 *'Death and hades were cast into the lake of fire. This is the 
 second death." To say, as the common version sa\s, that death 
 and hell were cast into the lake of fire, or into hell, is very absurd 
 and unintelligible. It holds out the idea that one hell is to be de- 
 stroyed in another. 
 
 I » the anticipation of he termination of hades, Paul exe'aims — 
 a death, where now thy sting!— -O hades, where now thy victory'." 
 
APPENDIX* 407 
 
 The passage which Paul quotes is from Ilosea xiii. 14. and reads 
 
 tllUS; — 
 
 "Iivill ransom them from the power of hades; 
 "J -will redeem them from death; 
 "O Death, I -will be thy plague! 
 "0 Hades, /will be thy destruction ! 
 O death, thy power to separate spirits from their bodies, is no 
 more! O hades, thy dominion over disembodied spirits, is de- 
 stroyed! 
 
 Both the ancient Jews and Pagans supposed that hades, the 
 region of departed spirits, was just as far below the earth as the 
 distance from heaven to earth; and therefore we find allusions in 
 the old and new scriptures to the common views of men in applying; 
 these words. Thus we find Jonah, when in the depths of tne sea, 
 speaking of himself as in hades. Thus David sa}s, ' If I ascend to 
 heaven, thou art there; if I make my bed in, or descend to hades, 
 thou art there." In Job, too, the knowledge of God is said to be 
 "higher than heaven, and deeper than hades." And in this style 
 the Saviour speaks of Capernaum: 'Though thou art exalted to 
 heaven, thou shalt be brought down to hade?," This is a strong 
 way of expressing greatness of privilege, and the deprivation that 
 Will ensue the neglect or abuse of it. 
 
 But it will be objected that Dives is represented a3 being in 
 torment in hades,- and that, consequently, the state of the con- 
 demned, or what is called hell, is fitly enough denoted by this 
 term. "This is the only passage," says Dr. Campbell, "in holy 
 writ which seems to give countenance to the opinion that hades 
 sometimes means the same thing as gehenna." In reply to all ob- 
 jections derived from this one passage, it is to be nottd — 
 
 1st. That before the Captivity, and the Macedonian and Roman 
 conquests, the Jews observed the most profound silence upon the 
 state of the deceased, as to their happiness or misery. They spoke 
 of it simply as a place of silence, darkness, and inactivity. 
 
 2d. But after the Hebrews mingled withthe Greeks and Romans, 
 they insensibly slided Into their use of terms, and adopted some of 
 their ideas on such subjects as those on which their oracles were 
 silent. Hence the abodes of Elysium and Tartarus became familiar 1 
 amongst the Jew-; and as the Greeks and Romans had theirgardens 
 and fields of delights in hades, and their tartarus in the same region; 
 so the Jews assimilated to them, and had their garden of Eden or 
 paradise, and their tartarus, all within the boundaries of hades. 
 So Abraham's bosom, or paradise, was the abode of the happy- 
 separated spirits, and tartarus was the abode of the wicked. Even 
 Peter, a Jew, and an apostle of Jesus Christ, adopts their word 
 tartarus, and says, (2 Peter ii. 4.) that God cast the angels that 
 sinned down to tartarus. In the common version it is hell; but in 
 the original it is neither gehenna nor hades, but tartarus. Now the 
 fact is, that these terms being thus introduced, must have had some 
 cf the ideas of the people that first used them attached to thenv, 
 And that there is, in the christian revelation, a degree of happiness 
 and a degree of misery allotted to disembodied spirits, is beyon4 
 
108 APPENDIX. 
 
 doubt or deputation; and also, that perfect happiness and mi 
 or happiness and mi i in their highest degret b, do not commence 
 until the re-union of spirits to thtir bodies at the resurrectioi 
 •ommon idea, and clearly taught inthe christian bonk,, in 
 then, then id, there are rewards and pt 
 
 ments. rhere is a paraditei6r an Abrat md there is a 
 
 .-, in which tliH evil angels are chain d, and tie spirits of 
 wicked men ingulphedt !i I ms in 
 
 Abraham* b bo*om t were both in hade*. Jesus un<l the converted 
 thief were togeih were together ii I 
 
 But Jesus i ontinut H in had i but thret da} s and nights; for ot him 
 these ' n: •' l hoil w ilt not h 
 
 nor suffer mj body lo see corruption in the grave.* 1 'I his- solves a 
 difficult} v. From the g< od spirit ot Bamui 1 
 
 saying to the wi< • and ihy wont U 
 
 with me" — vhr. in hades. 
 
 3d It is remarkable that the words' in construction with hiul(s t 
 
 always corresp< 
 and those joined ti 1 hell perjf ptly suitable to the id- 
 
 tached to them. Hence Lazarus is said to be carried away, not up 
 to Abraham's bosom; but when Jesus leaves hades and the earth, and 
 enters heaven, he is said to be taken up into keaven, Inthe G 
 text there is an exact uniformity which is not preserved in the English 
 translation. Sometimes the king's version has an up or a rA. wn which 
 is not in the original; as in Paul's account of the two visions and 
 different revelations^ had in heaven; it is not caught uf>, but c 
 moatji but of this in its own place. There is, then, no repugl 
 in the account of Dives and Lazarus to the above criticisms on hades 
 and gehenna. For liades is represented as the receptacle of separated 
 spirits, whether good or evil — whether happy or tormented; in which 
 there is a paradise, an Abraham** bosom, and in which there is a 
 fartarus, between which thjere is ah impassable gulpb- The happi- 
 ness of those in paradise, and the miser} of those in tartarus, win be 
 augmented to perfection when hades shall be destroyed — when right- 
 eous spirits shall be united to their glorified bodies, and w hen the 
 wicked shall be cast into hell. 
 
 As these remarks will be applicable to so many passages, solve c « 
 many difficulties, and preclude the necessity of other references, we 
 shall j"St add another — That, as we have seen in the instance of 
 Capernaum, this term is sometimes used figuratively, as almost all 
 terms are. Even Moses is, figuratively, a god to Aaron- In the 
 New Testament it is once more used figuratively in connexion with 
 the word gates. The gates of hades shall not prevail against the con- 
 gregation of disciples built upon the Hock — "The gates of hi 
 Dr. Campbell observes, "is a very natural periphrasis for d 
 "We have sufficient evidence, sacred and profane, that this is its 
 meaning." Both the seventy translators and the t 
 them thus. Hezekiah -d .•.■, as equivalent to death.- "I 
 
 Sftid, T shall go to os," i. e. / should die, but I have 
 
 recovered. So Homer* wtas eu&u nv?-'!, translated by Pope— 
 
APPENDIX. 409 
 
 "WAfl van think one thing, and another tell, 
 ii My soul detests him as the gates of hell.'''' 
 I hate liim as death. To say, then, that the gates of hades shall not 
 prevail against the church, is, in other words, to say, It shall never 
 die — it shall never be extinct." 
 
 NO. XXII. 
 
 The import of the term B\u?$»/ui4, translated blasphemy, detrac- 
 tion, calumny, is the same whether God or man be the object. So 
 the Saviour expounds it — "all manner of detraction or blasphemy 
 may be forgiven unto men, save the detraction from the Holy Spirit." 
 Whatever is necessary to constitute slander, calumny, or detractions 
 as respects men, is necessary to constitute it as respects God. There 
 can be no detraction or blasphemy, therefore, where there is not an 
 impious purpose to derogate from the Divine Majesty, and to alienate 
 the minds of others from the love and reverence of God." Blasphemy 
 is a Greek word, and its English representative is the term detraction , 
 or calumny. It is now used in a latitude very different from its applies • 
 tion in the New Testament. Polemic writers on "Modern Theology'-' 
 are frequently accusing one another of "blasphemous opinions, 
 thoughts, and doctrines." In the scriptures it is only applied to 
 words and speeches. Concerning the blasphemy against the Holy 
 Spirit, Campbell observes that "it is certainly not of the constructive 
 kind, but direct, manifest, and malignant. It is mentioned as com- 
 prehended under the same genus with abuse against man, and contra- 
 distinguished only by the object. It is explained by being called 
 speaking against. This cannot have been the case of all who disbe- 
 lieved this mission of Jesus and denied his miracles; many of whom, 
 we have reason to think, were afterwards converted by the apostles." 
 
 To me it appears evident that the "detraction from," commonly 
 called ii che blasphemy against the Holy Spirit," was a sin of the 
 tongue. It was not "a sin of the thought." In other words, no 
 person did commit this sin simply by thinking, however sinful his 
 thoughts might have been. Nor could he commit this sin by ex- 
 pressing his real convictions, however erroneous they might be. To 
 constitute it, it required that the tongue was employed maliciously to 
 express what were not the genuine convictions of the mind concerning 
 that agent by which Jesus confirmed his mission. 
 
 no. xxm. 
 
 In this instance we have preferred Thomson to Campbell, or any 
 other translator. Campbell has it, "I will p nil down my barns and 
 build greater, and there I will store up all my product and my goods.'* 
 instead of barns, storehouses,- instead of product, produce. AttqSws 
 signifies either barn or store house. As men do not lay up all their 
 'produce and goods in barns, Thomson is to be preferred, 
 
 NO. XXIV. 
 
 "To fill his belly with the earob pods." Thomson. "The carob 
 
 tree, or bean-bearing locust, grows wild in America; the pods con* 
 
 tedning the beans, are long, crooked, and brown colored. In Syria, 
 
 where the tree is common, the swine feed upon them." The term 
 
 ense, applies to any kind of pads containing ajw 
 
 35 
 
410 APPENDIX. 
 
 . i 
 
 lOt t]i(> 
 
 > 
 
 liatthcl 
 
 NO ' 
 upon the « ■' ran % upon 
 
 ■ 
 
 ■ 
 
 D the drift and SC< 
 
 ■ I ; ' '^ - 1 • •'! . to the moun- 
 
 ape, and Let not those in the 
 
 • ountrj i Again, "There shall be great d.stress in the 
 
 upon this people." "Thisvej Clark. 
 
 the phrase ! fthe worltP* 
 
 ■1 others, ''the conclusion of (hie i ans the 
 
 d and the temple and the termination of the 
 
 that th« • • or that the land of 
 
 -of those calamiti( I by the M 
 
 ■ leed there can be 
 : of this prophecy, recorded Matthew 
 1 nqt the end of the world, prpjJerlj so 
 All the signs of its 
 , ints of this era of vengeance, 
 
 tending veng< ance," spoken of in 
 the prophecy . du. ng the- nterval between the 
 
 pronunciation of litis prophecy and the cL of the remnant of 
 
 this people, after the demolition of their city, a , a period of 
 
 about 
 
 :nded Messiahs mentioned in this 
 
 . everal are mentioned by Josephus and many alluded to. 
 
 .m prophet led out 30,000 into the wilderness, promising 
 
 iption from the Romans. Felix put the l reater part of 
 
 til, and dispersed the rest. Dositheus, a Samaritan, and 
 
 Theudas, who appeared on the banks of the Jordan, A. B. 45, were 
 
 character. These pretended to be the Messiahs spoken 
 
 pfby Moses. Josephus says, "They deceived many." (W ars, bookii, 
 
 c. 13.) Inning- the reign of Nerp deceivers of this sort were so 
 
 numerous, that some were seized and killed every few days. (An 
 
 Jos. 1). xx. c. 4. 7.) 
 
 As to "the wars and commol ions," this historian affords particular 
 and ample information. In the war with the Syrians about their claims 
 to the right of the city of Samaria, 20,000 Jews lo.-.t their lives. This 
 drew the whole nation into a war, and engaged them in numerous 
 Conflicts." In these several wars nearly 80,000 Jews were slain. At 
 Scythopolis, 13,000; at Asl • n, 15,000; 1 1 Ptolemais, 2000; at AJex* 
 
 Tetrarctues bvA pro* 
 
APPENDIX. 'ill 
 
 winces engaged in open wars against each other. Samaritahs againdt 
 Jews, and Jews and Galileans against Samaritans. The Jews, 11 
 and other nations were engaged in war while Otho and Vitellus con- 
 tended for the empire. 
 
 "Famine^ too, and pestilences," their consequent, arfe also men- 
 tioned by several historians during this period. Suetonius, Tacitus, 
 and Eusebius record the famine during the reign of Claudius Cesar, 
 foretold by Agabus. J osephus says it was so severe at .1 erusalem that 
 many died .through want of food. " Earthquakes, whether figurative, 
 denoting the shakings and revolutions of kingdoms and provinces, or 
 literal, denoting the shaking of the earth, were frequent during this 
 period. Of literal earthquakes there are mentioned one in Crete in 
 the reign of Claudius; one at Smyrna, Miletus, Chios, and Samoa,- 
 one at Rome mentioned by Tacitus; one at Laodicea in the r< 
 Nero, in which the city was overthrown, as also the cities of Hiera- 
 polis and Colosse. This is also related by Tacitus. Another was 
 sensibly felt in Home during the reign of Galbo. To these we must 
 add that tremendous one mentioned by Josephus, which so terrified 
 the Jews in their own land. This earthquake was accompanied with 
 dreadful tempests, lightning, showers, swellings of the rivers and 
 lakes, and roarings of the sea. 
 
 Of the "fearful sights and signs in the heavens," mentioned in 
 tins prophecy, both Tacitus and Josephus give an awful enumera- 
 tion. There is mention made of a star which assumed the appearance 
 of a sword, and hung over the city a considerable time; of a comet 
 which appeared for a whole year; of a preternatural light which shone 
 about the temple and the altar; of the ponderous eastern gate of the 
 temple, when bolted, opening of its own accord, at the hour of 
 midnight; (this gate when open required twenty men to shut it;) of 
 chariots of war, and armies fighting in the air, when the sun was 
 shining, seen by multitudes; of the voice of multitudes heard in the 
 temple at midnight when the priests were officiating, saying, "Let 
 us depart hence." A country fellow, called or nicknamed Jesu.?, 
 during the space of four years before the sieg'e, went about crying, 
 "A voice from the east — a voice from the west — a voice from the four 
 winds — a voice against Jerusalem, and against the temple — against 
 the bridegroom and the bride — against all the people." The magis- 
 trates by stripes and tortures were unable to restrain him. A stone or 
 a tyle falling from a house, finally killed him in the act of exclaiming, 
 "Wo to Jerusalem, and wo to myself!" Josephus makes the most 
 public appeals to the testimony of many witnesses in proof of these 
 statements; and Tacitus gives nearly the same account. 
 
 According to Josephus, their fell during the siege, 1,100,000 
 In the several wars, 157,660 
 
 In all, 1,357,660 
 
 Of those taken captive, there were, - , - - - 97,000 
 
 Of these, all under seventeen were sold for slaves; those above this 
 age were sent to the mines, and thousands were destroyed by the 
 sword and by wild beasts at the publ'c shows; 11,000 in one place 
 perished through hunger, and on one occasion Titus killed 2500 in 
 
412 APPENDIX. 
 
 honor of his brother's i 
 
 and the Gentiles became its proprietors it was fii 
 
 Romans, next by the Saracens, nexl bj th 
 
 Mamelukes, and now by the Turks. Thus, assuredly, greal 
 
 came upon this people, and upon thi ; ' I 
 
 During this time th .-, the ap 
 
 blowing the gospel trnttpel through all the Roman 
 gathering disciples, or the elect, from the four wring 
 and thus the gladtKungs wen proclaimed to all nations I 
 g< Deration passed away. So that there 
 
 of the case requires, that this prophecj resp< cted the land of Jud< a, 
 the Jewish nation, and the consummation of that ag nation. 
 
 On the word a/-.;, see No. 66. 
 
 NO. XWil. 
 
 "The only stranger in Jerusalem," Thomson. "Arc you 
 such a stranger in," &c. Campbell. "Are you the only person who 
 sojourns in," &c Doddridge 
 
 NO. XXVIU. 
 "He came to his own land, and his own people did not receive 
 him." Thomson. "He came to his own home, and his own family 
 did not receive him." Campbell. "He came into bis own (territory,) 
 
 yet his own people did not receive him." Doddridge. 
 
 NO. XXIX. 
 Campbell has used the ward ghost very seldom, but ought not to 
 have used it at all when speaking of the Spirit of God. It never was, 
 in any stage of the English language, an appropriate term. With 
 its it signifies the disembodied spirit of a dead person. We have 
 expelled it from the New Testament. 
 
 NO. XXX. 
 
 Doctor Macknight is of opinion that the sixth hour here is not the 
 Jewish, but the Roman sixth hour; and that John, writing so far from 
 Judea, does not compute the hours of the day as the Jews did: but 
 makes them correspond with the Roman. The sixth hour in Judea, 
 was twelve o'clock, noon; in the Roman and our arrangment of the 
 hours, and the sixth hour in the evening with us, was called the 
 twelfth in Judea. There is some degree of plausibility in his remarks 
 upon this hypothesis; but there is not decisive evidence that it is a 
 fact. 
 
 NO. XXXT. 
 
 Griesbach has expelled the concluding verse from the 7th, and to 
 the end of the 11th verse of chapter viiL from the sacred text as 
 spurious. Some modern translators have follow <d his example. We 
 have given them in italics, as we do all the spurious readings still 
 found in the common Greek, excepting those which our translators 
 have expelled. Campbell says, "Many of the best critics and expo- 
 sitors of different sects, have entertained strong suspicion; of them. " 
 Amongst these he enumerates Calvin, Beza, Grotius, Erasmus, Ham- 
 mond, &x. "Eutheiuus, in the twelfth century, is the first who lias 
 explained them. And he assures us they are not to be found in the 
 most correct copies. They are wanting in many of the most aucien* 
 
APPENDIX* 413 
 
 and respectable manuscripts. If an interpolation, they arc a very 
 ancient one, having been found in some copies before Grig-ens time. 
 Some have ascribed them to Papias, in the second century, and others 
 say they were transcribed from the apocryphal gospel to the Hebrews- 
 There are some internal presumptions as well as external, against the 
 authenticity of this passage." The Greeks still read them in their 
 copies, though, in some of them they are marked as spurious. Tiny 
 do not, however, affect the doctrinal import of the New Testament, 
 and nothing of importance depends upon their adoption or rejection-. 
 NO. XXXII. 
 
 This sentence, though capable of being interpreted as a prophecy, 
 is supposed to have been uttered by Caiaphas, merely as a political 
 opinion or advice. His meaning seems to be — admitting Jesus to be 
 an innocent person, yet it might be expedient to put him to death to 
 save the nation; for if he gathered a party, the jealous Romans 
 would suppose it was designed against their authority, and would 
 come and destroy, not only his party, but the whole nation. — 
 Some of the Sanhedrim, probably Joseph of Arimathea, andNicode- 
 mus, had objected to the policy of the Sanhedrim, and Caiaphas 
 admitting their plea of his innocence, replied that it was expedient 
 for the safety of the nation to put him to death, however innocent 
 he might be." Such is the substance of Campbell's note on the pas* 
 sage. 
 
 no. xxxni. 
 
 There is an ambiguity here in the original, which, after the English 
 translators, I have retained in this version. It may either mean "do 
 you love me more than you love these things?" that is, your boats, 
 nets, and other implements of fishing, by which you earn a liveli- 
 hood-? or, Do you love me more than these men (your fellow-dis- 
 ciples) love me? Both can be supported by many plausible argu- 
 ments. I incline rather to this second interpretation; but as the 
 construction will admit either, and as neither of them is unsuitable to 
 the context and the occasion, I thought it the safer method in a trans 
 iator, to give the expression in the same extent in which the Evange 
 list has given it, and leave the choice free to his readers. — Campbell, 
 
 NO. XXXI V. 
 
 Thomson translates the last verse thus: "There are indeed many 
 other things which Jesus did; with respect to them, if they were all 
 committed to writing, one by one, even then I do not think that the 
 world would cordially receive* the books written." yuptoy sometimes 
 signifies to receive cordially. This, however, is the most rare meaning 
 of it. It occurs but once m this signiiicatton in the New Testament, 
 namely, 2 Corinthians vii. 2. This translation strips tl is verse of the 
 hyperbole, which it exhibits in the usual rendering. Doddridge and 
 others suppose that it means no more than the number of books 
 would be so great that few, if any, would have leisure to read them. 
 Either interpretation declares a truth — the one adopted in the text is 
 the most natural rendering. Thomson's is the most nigseftius, and, 
 perhaps, the true rendering'. 
 
 35* 
 
414 ifrPExi 
 
 NO. WW 
 
 "V erso 15. " Together.* 1 Doddridge. "Assembled." Thomson 
 "Brethren." Campbell. "Men and brethren." Dod- 
 dridge and others. It is not M ■■:, bnt d 
 
 umds occur thirteen times in the Acts of Apostles, and 
 Bhould invariably be translated f/refAn i in the Greek idiom. 
 Campbell gives man; instances of similar inaccuracies in the com- 
 mon version. Dem . the best writers in (.recce, Q8( 
 :.a in the same way. "Our int e rpre te r s ," nya Campbell, 
 "must have proceeded on the supposition that the apostle.-, by 
 such compellations, divided their hearers into two classes; one of 
 them they barely denominated men — the oilier they more affec- 
 tionately saluted brethren. 15ut ihat there is no foundation for this 
 conceit is manifest; lor, in that case, the copulative mm must have 
 been inserted between the words." 
 
 Thomson lias it, "Jfew, brethren's* 1 but, in our idiom, most un- 
 questionably the term men is, in every instance, redundant. In- 
 stead of "Men of Athene" we have on the same principle simply 
 the word Athenians, and in all similar cases have preferred Camp- 
 bell to any oilier translator who adopts the common method. 
 
 NO XXXVI. 
 
 Scctios 2d. — As the number ot references to the Appendix is 
 greater in this, and in the suos <juent books of the New Testa- 
 ment, than in the preceding, we have collected more under one 
 No. than before. The reader will find sundry criticisms, and differ- 
 ent translations under one reference, not alwa)s marked in the 
 text, (as they would rather have disfigured the page,) but here 
 they are marked according to the common divisions of chapters 
 and verses. 
 
 Chapter ii. verse". "Divided tongues." Doddridge. "Separate 
 tongues." Thomson. Verse 11. '"And the sojourners who are 
 Romans, Jews and proselytes." Doddridge. "Roman strangers 
 also, both Jews and proselytes." Thomson. 
 
 Verse 23. 'Determinate counsel, and prescience of God. Dod- 
 dridge. "Declared counsel and predetermination of God." C ;mp. 
 <)£*'Tumi is the word translated declared in Romans i. 4. ^declared 
 \o be the Son of God." Common version. "Express counsel." 
 Vulgate in the French of Simon. 'Hands of sinners" is t>y many 
 critics here understood of the Gentiles. 
 
 NO. XXXVJL 
 
 Verse 37. "Repent." Doddridge. ' Reform." Campbell. As 
 ve have always given Campbell's translation of JMmwuu and M» 
 
 '.■.■..U'j. in the bowks which he did not transla T e, as well as in those 
 which he did translate, we shall give an extract from h:s dissertation 
 on this word and Mtlu.u&.oy.su, both of which are uniformly rendered 
 by one English word in the common version. 
 
 "When such a sorrow was diuued to as either was not produc- 
 tive, or, in the nature of things, does not imply it, the word 
 netanoeo (commonly rendered repent) is rever used. Thus the 
 repentance ot Judas, wiiich drove turn to despair, is expressed by 
 
APPENDIX. 4lo 
 
 ivelameletheist. When Paul, writing to the Corinthians, mentions 
 the sorrow his former letter had given them, he says, that, con- 
 sidering the good effects of that sorrow, he does not repent that he 
 had written it, though he had formerly repented that he had written 
 it. Here no more can be understood by his own repentance spoken 
 of, but that uneasiness which a good man feels, not from the con- 
 sciousness of his having done wrong, but from a tenderness for 
 others, and a fear lest that which, prompted by duty, he had said, 
 should have too strong an effect upon them. As it would have 
 made nonsense of the passage to have I'endered the verb in English 
 reformed instead of repented, the verb metanoeo instead of metame- 
 lomai, would have been improper in Greek. There is one passage 
 in which the Apostle has employed both words, and in such a man- 
 ner as clearly shows the difference. In the common version, 
 "godly sorrow works repentance to salvation, not to be repented 
 of." This is a play upon the word repent, which is not in the 
 original. The change in the word plainly shows that, in the judg- 
 ment of the Apostle, there would have been something incongru- 
 ous in using the same word." Godly sorrow ivorks reformation not 
 to be repented of, is a fair and intelligible translation of it. Metanoia 
 denotes such a change of mind as issues in reformation; and when 
 enforced as a duty, ought always to be rendered reformation; 
 Metanoeo by reform, and metamelomai, in my opinion, ought to be 
 rendered repeivb." We have so done in all places. Of this luminous 
 and convincing dissertation, we have only room for another extract, 
 * It may be said that, in using the terms repent and repentance, as 
 our translators have done for both the original terms, there is no 
 risk of any dangerous error; because, in the theological definitions 
 of repeniance, given by almost all parties, such a reformation of 
 the disposition is included as will infallibly produce a reformation 
 of conduct. This, however, does not satisfy. Our Lord and his 
 Apostles accommodated themselves in their style to the people 
 whom the> addressed, by employing words according to the re- 
 ceived and vulgar idiom, and not according to the technical use of 
 any learned Doctors. It was not to such that this doctrine was 
 revealed, but to those who, in respect to acquired knowledge, 
 were babes. 1 he learned use is known, comparatively, but to a 
 few; and it is certain that, with us, according to the common accep- 
 tation of the words, a man may be said just as properly to repent 
 «f a good as of a bad action. A covetous man wdl repent of the 
 alms which a sudden fit of pity may have induced him to bestow. 
 Besides, it is but too evident, that a man may often justly be said to 
 repent, who nevef reforms. In neither of these ways do I find the 
 word fj.fi -j.v out, ever used." 
 
 Verse 42. "In the community, and in the breaking of- the loaf.*' 
 Thomson. Verse 47. "And the Lord added daily to the congrega- 
 tion them who were cured." Thomson. 
 NO. XXXVIII. 
 
 iii. 7. Jesus of Nazaretn. Doddridge. Jesus the Nazarene. 
 Campbell. Verse 21. Who was before appointed. Doddridge* 
 Who was beforehand proclaimed. Thomson. Regulation of all 
 
. Doddrid \ Campbell. 
 
 imson md 
 ;uard. 
 . Can be 
 I t1 they I). i 1 been with 
 
 Jcju- I heir having been with Je- 
 
 s :s Thomson. \ Doddridge. I lis anotat- 
 
 ed Thomson and Campbell, ttermined. Dod- 
 
 dridge. Determinatety marked out beforehind, i.e. in t !»e pro- 
 
 . Thomson. 14. (>i -eat grace. Doddridge. Great graceful- 
 ness. Campbell Chapter v. verie 42. Preach Jesus the Mi 
 Doddridge. Publish Lhe glad tidings, that. Jesus is the C 
 Thomson. To declare the good news, that Jesus is the Messiah. 
 Campbell. 
 
 \X\i\. 
 verse 11. Blasphemous words. Doddridge. TJ-- 
 proachful words, . Campbell, verse 10. Favor. Doddridge. Grace- 
 fulness. Campbell. Preaching the word, Doddridge. Declaring 
 the glad tidings of the word. Campbell. On the words uqwrra, 
 vt&yi , . and <f.<fwxa the first three commonly 
 
 rendered to preach, the last to teach, lie very justly observes 
 
 lie word preach does not, in our idiom, suitably express 
 the precise import of the words employed by the sacred penmen, 
 lie says, "no moral instructions or doctrinal explanations, given 
 either by our Lord, or by his Apostles, are ever, either in the 
 
 Is or in the Acts, denominated preaching." Kerusso, signi- 
 fies to proclaim any news, good or bad. Euangellizo, to declare, 
 pu dish or announce, good news only. The former implies that 
 the proclamation is open and public, and it may be applied to any 
 repetition of the same f'.cr or event: the latter is chiefly used to 
 denote the first proclamation of good news: and it may be applied, 
 V* hether the annunciation is public or private. Katangello is nearly 
 synonomous with Kerusso and euangellizo. "It is an interrm 
 term between them. In regard to the manner it implies more of 
 public notice than is necessarily implied in euangellizo; but 
 less than is denoted by Kerusso. In regard to the subject, though 
 commonly used to express good news, it does not express quite 
 so much as euangeliizo; but it expresses more than Kerusso, 
 whicii generally refers to some one remarkable fact or event, 
 that may be told in a sentence or two." The word tUthuko is 
 properly rendered by the word teach. It ought never to be 
 confounded with the other terms, whose meaning is so different. 
 As the word preach, is used in a latitude which the use of 
 the aacred writers will not warrant, we ha\e most generally 
 preferred the interpretation given by Campbell, to that given 
 by any odier transla'or. Were we to adopt one uniform translation 
 of these words, adapted to convey the same ideas to an English, 
 reader, which the Creek text conveyed to the people who spoke 
 that language, we would translate Kerusso, I proclaim; Katai 
 I announce, Euangeliizo, I publish or declare good news; and <£< 
 
 . I teach. To this we have generally conformed. If there 
 
■VPPENU1X. 417 
 
 be any deviation, it is in adopting other words of a similar import 
 The ideas exhibited are the same. 
 
 On the word preach, we .shall give one extract from Campbell'*; 
 tation, all of which is worthy of the attention of every reader 
 capable of understanding it. It is certainly most correct and judi- 
 cious Vol.1, p. 373. "To preach, is defined by Johnston, in his 
 Dictionary, "to pronounce a public discourse on sacred subjects.* 
 This expresses, with sufficient exactness, the idea we commonly affix 
 to it. For, we may admit, that the attendant circumstances of church* 
 pulpit, text, worship, arc but appendages. But the definition, given 
 by the English lexicographer, cannot be called an interpretation of 
 the term KJigtwva, as used in Scripture. For, so far as it is from being 
 necessary that the Kmjy/uet should be a discourse* that it may be only 
 a single sentence, and a very short sentence too. Nay, to such brief 
 notifications we shall find the term most frequently applied. Besides 
 the word KHtvarm, and x.n^uyjua f were adopted with equal propriety, 
 whether the subject were sacred or civil. Again, though the verb 
 sofgwo-s-ai always implied public notice of some event, either accom- 
 plished, or about to be accomplished, often accompanied with a 
 warning, to do or forbear something; it never denoted either a com- 
 ment on, or explanation of, any subject, or a chain of reasoning, in 
 proof of a particular sentiment. And, if so, to pronounce publicly 
 such a discuorse as, with us, is denominated sermon, homily, lecture, 
 or preaching, would, by no means, come within the meaning of the 
 word xr.ouc-o-M in its first and common acceptation. It is, therefore, 
 not so nearly synonymous with tifcto-xae, I teach, as is now commonly 
 imagined." 
 
 NO. XL. 
 
 See No. ST. This sentence Thomson translates thus: — "Repent 
 therefore, of this wickedness of thine, and beseech God, if indeed 
 this thought of thine heart can be forgiven thee. For I perceive 
 that thou art for bitter gall, and for a bond of iniquity." Chap, 
 viii. 33. "In his humiliation his condemnation was extorted, and 
 who shall declare (the wickedness) of his generation?" Newcome. 
 "In his humiliation his judgment was taken away; and who shall 
 declare his generation?" Doddridge. "In his humiliation his legal 
 trial is taken away: who will declare his manner of life. Thomson, 
 chap. ix. 11. We have added the supplement to me. The con- 
 text requires it. We cannot suppose that Saul never prayed be- 
 fore this time. This would be contrary to his own account of his 
 former life. But we can very well understand and see the pro- 
 priety of his being represented as now praying to Jesus for the first 
 time in his life. A better proof of the change of his mind, respect- 
 ing the character of Jesus, could not be given than this: — "Behold 
 he prays to me." v. 31. Admonition of the Holy Spirit. Camp- 
 bell. Consolation of the Holy Spirit. Doddridge. Chap. x. 17. 
 "Peter was pondering." Thomson. "Was doubting" Doddridge.. 
 NO. XLI. 
 
 Chap. x. v. 22. Instructed. Campbell. Divinely instructed. 
 Doddridge. Verse 25. Prostrating himself at his feet, made obei- 
 sance. Thompson. And falling down at his teet, worshipped taw*. 
 
418 APV KM) IX. 
 
 Doddridge: Verse 40. Has granted him. Thomson. Has given 
 him. Doddridge. Chapter m. verse 16. We h:tvc supplied the 
 words, (on Pentecoat) at illustrative ol ' to which 
 
 Peter refers. Verse 18. Obatruct. rhomson. Prohibit. Doddridge-. 
 NO. XL1I. 
 
 Speaking the word. Campbell. Preaching the word. Dod- 
 dridge. See No. 39. it is here '■>•■■> to speak. Verse 26, Named 
 Christiana. Campbell. By Divine appointment named Christiana. 
 Doddridge. Doddridge and Campbell do not agree in interpreting 
 U»e word y^y f.(-.. The former will have it to signify 9ome 
 communication from God: to be warned, admonished, or instruct- 
 ed, from God. The latter argues, that it dies not imply that the 
 communication, warning or appointment, comes from God; any 
 more than the word warning, admonition, implies from whom it 
 comet. Hence, Doddridge supposes that the disciples received the 
 name Christians by a communication from Heaven; Campbell, that 
 it might have been imposed as a term of reproach by their enemies: 
 but the Christians soon adopted it, and gloried in it as the most 
 honorable compellation. Chapter xii. verse 9. Waa real. Thorn* 
 son. Was true and real. Doddridge. Chapter riii. verse 10, I 
 Child of the Devi!. Campbell. Son of the Devil. Doddri 
 NO. XL11I. 
 
 "I will give you the sure mercies of David." Doddridge. "I 
 
 will give you the gracious promises to David which are faithful. 
 
 Thomson. Verse 4.3. To persevere in the grace of Cod. Thomson. 
 
 To continue in the grace of God. Doddridge. Verse 45. Contra- 
 
 ,-• and rpviling. Thomson. Contradicting and blaspheming. 
 
 •Doddridge. Sec No. 22. 
 
 NO. XLIV. 
 
 "And as many as were determined for eternal life believed." 
 Doddridge. "And as many as were fitly disposed for eternal life 
 believed." Thomson. So many others — "As many as were disposed ' 
 for eternal life believed." Whitby. And all tiny who had been 
 before ordained to eternal life believed. Simon's translation of the 
 Vulgate, There is no before in the Creek. Some have read it 
 thus — As many as believed were set in order to eternal life. Jo- 
 seph Mede contended, that the phrase "tetagmenoi eia zoen t.io- 
 nion*' was a periphrasis for a proselyte of the Gate. By changing 
 the pointing of the verse, Sir Norton Knatchbull has it, "As many 
 as were met together (that is all the Gentiles) believed to eternal 
 life." We prefer Doddridge, because his translation is as ambigu- 
 ous as the Greek. This word is used in the New Testament to 
 denote one's own determination as well as that of another. Chap- 
 ter 14. verse 4. We also are men obnoxious to the same infirmi- 
 ties with yourselves. Doddridge. We are your fellow mortals. 
 Campbell. Verse 23. And when they had constituted presbyters. 
 Doddridge. Elders. Campbell. They therefore appointed elders 
 for them in every congregation. Thomson. 
 NO. XLV. 
 
 I will rebuild. Thomson. Build up. Doddridge. Verse 18. 
 Now all ins works are from eternr.y, known unto God. Doddridge. 
 
APPENDIX. 419 
 
 \\ ho ^ioes all thing's known (unto him) from the beginning". Gries- 
 bach's improved Greek text. Verse 19. Wherefore I determine. 
 Doddridge, My judgment is. Thomson, and common version. 
 Verse 37. Barnabas determined. Doddridge. Advised. Thomson, 
 NO. XLVI. 
 Spirit of Jesus. Doddridge. So Griesbach and other critics. 
 Chapter xvi. verse 14. The Lord opened. Doddridge. Had 
 opened. Thomson. Verse 20. 22 36. 38 Officers. Doddridge. 
 Generals. Thomson. Verse 31. What must I do that I may be 
 saved. Doddridge. What must I do that I may be safe. Wake- 
 field. The jai'or meant no more than what shall I do to be safe 
 from punishment for what had befallen the prisoners and the prison? 
 This is, beyond doubt, the sense of the passage, though Paul in his 
 rep'y. uses the words in a more extensive signification; a practice 
 common in these writings. Wakefield. Chapter 17. 6. Rulers 
 Doddridge. Magistrates. Thomson. 
 
 NO. XL VII. 
 
 Hearing somewhat new. Doddridge. Hearing news. Thomson, 
 Verse 23. Worship of invisible powers. Doddridge, Demons, 
 Thomson. Verse 26. Times foreallotted. Doddridge. Timrs pre- 
 viously arranged in order. Thomson. Verse 30. Charges all men. 
 Doddridge. Makes proclamation to all men. Thomson. In righte- 
 ousness. Doddridge. Righteously. Thomson. Chapter xviii. verse 
 5. Borne away. Doddridge Enrapt. Thomson. Verse 11. Sat 
 down. Doddridge. Continued. Thomson. Verse 26. To their 
 house. Doddridge. Aside. Thomson. Verse 27. By his gift. 
 Thomson. Through grace. Doddridge. Chapter xix. verse 3. 
 We have supplied the word received, for the same reason the 
 King's translators supplied the word given, John vii. 39. Verse 
 13, Strolling Jews. Thomson, Vagabond Jews. Doddridge, 
 Verse 39. Assembly. Doddridge. Congregation. See No. 
 x Chapter xx. verse 7, Prearhed. Doddridge. Discoursed. 
 Campbell. Verse 28. Church of God. Doddridge. 01 the 
 Lord. Griesbach. Chapter xxi. verse 8. Paul and his com- 
 pany. Doddridge. They. Griesbach. Verse 24. With them. 
 Doddridge. For them. Thomson, Verse 31. 32 33 Tribune* 
 Doddridge. Commander. Thomson. Chapter xxii verse 5. The 
 court of the elders. Doddridge. The national senate. Campbell. 
 Verse 14. Foreordained thee. Doddridge. Chosen thee. Com- 
 mon version. Verse 24. And ordered. Doddridge. Saying, 
 Thomson. Verse 26. Told the tribune. Doddridge. Addressed 
 the commander. Thomson. Consider what you are about to do, 
 Doddridge. What are you about to do? Griesbach. Chapter xxiii* 
 1. Conversed before God. Doddridge. Lived before God. Com. 
 mon version. Verse 8. We have supplied departed before spirit; 
 for it is acknowledged that the Sadducees did admit, that there 
 were spirits in men, and only denied their future or separate exist- 
 ence. Verse 21. A curse. Doddridge. Anathema. Thomson, 
 Chapter xxiv. verse 7- Lysias the tribune. Doddridge, Com? 
 mander of the Cohort. Thomson, 
 
120 APPENDIX. 
 
 NO. XLVIIT. 
 
 r "The Greek word ougwa ftr< -, which properly imports no more 
 than election of choice was commonly employed by the Helen ist 
 
 .kws, in our Saviour's time, when the people were much divided 
 in their religious sentiments, to denote, in general, any branch of 
 the division, and iras nearly equivalent to the English word-, class, 
 
 party, sect. The word was not, in its earliest acceptation, conceiv- 
 ed to convey any reproach in it, since it was indifferently used, 
 either of a party approved, or of one disapproved by the writer. 
 in this way it occurs several times in the Acts of the Apostles, 
 where it is always (one single passage excepted) rendered 
 We hear alike of the sect of the Sadducees, and of the sect of the 
 Pharisees. In bo h places the term is adopted by the historian purely 
 for distinction's sake, without the least appearance of intention to 
 convey either praise or blame. Nay, on one occasion, Paul, in the 
 defence he made for himself before King Agrippa, where it waa 
 manifestly his intention to exalt the party to which he had belong- 
 ed, and to give their system the preference to every other system 
 of Judaism, both in soundness of doctrine, and purity of morals, 
 expresses himself thus: My manner of life, from my youth, which. 
 was at the fist among mine ow?i nation at Jerusalem, know all the 
 Jews, "which knew me from the beginning, if they would testify: that 
 after the straitest sect of our religion, I lived a Pharisee." 
 
 "There is only one passage in that history wherein there is an 
 appearance that something reproachful is meant to be conveyed 
 under the name. It is in the accusation of Paul, by the orator 
 Tertullus, on the part of the .lews, before the governor Felix; 
 where amongst other things we have these words: We have 
 found this man a pestilent fellow, and a mover of selition among all 
 the Jews throughout the world, and a ringleader of the sect of the ira« 
 znrenes. 1 should not, however, have imagined that any part of 
 the obloquy lay in the application of the word last mentioned, if it 
 had not been for the notice which the Apostle t. j kes of it in his an- 
 swer. But this I confess unto you, that after the way which they call 
 heresy, so -worship I the God of -my fathers " — 
 
 "Her*, by the way, I must remark a great impropriety in the 
 English translation, though in this, 1 ackowledge, it does but fol- 
 low the Vulgate. The same word is rendered one way in the 
 charge brought against the prisoner, and mother way in his an- 
 swer for himself. The consequence is that, though nothing can 
 be more apposite than this reply, in this instance, as it stands in 
 the original; yet nothing can appear more foreign than this passage, 
 in the two versions above mentioned. The Apostle 9eems to de- 
 fend himself against crimes, of which he is not accused. In both 
 places, therefore, the w<rd ought to have been translated in the 
 Simc manner, whether heresy or sect. In my judgment, the last 
 term is the o. ly proper on-; for lie word heresy, in the model 
 acceptatioi , lits the import of the original word, as used ii 
 
 the Scripture." 
 
 "In order to prevent mistakes, I shall here further observe, tha 
 fjie vrork te zt among the Jews, was not in its ftpplicati9n entirelj 
 
appendix. 421 
 
 coincident with the same term as applied by Christians to the sub- 
 divisions subsisting among themselves. We, if 1 mistake not, inva- 
 riably use it of those who form separate communions, and do not 
 associate with one another in religious worship and ceremonies. 
 Thus we call Papists, Lutherans, Calvinists, different sects, not so 
 much on account of their differences in opinion, as because they 
 have established to themselves different fraternities, to which, in 
 what regards public worship, they confine themselves, the several 
 denominations above mentioned have no intercommunity with one 
 another in sacred matters. High church and low church we call 
 only parties, because they have not formed separate communions. 
 Great and known d.fferences in opinion, when followed by no ex- 
 ternal breach in the society, are not considered with us as consti- 
 tuting distinct sects, though their differences in opinion may give 
 rise to mutual aversion. Now, in the Jewish sects, (if we except 
 the Samaritans,) there were no separate communities erected. 
 The same temple <uid the same synagogues were attended alike 
 by Pharisees and by Sadducees, Nay, there were often of both 
 denominations in the Sanhedrim, and even in the priesthood." 
 
 "Another difference was, that the name of the sect was not ap- 
 plied to all the people who adopted the same opinions, but solely 
 to the men of eminence among them who were considered the 
 leaders and instructers of the party. The much greater part cf 
 the nation, nay, the whole populace, received implicitly the doc- 
 drine of the Pharisees, yet Joseplius never styled the common 
 people Pharisees. Nay, this distinction appears sufficiently from 
 sacred writ. The Scribes and Pharisees, says our Lord, sit in Mo* 
 ses' seat. This could not have been said so generally, if any thing 
 further had been meant by Pharisees, but the teachers and guides 
 of the party. 55 — 
 
 '•But, it may be asked, is not the acceptation of the word, in the 
 Epistles, different from what it has been observed to be in the his- 
 torical books cf the New Testament? Is it not, in the former, in- 
 variably used in a bad sense, as denoting something wrong, and 
 blameable? That in those indeed, it always denotes something 
 fanltv, or even crimi.iah I am far from disputing: nevertheless, 
 the acceptation is not materially different from that in which it al- 
 ways occurs in the Acts of *he Apostles. In order to remove the 
 apparent inconsistency in w r hat has been now advanced, let it be 
 observed that the word sect has always something relative in it; 
 and therefore, in different applications, though the general import 
 of the term be the same, it will convey a favorable idea, or an un- 
 favorable, according to the particular relation it bears. I explain 
 rny3ei/by examples. The word sect may be used along with the 
 prop'-r name, purely by wry of distinction from another party cf a 
 different name; in which case the word is not understood to convey 
 either praise or blame. Of this -we have examples in the phrases 
 above quoted, thesectofthe Pharisees, the sect of the Sadducees, 
 the sect of the Nazarenes. In this way we may speak of a strict 
 sect, or a lax sect, or even of a good sect, or a bad sect. If any 
 <hing renreheriidble or commendable be suggested, it is not sug 
 
 36 
 
APPEND 
 
 ! by the term serf, but by the words c< Nth it. 
 
 Again, it may be applied to a formed party in I community, con- 
 aidered in reference to the whole. It tl e comrnunity, of which 
 
 ct is i part, be of such :i nature as not to admit this subdi- 
 v sTon, without impairing and corrupting its constitution, to charge 
 theiri w'uli splitting into th., « : - forming parties, is to charge 
 them wiih corruption, in v. hat ia most essentia] to them as a society. 
 Flei rises all the difference there is in the word, as used in the 
 history, and at used in the Epistles of Peter and Paul; for 
 are the only Apostles who employ it. in the history, the refe 
 
 !; in ihe Epistles, always of the second." — 
 
 . it has no necessary reference to doctrine, krne 
 
 l • ; us .''• •> 1 to the first passage in which it occurs in 
 
 of the truth of this re- 
 in. :•-. ■ ' be a\ You must a'so 
 have- It is plain that what !,e reproves under 
 the name schism in the former verse, is in efftct the same with 
 v hat he bene denominates heresy. Now, the term scbidm I ha^e 
 shown already to have there no relation to any erroneous tenet, 
 but solely to undue regards to some individual teachers, to the 
 prejudice of others, and of the common cause. In another passage 
 of this Epistle, where sneaking of the very same reprehensible 
 conduct, he uses the words strife and faction 1 ; words nearly coin* 
 cident with schisms and heresies; his w hole aim in these reprehen- 
 sions, is well expressed in i':'.^c words, that yoti may learn in v*. 
 (that i% in himself and Apollos, whom he named for example's 
 sake) not to think of then above that which is written, above what 
 Scripture warrants, that no one of yon be pnj}\>l up fir one: make 
 your boast of one, titer. 
 
 "It mny ho said, docs not this exp'anat'on represent the words 
 tchism and heresy ?s synonymous? That there is a great affinity 
 in their significations is manifest; but they are not controvertible 
 terms. I do not find that the word ryiT-yu schism is ever applied 
 in holy writ to a formed party, to which this word is commonly 
 applied. I understand them in the Epistles of this Apostle, as 
 expressive of different degrees of the same evil. An undue attach- 
 ment to one part, and a consequent alienation of affection from 
 another part of the Christian community, comes under the denom- 
 ination of schism. When this disposition has proceeded so far as 
 to produce an actual party or faction among them, this effect is 
 termed heresies. And it has been remarked that even this term 
 was at that time currently applied, when matters had not come to 
 an open rupture and separation in point of communion. There 
 was no appearance of this at the time referred to, among the Cor- 
 inthians. And even in Judaism, the Pharisees and the Sadducees, 
 the two principal sects, nay the only sects mentioned in the Gos- 
 pel, and (which is still more extraordinary) more widely different 
 in their religious sentiments than any two Christian sects, still 
 joined together, as was but just now observed, in all the offices 
 of religious service, and had neither different priests and ministers), 
 nor separate places for social worship, the reading of the law, pj 
 
appendix. 423 
 
 the observance of the ordinances." — Camp. Die. ix. — Part \v, 
 
 Verse 13 — An offensive conscience. Doddridge. Without of- 
 fence. Common version. Chapter xxvi. verse 13. In the way. 
 Doddridge. On the road. Thomson. Verse 18. To bring them by 
 the faith that is in me, &c. Campbell. To open their eyes, that they 
 nay turn from darkness to light, and from the power of Satan unto 
 God; that they may receive forgiveness of sins, and an inheritance 
 among them that are sanctified through faith which is in me. Dod. 
 Verse 24. Much learning. Thomson. Much study., Doddridge. 
 Chains. Thomson. Bonds. Doddridge. Chapter xxvii. verse 21. 
 To have gained. Doddridge. Incurred. Thomson. Verse 23. 
 To day you are looking for the fourteenth day. Doddridge. Long- 
 ing for the fourteenth day. Thomson. Verse 35. Some food. 
 Doddridge. A refreshment. Thompson. Proper for. Doddridge. 
 Conducive to. Thomson. Apostleship. Macknight. Apostolic 
 mission. Thomson. 
 
 NO. XLIX. & L. 
 Verse 20. Codhead. Macknight. Divinity. Thomson. When 
 thought upon. Thomson. Being understood. Macknight. Verse 
 US. Reptiles. Thomson. Creeping things. Macknight. Vei^e 
 28. Unapproving. Macknight. Undiscerning. Doddridge. 
 
 NO. LI. 
 
 Who though they know. Macknight. Some who clearly under- 
 stand. We have followed the pointing of Griesbach and concur 
 in opinion with Locke, that this should be the commencement of 
 a new paragraph, and not the conclusion of a sectional d. vision. 
 Verse 6. The day of wrath. Macknight. A day of wrath. Thom- 
 son. There is no article, prefixed to day in the Greek. 
 NO. LII. 
 
 Dr. A. Clark is of opinion that <pu<ru here rendered l by nature? 
 is to be understood in the sense given it in Suicer's Thesaurus, in 
 Latin, reipsa, revera; in English, certainly, truly, 'When the Gen- 
 tiles who have not the law, truly, or in effect, do the things contain- 
 ed in the law. So Gal. 4, 8 — '"Which by nature are no Gods.* 
 ''Which cert ainh are no gods.' So also Ephes. 2, 3. 'by nature 
 children of wrath. Truly, inconieslibly, children of wrath even as 
 ethers.' 
 
 NO. LHI. 
 
 A propitiatory. Macknight. A mercy seat. Thomson 'IkctVJtpiw 
 never signifies propitiation* In the Old and New Testament it al- 
 ways sign'fies the mercy seat or propitiatory. 5 It was the name 
 given to the golden lid which covered the ark of the covenant on 
 which the Shechnah or cloud of glory rested. Improved version. 
 So Locke after Mede, argues, 'The antitype of the golden lid is 
 Jesus, who is now the i\u.<r]ipicv the propitiatory.' £'.x malim through 
 fuith is wanting in the Alexandrian and some other manuscripts, 
 but retained by Griesbach. 
 
 NO. LIV. 
 
 We shall give Thomson's translation of this passage: — "And not 
 oniy so, but we also boast in God, through our Lord Jesus Christ; 
 
4 -it \ j ; 
 
 bj whom we hav< lined this reconciliation, on tliis ac- 
 
 count— as sin entered intothii world by one map, and death by sin, 
 and to death for which all sinned passed through unto all men: for 
 in in the world until (be law: now sin is not placed to 
 
 account where tin re is no law: but death reigned from Adam to 
 
 -. even over them who had not sinned after the likeness of the 
 
 transgression of Adam, who is ■ t\ pe of him who was to come: but 
 
 the free gift is not ai the tranagresaion; for if for the transgression 
 
 of the one, the many died] much more has the favor of t.od, and 
 the free gift by the favor of the otlier man, Jesus Christ, sup»-v- 
 abounded to the m:tn\ . m,r is tins ivee gift, as in the case when one 
 ainned: for the sentence was a condemnation for one offence, but 
 the free gift is an acquittal from many transgressions. Tor if for 
 the offence of the one, death reigned by that one; much more shall 
 they who receive the superabundance of this favor and of the free 
 gift of this acquittal, reign in life by the other, namely Jesus 
 Christ. Therefore, as by one transgression there was a sentence 
 of condemnation for all men; so by one acquittal there is an adju- 
 dication of life for all men, For as by the disobedience of the one 
 man, the many were ranked as sinners, so also by the obedience of 
 the other man, the many will be ranked as righteous." 
 
 In Macknight's translation, the term sentence is supplied out of 
 the context, and is not an arbitrary supplement. In justice to 
 this translation, we ought to give at least the two following critical 
 notes on the leading terms: — 
 
 •'Because i.*.xinu-j., righteousness, is here opposed to x*t*x£///.:/, 
 condemnation, our translators took its meaning to be the same with 
 i./.uu-r, verse 1C. and therefore they translated it justification. 
 But as StK-j-uy.-x no where else in scripture is used for fateuatric, 
 and as its ordinary meaning \ ime sense, it is to be pre- 
 
 ferred; especially a->. in the next verse, the apostle represents those 
 who have received th 'gift of pardon, as having received the gift of 
 righteousness; that i-., the gift of having their faith counted for 
 righteousness, and us thereby certain of obtaining eternal life. 
 Wherefore, to argue with Beza, that to entitle believers to eternal 
 life, Christ's righteousness must be imputed to them, is to contra- 
 dict the scripture, which constantly represents eternal life, not as 
 :i debt due to believers, which it would be if Christ's righteousness 
 were transferred to them by imputation, but as a free gift from God.' 
 
 As MfTatXftfjLit condemnation, in the foregoing clause, denotes 
 the Sentence of God, by which Adam and all his posterity were 
 condemned to death, its opposite, J. ■ xtion of 
 
 ije, must signify the sentence of God, whereby Adam and ali his 
 posterity were Buffered to live a while on earth, and are to be 
 laised from the dead at the last day. See verse 9. note 1. The 
 benefit of this sentence all partake of; and therefore it is said to 
 have come iipon all men. Tliis sentence, called the gracious gift, 
 Verse 16. whereby our first parents were respited from ir.sta:.c 
 death, is implied in what God said to Eve, Get), hi. 16. Inoorro-m 
 th children: and lo Adam, verse 19. In th 
 
APPENDIX. 425 
 
 tf your face shall you eat bread, till you return unto the ground: and 
 to the serpent, verse 15. The seed of the -woman shall bruise your 
 head." 
 
 NO. LV. 
 
 This sentence is thus translated by Thomson:— 'So I found the 
 commandment which was for life, to be for death.' Some have 
 read it thus: 'The commandment which (I thought would lead) 
 to life, I found (to lead) to death.' 
 
 NO. LVI. 
 
 In justification of the supplement 'by no means' Macknight ob- 
 serves: — Bo I myself now as a slave, serve -with the mind the law of 
 God, but -with the flesh the law of sin? Aga av olvtos i-ya>, &.C. Here apa. is 
 3 particle of interrogation. See Ess. iv. 88. This question is an 
 inference from what the apostle had said concerning his being de- 
 livered from the body of death, through Jesus Christ. Being de- 
 livered, Do I myself then as a slave serve -with? &c. Translated in 
 this manner, interrogatively, the passage contains a strong denial, 
 that the person spoken of, after being delivered from the body of 
 this death, any longer serves, as formerly, with the mind only, the 
 h\v of God, and with the flesh the law of sin in his members, where- 
 as, translated as in our English Bible: So then with the mind I my- 
 self serve the law of God, but with the fiesh the law of sin, it repre- 
 sents the delivered person as still continuing in that very slavery to 
 sin, from which he says he was delivered by God through Christ, 
 and utterly overturns the inference drawn, chapter viii. 1. from 
 what is said in this passage: There is therefore now no condemnation 
 to those in Christ Jesus, who walk not according to the flesh, but ac- 
 cording to the spirit. 2. For the law of the spirit, he. But if those 
 to whom there is no condemnation, walk not according to the flesh ,' 
 but' according to the spirit, it surely cannot be said of such in any 
 sense, that with the flesh they serve the law of sin,- so that the trans= 
 la'ion of verse 25 is utterly wrong, and even dangerous. 
 
 Thomson translates it interrogatively without the supplement, 
 thus: (Do I then with the mind serve the law of God s but with the 
 flesh the law of sin?) 
 
 NO. LVir. 
 
 Verse 8. Live to, Macknight. Are in. Thomson. Verse 24. 
 Hope seen, Macknigh'. Hope attained, Thomson. We do not see. 
 Macknight. We do not enjoy. Thomson. Verse 26, Strongly 
 complains. Macknight. Intercedes. Thomson, 
 NO- LVII1. 
 
 "The love of Christ." Marty understand the love of Christ here 
 to be equivalent to our loving Christ, and make the argument stand 
 thus: "Shall the distresses, &c. we suffer for his name, quench our 
 love to him? By no means." 
 
 NO. L1X. 
 
 ("For I myself was wishing to be separated from Christ.") San. 
 There can be no doubt but that this clause ought to be' in a paren- 
 thesis; for the apostle declares his sorrow was for his brethren, and 
 rot on account of himself. And to show his sympathy, he declares 
 that he was once like them, wishing to be anathema, accursed, or 
 
 36* 
 
I 
 
 it< il from Christ. A r eon- 
 
 tempt for J bui of Nazareth. Greek copies read I 
 
 others w-jyj 'a.v, Grieabach. Toone acquainted with the Crei 
 guage, with the import of tfl • and tenses, no proof 
 
 need be adduced to show that thii lund in this rent nay 
 
 be rendered, fwi renders it thus: 
 
 (Fori, even I myself Wished the follow < ist to be devoted 
 
 to destruction.) H .' Tori could 
 
 wish that l myself were made an anathema after the example of 
 Christ. 1 — Doddridge. He supplU s the words after the <• . ample. In 
 the rendering given in the text, the words, AM re sup • 
 
 plied merely tor giving force to the import of the passage; but they 
 ~re not necessary to make sense. For I myself cot. Id wish to be 
 separa'ed trom Christ. Macknight. The Vulgate 
 didivish, and not trptarem, T could wish. To make the Greek capa- 
 ble of denoting / could wish, the particle «» ir.ust be supplied, 
 which some have done, and thereby have obscured the meaning. 
 •For 1 could wish myself to be an ai a'hema for the sp.ke of 
 Christ.' i.e. to be treated as one devoted to destruction. This i.s 
 forced and not in the spirit of the contex'. One modern translation 
 lias it, 4 i'or I also formerly boasted myself to be an alien from 
 Christ.' This is sufficiently free; and although it may be a 
 as respected Paul, it is nut a literal translation of the sentence. 
 
 NO. L*. 
 
 Hated. Macknight, Slighted. Thomson. Jacob have I ' 
 more than Esau. Simon's translation \ ulgate. Hated when it is 
 used in scripture, as it is often comparatively, it signifies only to 
 postpone in our esteem and kindness; for this I need only give that 
 one example. Luke xiv. 26-^- See Mai. i. 2 3. I ocke. Verse 28. 
 Tor he is closing an account and making a deduction with saving 
 goodness. Thomson. 
 
 NO. LSI. 
 
 I commend them. Campbell. [ bear them fitness. Macknight. 
 Terse 16. The joyful message of peace; the joyful news of good 
 things. Macknight. "Who believes what he hears us proclaim? 
 Campbell. Who baa believed our report? Macknight. 
 NO. LXII. 
 
 "Whom he heretofore acknowledged. Campbell. Whom he fore- 
 knew. Macknight. 
 
 NO. LXII I. 
 
 Measure of faith. Campbell. Proportion of faith. Macknight 
 Verse 20. Give him meat. Macknight. Feed him. Thomson, 
 xiv. 1. Without regard to differences of ©pinion* Thomson. Not 
 in order to the strifes of disputations. Macknight. 
 
 NO. LXIV. 
 ■ You have a belief; exercise it at home by yourself before God. 
 Happy he who upon a strict examination does not condemn him- 
 self. Thomson. Chapter xvi. verse 24. Filled with your company, 
 Micknight. Satisfied. Thomson. 29, A fulness, Thomson. The 
 fulness, Macknight. 
 
til 
 
 APPENDIX. 42? 
 
 NO. EXV. 
 
 Deacon, eftstxsve?, literally signifies minister or servant. Females, 
 as Well as males, were in the primitive church employed as ministers, 
 or servants of the church. Their services were various. See the 
 epistle to Timothy, and the particular allusions in several epistles to 
 those services, hereinafter referred to tins item, 
 NO. LXVl. 
 
 "The Greek word fituwpiov occurs frequently in the New Testa- 
 ment, and is uniformly rendered, in the English translation, mystery. 
 We all know that hy the most current use of the English word mys- 
 tery, (as well as of the Latin ecclesiastic word mysterium and the 
 corresponding 1 terms in modern languages) is denoted some doctrine 
 to human reason incomprehensible: in other words, such a doctrine 
 as exhibits difficulties, and even apparent contradictions, which wc 
 cannot solve or explain. Another use of the word, which though not 
 so universal at present, is often to be met with in ecclesiastic writers 
 of former ages, and in foreign Writers of the present age, is to signify 
 some religious ceremony or rite, especially those now denominated 
 sacraments." — 
 
 "When we come to examine the scriptures critically, and make 
 them serve for the'r own interpreters, which is the surest way of at- 
 taining the true knowledge of them, we shall find, if 1 mistake not, 
 that both these senses are unsupported by the usage of the inspired 
 penmen. A Pier the most careful examination of all the passages in 
 the New Testament, in which the Greek word occurs, and after con- 
 sulting the use made of the term, by the ancient Greek interpreters 
 of the Old, and borrowing aid from the practice of the Helenist Jews, 
 in the writings called Apocrypha, I can only find two senses nearly 
 related to each other, which can strictly be called scriptural. The 
 first, and what [ may call the leading sense of the word, is arcanum^ 
 a secret, any thing not disclosed, not published to the world, though 
 perhaps communicated to a select number. 
 
 "Now let it be observed that this is totally different from the cur- 
 rent sense of the English word mystery, something incomprehensi- 
 ble. In the former acceptation, a thing was no longer a mystery 
 than whilst it remained unrevealed; in the latter, a thing is equally a 
 mysteiy after the revelation as before. To the former, we apply, 
 properly, the epithet unknown, to the latter we may, in a great 
 measure, apply the term unknowable. Thus, the proposition that 
 God would call the Gentiles, and receive them into his church, Was 
 as intelligible, or if you like the term better, comprehensible, as that 
 he once had called the descendants of the Patriarchs, or any plain 
 proposition or historical fact. Yet whilst undiscovered, or, at least 
 veiled under figures and types, it remained in the scriptural idiom, a 
 mystery, having bean hidden from ages and generations. But, after 
 it had pleased God to reveal this gracious purpose to the Apostles, 
 •by his Spirit, it was a mystery no longer." — 
 
 "I signified before, that there was another meaning which the terra 
 p.vs»f»'/ov sometimes bears in the New Testament. But it is so nearly 
 yelated to, if not coincident with, the former, that I am doubtful 
 tyhetlier I can call it other than a particular application of the same 
 
KM) IX. 
 
 F the thing be un . il is not d 
 
 whicb 'J metimes 
 
 employed to denote th< 1 from the 
 
 literal, winch is conveyed ui fable, . sym- 
 
 .! action, rej 
 this c:i -.«', the tefi parativel}'; for, i 
 
 the meaning intended to be \ the apologue, or parable, 
 
 may be to the intelligent, proves ;» kind of veu. The one i 
 were, open to the senses; tl nand reflec- 
 
 tion. Perhaps there was some allusion to tlws import of th< 
 when our Lord 6aid to his disciples, To you it is given /<> knout the 
 mystery oftht kingdom <f-God\ but lo than thai arc without, all these 
 things are done in parables " 
 
 "In tins scn>c puorgMf is used in these words: The mystery of the 
 si ven stars winch you ■ aw in my right hand, and the st r> n govien cun- 
 dlestieka. The sevt n stars an wte angi Is oj the seven churches, and the 
 seven eandlesi Again, in the same hook: 
 
 I will tell you t/.i mystery of the woman, and oj' the beast that carries 
 -. There is only one other passage to which this meaning of 
 the word is adapted, and on which I shall have occasion to 
 afterwards. 2n*s is a great mystery, hut I speak concerning I 
 and the church. Nor is it any objection to the interpretation of the 
 word mystery here, that the Apostle alluded not to ,, but 
 
 to a historical feet, the formation of Eve out of the body of Adam 
 her husband. For, though there is no necessity that the story which 
 supplies us with the body of the parable or allegory (if I may 
 press myself) be literally true; there is on the other hand no necessity 
 that it be false. Passages of true bistory are sometimes allegorized 
 by the saesed penmen. Witni ss the. story of Abraham and his tv. o 
 sons, Isaac by his ael by his bond woman Jlr.- 
 
 gar, of which the Ap y for ft presenting the 
 
 comparative natures of the Mosaic dispensation *wA the Christian." — 
 
 "Before I finish this topic, it is proper to take notice of ope p. 
 wherein the word ftUine*or, it may be plausibly urged, must have the 
 same sense with that which present use gives to the English word 
 mystery, and denotes something which, though revealed, is inexpli- 
 cable, and to human faculties, unintelligible. The words are, With- 
 out controversy great is tlu mystery of godliness: God was manifest in 
 tfiefUsh, justified in the spirit, sun of angels, preached unto tin 
 lihs, believed on in thi world, received ujp into glory. 1 do not here 
 inquire into the justness of this reading, though different from thai of 
 the most ancient versions, the Syriac and the Vulgate, and some of 
 the oldcrt manuscripts. The words, as the}' stand, sufficiently an- 
 swer my purpose. Admit then that some one of the articles enume- 
 rated may be justly called mysteries, in the ecclesiastical and present 
 acceptation of the term; it does not follow that this is the sense of the 
 term here. When a word in a sentence of holy writ, is susceptible of 
 two interpretations, so that the sentence, whichsoever of the two 
 ways the word be interpreted, conveys a distinct meaning suitable lo 
 the scope of the place; and when one of these interpretations ex- 
 presses the common import of the woid in holy writ, and # the other 
 
APPENDIX. 42** 
 
 aligns it a meaning which it plainly has not in any other passage of 
 Scripture, the rules of criticism manifestly require that we. recur to 
 the common acceptation of the term. Nothing can vindicate us in 
 giving it a singular, or even a very common signification, but that all 
 the more usual meanings would make the sentence involve some ab- 
 surdity or nonsense. This is not the case here. The purport of the 
 sentence plainly is, "Great unquestionably is the divine secret, ot' 
 which our religion brings the discovery; God was manifest in the 
 flesh," &.c. .Camp. Dis. ix. Part 1. 
 
 "Xgcv<?/s tttxviu; in the secular times, the times of the ages, or in the 
 times under the law. Why the times under the law were called 
 Xgovoi ctiwioi, the times of the ages, we may find a reason in their ju- 
 bilees, which were etuevss ssecida, or ages, by which all the time un- 
 der the law was measured: and so %$ovot uiuvi? the times of the ages, 
 is used 2 Tim. i. 9. Tit. i. 2. And so atm; the ages, are put for 
 the times of the law, or the jubilees, Luke i. 70. Acts in. 21. 1 
 Cor. ii. 7. and x. 2. Eph. iii. 9. Col. i. 25. Heb. jx. 26. And 
 so God is called the Rock cuavw, of ages, Isa. xxvi. 4. in the same 
 sense that he is called the Bock of Israel, Isa. xxx. 22. i. e. tire 
 strength and support of the Jewish state : for 'tis of the Jews the Pro- 
 phet here speaks. So Exod. xxi. 6. tig tov euuva, to the age, signi- 
 fies not as we translate it for ever, but to the jubilee; which will ap* 
 pear if we compare Lev. xxv. 39. 41. and Exod. xxi. 2. See Bar- 
 thogg's Cristianlty a Revealed Mystery, page 17. 18. Now that the 
 times of the law were the times spoken of here by St. Paul, seems 
 plain from that which he declares to have continued a mystery during 
 those times, to wit, God's purpose of taking the Gentiles to be his 
 people under the Messiah : For this could not be said to be a mystery 
 at any other time, but during the time the Jews were the peculiar 
 people of God, separated to him from among the nations of the earth. 
 Before that time there was no such name or notion of distinction as 
 Gentiles. Before the days of Abraham, I aac and Jacob, the calling 
 of the Israelites to be God's peculiar people, was as much a mystery 
 as the calling of others cut of other nations was a mystery afterwards,. 
 All that St. Paid insists on here, and in all the places where he men- 
 tions this mystery, is to show, that though God has declared this his 
 purpose to the Jews, by the predictions of his Prophets among them; 
 yet it lay concealed from their knowledge, 'twas a mystery to them, 
 they understood no such thing; there was not any where the least 
 suspicion or thought of it, till the Messiah being come, it was openly 
 declared by St. Paul to the Jews and Gentiles, xvnd made out by the 
 writings of the Prophets, which were now understood." 
 
 Locke on the Romans, page 345. 
 NO. LXV1I. 
 
 Call on. Macknight Invoke. DondrMge. Verse 10. Schisms. 
 Campbell. Divisions. Macknight, See No. 43 Perfectly united. 
 Thomson. Compactly joined. Macknight. Verse IB. For the 
 preaching which is 6bnceruing r -he cross. Macknight. For this 
 doctrine, (the doctrine of the cross.) Thomson. Verse 23. We 
 preach Christ crucified. Macknight. We proclaim a crucified 
 Christ. Thomson. 
 
430 AIM'KNMX. 
 
 NO. I \\ 111 
 
 "Mystery. Macknight. becret. Campbell. See No. Co. of the 
 words myttery, bla»phemg t htvcfii, and schism, we adopt Campbell'u 
 Bterpretmtion in preference to an) other. 
 
 NO. LXIX. 
 
 Explaining spiritual things by spiritual words. Thomson, Dod- 
 dridge, Macknight, and many others. Chapter iv. 6. [Teacher] 
 supplied by Thomson. Chapter vii. 6. Marry a woman. Thomson. 
 Touch a woman. Macknight. Verse 26. Tor a man who was a 
 virgin. Unmarried. Thomson. 
 
 NO. ).\\\ 
 This, however, I siy for your own profit, not that I may throw 
 a bond on you, but to lead you to what is honorable, and well be- 
 coming the Lord, without forcible dragging*. Mack night. We 
 have given Thomson in the text. Verse 40. And I am certain that 
 even I have the spirit of God. Macknight. 1 think [in this] 1 have 
 a spirit of God. Thomson. Chapter viii. verse 3. M':t if any one 
 love God, the same is made known hy him. Macknight. Acknow- 
 ledged by him. Campbell. 
 
 NO. IAXI. 
 
 Campbell has written a dissertation of more than thirty octavo 
 pages, equal to about 11 of these, on the words fmf&ixtt, Cmu.u., 
 and J.ux-.mv, all rendered in the common version devil. O A;u. £-./:-, 
 the devil, as a proper name, applies exclusively to the arch apostate 
 Satan. The others are never confounded with it in the sacred 
 scriptures, but are applied to an order of beings represented as 
 very numerous. Diabolos means calumniator, traducer, false ac- 
 cuser; and is sometimes in this sense, in the singular number, 
 applied to human beings. Thus it is applied to Judas. And in 
 the plural number Paul applies it three times, 1 Timothy iii. 11. 
 2 Timothy iii. 3. Titus ii. 3. Twice it is rendered false accusers, 
 once slanderers, applied to both males and females. 
 
 "What the precise idea of the demons, to whom possessions 
 were ascribed, then was, it would perhaps be impossible for us, 
 with an\ r certainty, to affirm; but as it is evident that the two 
 vords, devil and demon, are not once confounded, though the 
 first occurs in the New Testament upwards of thirty times, 
 and the second about sixty; they can by no just rule of interoreta- 
 tion, be rendered by the same term. Possessions are never attri- 
 buted to the being termed the devil. Nor are his authority and 
 dominion ever ascribed to demons: nay, when the discriminating 
 appellations of the devil are occasionally mentioned, demon is 
 never given as one." 
 
 "I observe further, that though we cannot discover, with cer- 
 tainty, from all that is said in the j^n.pel concerning possessions, 
 whether the demons were conceived to be the ghosts of wicked 
 men deceased, or lapsed angels, or (as was the opinion of some 
 early christian writers) the mongrel breed of certain angels (whom 
 they understood by "the sons of Cod" 1 mentioned in Genesis,) and 
 
APPENDIX. 431 
 
 "the daughters of men" — it is plain they were conceived to be ma- 
 lignant spirits. They are exhibited as the causes of the most direful 
 calamities to the unhappy persons whom they possess — dumbness, 
 deafness, madness, palsy, epilepsy, and the like. The descriptive 
 titles given them always denote some ill quality or other. Most 
 frequently they are called Trvfofjutrtk diia&ugTci, unclean spirits,' some- 
 times Trvtu/ui&ra rov>ipct, malign spirits. They are represented as 
 conscious that they are doomed to misery and torments, though 
 their punishment be for a while suspended. "Art thon come 
 hither," fietpetvtvdu Hptds t "to torment us before the time?" 
 
 "But, though this is the character of those demons who were 
 dislodged by our Lord out of the bodies of men and women pos- 
 sessed by them, it does not follow that the word demon always 
 conveys this bad sense, even in the New Testament. This having 
 been a word much in use among the heathen, from whom the 
 Hellenist Jews first borrowed it, it is reasonable to expect that, 
 when it is used in speaking of Pagans, their customs, worship, 
 and opinions; more especially when Pagans are represented a» 
 employing trie term, the sense should be that which is conformable, 
 or nearly so, to classical use. Now, in classical use, the word sig- 
 nified a divine being, though not in the highest order of divinities, 
 and therefore not equivalent to '©toe, but superior to human, and 
 consequently, by the maxims of their theology, a proper object 
 of adoration. "All demons," says Plato, "are an intermediate 
 order between God and mortals." But though they commonly 
 used the term in a good sense, they did not so always. They had 
 evil demons as well as good." — Campbell's Dis. vi. — Part 1. 
 
 We only add, that, as the Jews used the word demon as we do 
 the word ghost, it is reasonable to suppose that sometimes this 
 term is used to represent the spirits of dead men, many of which 
 were worshipped by the Pagans. James evidently speaks of the 
 spirits of dead men, when he says, "The demons believe and 
 tremble." 
 
 NO. LXXII. 
 
 Took a loaf. Thomson, Took bread. Macknight. In the tenth 
 chapter he translates the same term "loaf, 3 ' which ought to be so 
 rendered in this passage. 
 
 NO. LXXIH. 
 
 "Now with regard to you, you are a body of Christ, even indi- 
 vidual members." Thomson. 
 
 Chapter xii. 1. — The spiritual gifts. Thomson. Spiritual matters, 
 Macknight. Chapter xv. 1. — I declared. Common version. I 
 remind you in what terms I proclaimed the gospel which I pro- 
 claimed to you. Thomson. Verse 2. — If you remember in what 
 manner I preached to you, unless indeed you have believed rashly, 
 Macknight. If you retain those joyful tidings which 1 delivered 
 to you, unless, indeed, you have believed in vain. Doddridge^ 
 Verse 36.— Thou fool. Macknight. Simpleton. Thomson. Verse 
 54. — That saying of scripture shall be accomplished. Thomson* 
 Shall happen the thing which is written. Macknight. 2 Corinthl= 
 
IBfc APPrVSrtlX. 
 
 una i. 21— In Christ, Macknight. Tor Christ. Thomson. Verse 
 [34, — \\ orkers. Mack Bight Promoters. Thomson. Chapter ii. 
 6b— The greater number. Macknight. The majority. Thomson 
 
 - lj. 16. and 17. — Smell. Macknight. Odor. Doddl 
 Verse 18. — ln Christ. Thompson. Concerning Christ. Muck. 
 NO. I.WIV. 
 Anathema maranatha. Macknight, Thornton, T) odd rid pre, Vul- 
 gate, He/a. Accursed when the Lord comes to judgment, WbUbyj 
 
 and id explained by Doddridge ami many others. Let him be 
 separa'«-d. Our Lord comes. So by Kneeland, and others, re- 
 puted /.critics in 'die ecclesiastic m 
 
 NO. IAW. 
 
 A new covenant. Thompson. The new covenant Macknight 
 
 The terms Testamenl and Covenant arc indiscriminately u-<.-A in 
 
 the common version, as representatives of the same Greek term, 
 
 The Septuagint invariably translated the Hebrew beritb by 
 
 :w i:-' r y.-/.', and me king's translators uniformlj translated it in 
 
 ;hc Old Testament by tJie word covenant, but not so diatkeke in the 
 
 tr TJie term New is added to distinguish it from the Old Covenant, 
 that is, the dispensation of Moses. J cannot help observing bj the 
 way 1 , that often the language of theological systems, bo far from 
 
 n g us to understand the language of holy writ, tends rather to 
 mislead us. The two covenants arc always in scripture the two dis- 
 pensations, or religious institutions; that under Moses is the Old — 
 that under the Messiah is the New. 1 do not deny that in the latitude 
 wherein the term is used in holy writ, the command under the sanc- 
 tion of death which God gave to Adam in paradise, like the ordinance 
 of circumcision, may with sufficient propriety he termed a estenant' 
 but it is pertinent to observe that it is never so denominated in scrip- 
 ture; and that, when mention is made in the epistles, of the two 
 covenants, the Old .-Mid the New, or the first and the second (f<-i 
 there arc two so called by way of eminence,) there appears no r> f< i- 
 ence to any thing that related to Adam. In all such places, Moses 
 and Jesus are contrasted, the Jewish economy and the Christian, 
 Mount Sinai in Arabia, whence the law was promulged, and Mount 
 Zion in Jerusalem, where the gospel was first published. 
 
 "It is proper to observe further, that, from signifying the two re- 
 ligious dispensations, they came soon to denote the books, wherein 
 what related to these dispensations was contained; the sacred \ 
 of the Jews being called n vx/xix Ao$m», and the writings super- 
 added by the Apostles and Evangelists, * nam ^-'-3 m- We have one 
 example in scripture of this use of the former appellation. 'I he 
 Apostle says, speaking of his countrymen, "L'ulil this day remaindk 
 tkeveUuntaken away in the reading of the Old Testament." The 
 word in this application is always rendered in our language Testament, 
 "We have in this followed the Vulgaee, as most modem translator^ 
 have done. Tnthe Geneva, Trench, the word is rendered both ways 
 in the title, that the one may serve for explaining the other, La 
 
 bci Testament e'est a dire La nottvete alliance, &c. in which they 
 copied Beza, who says, Teetamentum Nuvum, sivc Fscdus Novum, 
 
APPENDIX. 433 
 
 That the .second rendering of the word is the better version, is un- 
 questionable; but the title appropriated by custom to a partieular 
 book, is on the same footing with a proper name, which is hardly 
 considered as a subject for civicism. Thus we call Cesar's Diary, 
 Cesar's Commentaries, from their Latin name, though very different 
 in meaning- from the English word." — Camp. Dis. v. Part 111. 
 
 The Old Covenant and the New Covenant oceupy but a few sen- 
 tences. The former is contained perfeet and entire in the word 1 * en- 
 graved on the two tables of stone, and the New which was promised 
 in the Prophets, Paul presents in a few verses, Ileb. viii. 
 
 NO.LXXVI. 
 
 If therefore our gospel be veiled, it is veiled to them who destroy 
 themselves. By Whom the God of this world has blinded the minds 
 of the unbelievers, in order that the light of th gospel of the glory of 
 Christ who is the image f God, might not shine to them . Macknight. 
 Thomson is preferred and placed in the text. Of the numerous ver- 
 sions of this passage which we have seen, none is more obscure than 
 the common one, none preferable to Thomson, as regards both the 
 scope of the context and the import of the original. Some make the 
 passage mean: 'If our gospel is concealed or appears obscure in any 
 representation of it, it is only when viewed through the medium of 
 the t\ pes abolished, in which it was darkly portrayed, by means of 
 which the god of this world blinds the minds of those who do not 
 believe that those types have been abolished. Such as the Jews who 
 contended that their instituted rites would remain unchanged: into 
 the merits of which it is not our province to enter. 
 
 Chapter xii. — 'I believe, therefore J have spoken: we also believe 
 and therefore speak.' Pierce 1 of Ex on, in a profound criticism on 
 this passage, has recovered it out of the hands of those dull commenta- 
 tors who, by their glosses, have made it a dead letter. The words of 
 David, which were spoken with a reference to Jesus, which are here 
 quoted as the words of Jesus, he 'bus paraphrases: <I firmly trusted 
 in God that he would raise me from the dead, that 1 might thus glorify 
 him by making him known to the world, and therefore I was not de- 
 T erred* from boldly preaching that doctrine which I saw would enrage 
 men against me, "and cause them to put me to death.' This quota- 
 tion just suited the Apostle's design in this passage. He declares lie 
 has the same spirit of faith, viz. 'Jesus believed that God wouldraise 
 him from the dead, and therefore, in spite of that death which he saw 
 would be the consequence, he freely spoke and published the errand 
 upon which God had sent him: I his Apostle have the same spirit of 
 faith with Jesus, and therefore, though I am always delivered unto 
 death, and bear about in my body a resemblance of the death of Jesus, 
 yet 1 speak freely and publish the gospel, being well assured that he 
 who raised up the Lord Jesus, shall also raise me up by Jesus.' — 
 Pierce on some of the Epistles, Appendix, page 41. 
 
 Chapter v. 3. If we go in. Macknight. Having that on. Thom- 
 son. Verse 19. The world. Macknight. A world. Thomson, vi. 
 1. Now fellow laborers. Macknight. And co-operating with him. 
 Thomson. Verse 2. The highly accepted season — the day of sal- 
 vation — give no occasion. Macknight. A highly accepted season — a 
 
 37 
 
I, J APPENDIX. 
 
 i| a j — t; i\ itip^- Thomson. Verse 4. Let us establish. Macknighl 
 Approving. Doddridge. Chanter -v »i . 2. Ueccivc us cordiallj 
 i. Receive us. Mackuiglit. Verse 10. For the sorrow ac* 
 to ( .m(1 works out a change of <■< nducl not to be repented of 
 light Itcformation; Campbell, viii. 24-. The glory of Christ. 
 Mackni I flory of Christ Thomson. Chapter xii. 23. Caught 
 
 u . Macknight. Caught away. Campbell. Conveyed Thomson* 
 
 NO. JAW II 
 
 The glad tidings of the Christ. Thomson. The Gospel ofChrtst. 
 Macknight. Verse 19. Accursed. Thomson. Anathema. Mac- 
 knight. ii. 24 Is now proclaiming the glad tidings of that belief. 
 Thomson. Now preaches the faith. Macknight. Verse 3. Not even 
 ritus. Verse 6. To whom we gave place. Macknight. Neither 
 I'itus was compelled! nor did we give place. Locke. 
 
 NO. LXXYNI. 
 
 ^'hat the Apostle calls "the truth of the Gospr?' in his argument 
 with judsizers is unquestionably this: that the Gentiles in the glad 
 tiding* of salvation to t.'tem, through the philanthropy of the God of 
 ... and Gentiles, were not in bondage to any part of the Jewish 
 peculiarity, hut were to be received and treated as fellow-citizens 
 .viih the Jewish brethren in the kingdom of the Messiah, without 
 submitting to circumcision or any other Jewish institution. Verse 
 8. For he who wrought inwardly in Peter, in order to the Apostle- 
 ship of the circumcision, wrought inwardly also in me in order to 
 convert the Gentiles. Macknight. Thomson is given in the text. 
 The parentheses in this chapter are taken from Gricsbach's improv- 
 ed Greek Testament. Verse 15 The Gentiles, because idolators, 
 were culled by the Jews ti/utx/liXu, sinners, because without law 
 t he) were culled a.-y,y.u, lawless, impious. Campbell, Locke, and 
 others. 
 
 Chapter iii. verse 1. Inconsiderate. Thomson. Senseless. Mac 
 kn'ght. To whe-ra visibly Jesus Christ was set forth crucified for 
 you. Macknight. llefore whose eyes Jesus Christ crucified was 
 evidently presented among you. Thomson. Verse 20. Thomson 
 in the text. Now a mediator is not of one, but God is one. Mac- 
 knight. 1 have found considerable difficulty in understanding this 
 sentence which appears like an island in the ocean, disconnected 
 with any thing homogenial in the context. I find no satisfactory 
 solution of it in any of the popular commentaries. I was at a loss 
 which of the numerous translations before me to prefer. After a 
 long and close examination of the passage, I adopted Thomson's, 
 changing the first but to and. This is however of but little import- 
 ance, as either will suit the context and the original. 1 find this 
 sentence to have much meaning in it. and that this branch of the 
 argument would have been defective and inconclusive without 
 this sentence. The meaning appears to be this: — 
 
 1. In the Covenant with Abraham which was solemnly ratified, 
 God had promised salvation to the Gen'iles, before the nation of 
 jterael ex'<sUd» or the Rational Covenant was instituted. From tula 
 
 
APPENDIX. 435 
 
 fact Paul argues that the Gentiles should not hearken to the judai- 
 r.ers; that they should not practice any of the Jewish peculiarities. 
 The Gospel which he now proclaimed to the Gentiles was substan- 
 tially announced to Abraham when first called. 
 
 2. But after expatiating on this fact and confirming it with other 
 considerations, the Apostle founds his argument upon the nature 
 of Covenants in general among men, and from one promise made 
 to Abraham. It is notorious that when a Covenant between two 
 parties is ratified, no person, except the parties themselves, can 
 disannul it. Now, God, one of the parties in the Covenant, made 
 the promises to Abraham and the seed of Abraham. This seed was 
 a unit; not all the descendants of Abraham, but one of them, 
 namely, the Messiah. This Covenant then was ratified with Abra- 
 ham concerning the Messiah, and unalterably settled. 
 
 3. Consequently the law, or Covenant with the whole nation of 
 Israel, 430 years after this time, could not disannul the promise- 
 in another Covenant, concerning persons not present, and there- 
 fore no party in that Corenant. 
 
 4. Here the Jew is introduced with his objection. "To what 
 purpose then was the law?" Paul shows that it was introduced 
 for another purpose than to bestow or secure the inheritance, pro- 
 mised 430 years before it was promulgated: and, from the circum- 
 stances of its promulgation, completes his argument not yet 
 brought to a legitimate close. This law, or Covenant was, says 
 he, introduced by angels through the hands of a mediator, and 
 could not affect the promise of the Covenant with Abraham, fop 
 this plain reason; that the parties of that Covenant 430 years rati- 
 fied, were not present. And the Covenant at Sinai was ordained 
 in the hands of a Mediator, namely Moses. There was no Media- 
 tor between God and Abraham, which proves the superiority of 
 that Covenant to the Sinaitic. But the stress rests upon this fact: 
 that this Moses, this Mediator wasMot one of the parties of that Cov- 
 enant concerning the seed: God it is true was one of them; but 
 the Covenant could not be disannulled, 'though it -were but a man' sj 
 unless both the parties were present. The sum is this: — 
 
 Now this Moses, the Mediator between God and the natural de- 
 scendants of Abraham who were neither of the parties in the 
 promise concerning the seed: I say this mediator was not one of 
 the parties, and could not interfere with a previously ratified Cove- 
 nant. But God was one of the parlies, and might make with the 
 fleshly seed of Abraham, by means of a Mediator, any Covenant 
 he pleased, which would not countervail any item in the former. 
 But as he was one party, he could not insert one clause in the Si- 
 naitic Covenant, which would clash with that already ratified; so 
 could not by any promise, or after act, exclude the nations of the 
 earth from participating in the blessings of the promised seed. So 
 much could this Apostle say in a few words. Without this one 
 sentence it was to no purpose to argue that the law was 430 years 
 after the promise. For it might have been disannulled had both 
 the parties concurred, as well at the interval of 430 years, as in four 
 hours after its ratification. 
 
436 APPENDIX. 
 
 •■ 24. Literally, our pedagogue to Christ. (To guidi 
 I homson. Doddridge. 
 
 NO. LXXIX. 
 
 Child, children. Maeknight. Minor, minora. Thomson. Verse 
 14. And this trial of mine. Thomson. And my temptation. Mac- 
 k night. Verse 24. Which things are allegorized. Pierce of Ex 
 en. Which things arc an atlegon . Maeknight. Have an allegori- 
 cal meaning. The Syriae, the Vulgate Latin, Caatalio, the Italian 
 version, the common Trench, and the Low Dutch art- nearly the 
 same. Vet Pierce, in a long Dissertation of critical acumen, has 
 satisfactorily proved thai there is a most important difference be- 
 tween this translation aad those which represent the history here 
 allegorized as an original allegbrv. 
 
 Chapter v. verse 5. You are" fallen from grace. Maeknight. 
 You are fallen from that favor. Thomson. Literally the favor. 
 Campbell Verse 10. Lump. Maeknight. Mass. Thomson. Verse 
 13. Cut oil'. Maeknight. Discarded. Campbell. Verse 20. Di- 
 visions, heresies. Maeknight. Factions, sects. Campbell. Chap. 
 t'i. verse 1. Restore such a person. Maeknight. Set such a one 
 right again. Thomson. 10. If we faint not. Maeknight. Without 
 b^.,g tired. Thomson, 
 
 NO.LXXX. 
 
 Who has predestinated us to the adoption of sons to himself, 
 through Jesus Christ, according to the benevolence of his own 
 will. Maeknight. Thomson is inserted in the text. Verse 11. 
 Having been predestinated. Maeknight. Having been previously 
 marked out in a determinate manner. Thomson. Verse 4. Ac- 
 cording as he has chosen us (Gentiles) in him before the founda- 
 tion of the world — having predestinated, or Preappointed us to 
 the adoption of children. Whitby. Verse 19. Hardness. Mae- 
 knight. Blindness. Campbell. 
 
 NO. LXXXI. 
 
 Be angry, hut do not sin. Maeknight. Are you excited to an- 
 ger? Do not therefore sin. Thomson. Can you he angry and not sin? 
 A contemporary of Doddridge. If you be an.gry, take heed and do 
 not sin Whitby. Rotten speech. Maeknight. Co rupt discourse. 
 Thomson. Chapter v. verse 8. Inordinate desire. Thomson. Covr.t- 
 o-usness. Maeknight, Hammond, Locke, and others have shown 
 that Vh&un >:.-* in the Helenistic sense, denoted licentiousness, or 
 hisciviousnesj, in the extreme. Verse 31. Be glued. Maeknight. 
 Cleave. Thomson. 
 
 NO. LXXXH. 
 
 Fellowship. Maeknight. In contribution for. Thomson. The 
 Philippians are much commended by the Apostle fur their liberal- 
 ity to him. It is the first thing mentioned in the Epistle. This 
 the Apostle calls, v. 6. the good work begun among them, or in 
 them, which he had no doubt would be continued and completed 
 Until the day of rewards. Some secretaries have converted tUis 
 
APPENDIX. 437 
 
 good work, into God's work upon them, and have made the Apostle 
 invalidate his own exhortation to them, to work out their salvation 
 with fear and trembling. 
 
 Verse 13. Palace. Macknight. Imperial palace. Thomson. As 
 Cesar's family is mentioned in the Epistle, there is no doubt but 
 his palace is that spoken of here. Verse 22. Now, if I live in the 
 flesh, this is the fruit of my work. Yet what I should choose, I 
 do not know. Macknight. But whether living in flesh is for me a 
 fruit of labor, and what I shall choose I do not know. Thomson. 
 Chap. iii. verse 2. Dogs. Macknight. The dogs. Thomson, v. 
 4. i more. Macknight. I have greater pretensions. I have more. 
 Doddridge. Verse 8. Loss. Macknight. Refuse. Thomson. 
 Dung. Macknight- Dregs. Thomson. Verse 9. Through the 
 faith of Christ, the righteousness from God oy faith. Macknight. 
 By a belief in Christ: that which is of God: a righteousness for this 
 belief* Thomson. 
 
 NO. LXXXJII. 
 
 Our conversation is for heaven. Macknight. We are citizens of 
 heaven. Thomson. But we converse as citizens of heaven. Dod. 
 Chapter iv. verse 15. Beginning of the Gospel. Macknight. Be- 
 ginning of (my labours in) the gospel. Campbell. The beginning 
 of our mission. Doddridge. Verse 18. — A smell. Macknight. An 
 odor. Doddridge. 
 
 NO. LXXXIV. 
 
 For in him dwells all the fulness of the Godhead bodily. Vulgate, 
 Macknight, and Doddridge. Because all the fulness of the Deity- 
 resides substantially in him. Thomson. Verse 20. To ordinances. 
 Macknight. These dogmas. Thomson. These appointments. 
 Doddridge. The doctrines and commandments of men. Macknight. 
 The institutions and doctrines merely human. Campbell. Versa 
 23. Not liking altogether the whole of any one of the translations 
 of this verse, I shall give several, and let the reader judge. Mac- 
 knight is in the text. These indeed have a shew of will-worship, 
 and humility^ and self denial. Are they not in some estimation for 
 the gratification of the flesh? Thomson. Which things have in- 
 deed a pretence of wisdom in will-worship, and humility, and in 
 severity to the body, to the dishonorable satisfying of the flesh. 
 Doddridge. So Pierce, adding the fleshly disposition of a Jew: 
 and Whitby. Which things have indeed some appearance of wis- 
 dom, in that they are a voluntary worship, that they have an air of 
 humil'ty, that they spare not the body, and that they have no re- 
 gard to the satiating the flesh. Prussian testament. We shall con- 
 clude with Father Simon, the Jesuit, ♦Which imaginations have ne- 
 vertheless some appearance of wisdom, joined to a superstition, 
 and an affected humility, and a mortification of the flesh, not giv- 
 ing the body all the nourishment necessary for it.' Chap. iii. 5, 
 Covetousness. Macknight. Licentiousness. Thomson, in sub- 
 stance: agree, Hammond, Locke, Pierce, and others. Verse 8^ 
 Evil Speaking. Macknight. Defamation. Campbell. Chap. iv. 6. 
 Grace. Macknight. Gracefulness. Campbell. 
 
438 APPENDIX. 
 
 no. i.xxxv. 
 Without ceasing remembering. Macknight. Incessant^ 
 membering. Thornton. Doddridge. Vour hope. Thomson. The 
 hope. Macknight. Verse 0. And )ou became. Macknight. You 
 indeed became. 1 Irimson. Verse 8. Your faith in Cod. Thom- 
 son. Your faith to Godward. Macknight. Chapter ii. 1. Not 
 false. Macknight. In vain. Doddridge. Verse 13. The preach- 
 ed word. Macknight. This message. Thomson. Verse 17. For 
 a very little season. Doddridge. During the time of an hour. 
 Macknight. For a short space. Thomson, Grace. Macknight. 
 Gratitude, x*S /c in a similar exhortation, Heb. xii. 25, is rendered 
 gratitude by Thomson, and in conformity to sacred use. Chapter 
 v. 12. Admonish you. Macknight. Doddridge. Instruct you. 
 Thomson. 
 
 no. lxxxyi. 
 
 Through sanctification of spirit. Macknight. Through a sane- 
 tlfication of spirit. Thomson. The knowledge of the truth. Mac- 
 knight. An acknowledgment of the truth. Thomson. Verse 8. 
 Holy hands. Macknight. Pious hands. Campbell. Chap. iii. 1<3. 
 NO. LXXXVII. 
 
 The chief difficulty among translators of this sentence is the 
 pointing. In Macknight it is thus pointed: 'In the house of God 
 which is the Church of the living God, the pillar and support of 
 the truth. For confessedly great is the mystery of godliness, God 
 was manifested in the flesh, was justified through the spirit, was 
 seen of angels, was preached to the Gentiles, was believed on in 
 tlie world, was taken up into glory.' According to the pointing 
 of Gricsbach, which Thomson has adopted, it is thus read: 'In the 
 house of God which Is the congregation of the living God.' A new 
 paragraph follows this — thus: 
 
 *The pillar and support of the truth is the secret of godliness, 
 and confessedly it is a great secret. God has been manifested in 
 the flesh, justified by spirit, has appeared to messengers, been pro- 
 claimed among nations, believed on in the world, taken up into 
 glory. Chaptev v. 11. For when they cannot endure Christ's 
 yeign, they will marry. Incurring condemnation; because they 
 have put away their first .fidelity. Macknight. Thomson in the 
 text. Verse 18. Preaching. Macknight. Word. Thomson. 
 NO. LXXXVID. 
 
 Seal. Macknight. Inscription. Thomson. Chapter iii. 10. — 
 Doctrines. Macknight. Teaching. Thomson. Chap. iv. 13. Bag. 
 Macknight Cloak. Thomson. Verse 14. The Lord will reward 
 him. Griesbach. The Lord reward him. Macknight. 
 NO. LXXXIX. 
 
 Verse 1. God's chosen people. Thomson. The elect of God, 
 Macknight. Verse 5. Ordain. Macknight. Appoint. Thomson, 
 Verse 9. Holy. Macknight. Pious. Campbell. Verse 15. Turn 
 awav- Macknight. Pervert. Thomson. 
 NO. XC. 
 
 Parts. Macknight. Parcels. Thomson. A son. Thomson No 
 article nor pronoun in the Greek. His son. Macknight. Verse 7. 
 
APPENDIX. 439 
 
 Who makes spirits his messengers, and his ministers a flame of 
 lire. Macknight. lie makes the angels winds. Doddridge. Who 
 makes winds his messengers, and flaming fire his ministers. Camp- 
 bell. Is for ever and ever. Macknight. Endures for ever. Camp- 
 bell. Verse 9. O God, thy God hath anointed thee. Macknight. 
 Therefore God thy God hath anointed thee. Doddridge. Thomson, 
 ii. 18. Tempted; Macknight. Tried; Thomson, 
 
 NO. XCL 
 
 "Wherefore holy brethren partakers of the heavenly calling, 
 consider attentively the Apostle and high priest of our confession 
 Christ Jesus. Who was faithful to him who appointed him, even 
 as Moses also was in all his house. But he was counted worthy of 
 more glory than Moses, inasmuch as he who has formed the house, 
 has more honor than the house. Besides every house is formed by 
 some one, but he who has formed all is God. Now Moses, indeed, 
 was faithful in all his house as a servant, for a testimony of the 
 things which were to be spoken: but Christ as a son over his 
 house, whose house we are, if indeed we hold fast the boldness 
 and glorying of the hope firm to the end." Macknight. We have 
 given Campbell in the text, taken from his "Lectures on System- 
 atic Theology," page 102. Chapter iv. verse 2 — For we also 
 have received the good tidings even as they; Macknight. For we 
 hiive the glad tidings proclaimed to us as they also had; Thomson. 
 'For we have received good tidings of a rest even as they*. We 
 have supplied the words of a rest from the context, the sense re- 
 quiring it. Verse 4. Notwithstanding the works were finished 
 from the formation of the world4 Macknight. This is very little 
 better than the common version, which has no meaning at all in it. 
 Namely that rest from the works done at the foundation of the 
 world; Thomson. This is in the scope of the original and of the 
 context. The next verse shows the Sabbath, or rast of God on 
 the seventh day, is that of which the Apostle speaks. Verse 11, 
 That rest; Macknight. This rest; Thomson. Verse 12. Soul* 
 Macknight. Animal life; Thomson. Devices; Macknight. Thoughts;; 
 Doddridge. Desires; Thomson. Verse 14. Tried; Doddridge* 
 Tempted; Macknight; Campbell. 
 
 NO. XCII. 
 
 Thus also the Christ did not dignify himself with the office of 
 f-hief priest, but was dignified with it by him who said to him; 
 Thomson. This is more perspicuous than Macknight, though not 
 so literal as his translation. Chapter vi. 1. Dismissing; Mac- 
 knight. Dropping; Thomson. The principles; Macknight. The 
 government; Thomson. Heavenly gift; Macknight. Bounty of 
 God; Campbell. Verse 12. Our hope; Macknight. This hope; 
 Thomson. Chapter vii. verse 3. Of whose father and mother 
 there is no mention, no account of descent, nor of the beginning 
 of his days nor of the end of his life; Thomson. This is the sense 
 of the passage though not so literal a translation as Macknight. 
 Verse 19. Throwing out the supplement of Macknight, and fol- 
 lowing the pointing of Griesbach, this sentence is very plain. Af- 
 
440 API'l-.NlMX. 
 
 let introduction; Maeknight. Buperinduction, Parkhnrst. Verse 
 iii.\ were made priests; Thqm on. They indeed are be- 
 come many priests; Maeknight. Verse 26 — Holy; Maeknight. 
 Pious; Campbell. Chapter \iii. f>. These perform divine service 
 for a sample and shadow of the heavenly things; Thomson. 
 They serve with a representation and shadow of the heavenly- 
 things as V.jscs; Thomson. 
 
 NO. \< III. 
 Adapting my laws to their nude tManding, I will write them 
 upon their hearts; Thomson. I will put my laws into their mind 
 and write them upon their hearts; Maeknight. Verse 13. lie has 
 antiquated the first; Thomson: Made the first void. Chapter iz. 
 .'. Parable* Maeknight. Figurative representation; Thom- 
 BOtt. \ figure; Doddridge. Verse 17 For a covenant is ratified 
 over the dead, and it has no validity at all while that by which 
 it. is established lives; Thomson. This alludes to the custom which 
 was then in use among the .lews and Gentiles, of ratifying treaties, 
 leagues or covenants, by killing a, victim. For as with us incase 
 of bonds, or written obligations, they are not binding until they 
 are actually signed, sealed, and delivered: so in that age a treaty 
 or covenant was not binding until the victim, which was brought 
 between the parties was slain. Tor the mode of making and rati- 
 fying a covenant among the Jews, see F.xod. xxmv. 3. 9. Thom- 
 son. Chapter x. verse 16. I will put my laws into their hearts and 
 will write them upon their minds; Maeknight: Thomson »n the 
 text. Verse 22. In; Maeknight. Over; Common version; Thom- 
 son, 29. Common; Doddridge. L'nclean; Maeknight. Verse 36. 
 You had need of perseverance that when \ou have done the will 
 of God you may receive the promise; Maeknight. For you must 
 persevere in doing the will of God that you may receive the prom- 
 ised reward; Campbell. Verse JS. Beza, to deprive the liemon- 
 strants of one argument against Hie perseverance of the saints,** 
 supplied the words 'any mau* draw back: but Doddridge, Thom- 
 son, Campbell, and all others have rejected them. 
 NO.XCIV. 
 Now faith is a confident expectation of thing6 hoped for; Thom- 
 son. Doddridge. And for this the ancients were borae witness to 
 by God; Maeknight. By tbia therefore tlie anoients obtained re- 
 putation; Thomson. So that the things which are seen were not 
 made of things which did appear; Maeknight. To the end that 
 the things which are seen might not seem to have been made of 
 things which did appear; Pierce. Verse 4. A greater sacrifice; 
 Doddridge. A more excellent sacrifice; Thomson. More sacri- 
 fice; Maeknight. i. e. a sin ottering as well as a thank offering; Mack. 
 Verse 13. Not receive the things promised; Maeknight. Not 
 .having received the promised inheritance; Campbell. Verse 14. 
 On the earth; Maeknight. In the land of Canaan; Campbell. Verse 
 20. For a parable; Maeknight. In a figure; Campbell. Verse 22. 
 Bowing; Thomson. Leaning; Maeknight. Verse 29. Essaving; 
 Maeknight. Attempting; Thomson. Verse 40. Though these 
 all receive a testimonial of their belief they did not obtain the 
 
APPENDIX. 441 
 
 promise of the first coming- of the Messiah, God having provided 
 a better promise for our faith, namely, the second coming of the 
 Messiah. So that they then might be made perfect, but not without 
 us, though we have received the accomplishment of the first with- 
 out them; Alexander Moore. This is a beautiful paraphrase of 
 the conclusion of this cloud of witnesses. Verse 40. Bore witness 
 to; Macknight. Commended; Campbell. Foreseen some better 
 things; Macknight. Provided something better; Doddridge. 
 
 NO. XCV. 
 "The sin easily committed;" Macknight. "The sin which in pre- 
 sent circumstances has the greatest advantage [against us;"] Dodd. 
 Verse 4 — Most translators have inadvertently passed over the Greek 
 article in this place, and thereby obscured the meaning and force of 
 this exhortation against the sin, or this sin of apostacy from the 
 christian faith. Verse 17 — "No place of repentance;" Macknight. 
 "No way to change his father's mind;" Thomson. This is the mean- 
 ing: "No scope for effecting a change;" Campbell. "The word 
 Milxvux is here used tropically;" Campbell. Verse 18 — ''You shall;" 
 Macknight. "You are;" Doddridge, Thomson, and common version, 
 Verse 20 — "For they could not bear this threat;" Thomson. "Al- 
 though they could not bear that which was strictly commanded; 13 
 Mack. "You shall come;" Mack. "You are come;" Thomson, Dod* 
 dridge, and common version. Verse 23 — "Myriads of angels,-" 
 Doddridge and Thomson. "Ten thousands of angels;" Macknight. 
 Verse 25 — "If they escaped not who refused him that spoke orj 
 earth." Peirce thus paraphrases this passage: "Which speaketh 
 better things than that which Abel continually speaketh. Take heed 
 that you do not reject or disobey any one that delivers a good exhor- 
 tation to you; for if they have not escaped the vengeance of God who 
 refused to follow the admonitions given them by Abel, yet continually 
 speaking' on earth; much less shall we escape punishment and ven- 
 geance if we refuse to hear, and dare to turn away from Almighty 
 God, who spoke to us from heaven at Mount Sinai, and now speaketh 
 to us by his Son." Verse 27— "Made;" Macknight. "Constituted;" 
 Dodd. Appointed formerly for a while, during the continuance of 
 vhe Jewish age. Verse 28 — "Let us hold fast a gift. " "Let us hava 
 gratitude;" Tliomson. "Can worship; Mack. "May serve;" Dodd. 
 Chapter xiii. 7 — "Your rulers;" Macknight. "Those who presided 
 over you;" Dodd. "Your leaders;" Thomson. Verse 7 — "Ob- 
 serving carefully the issue of their conduct, emulate their faith;" 
 Thomson. "Of whose conversation attentively considering the end- 
 ing;" Mack. Verse 9 — "By grace;" Mack. "With favor;" Thom- 
 son. Verse 23 — "I have written to you briefly;" Mack. "I have 
 sent it to you in brief;" Thomson: namely, the exhortation. 
 
 NO. XCY1 
 A man of two minds is unstable in all his ways. Macknight. A 
 man unsteady in his opinions is, in all his actions, inconstant. Camp. 
 Verse 18 — Having willed it. Macknight. Of his own will. Dod- 
 dridge and Thomson. Begotten. Macknight. Impregnate 4- Dod- 
 dridge. Chapter ii. 1 — Acceptance of persons. Macknight. Partial 
 regards for persons. Thomson. " Verse 2 — Dirty clothing, Mack£ 
 
442 APPENDIX. 
 
 night Sordid raiment Doddridj 
 
 thoughts. Macknight. Who reason ill. Doddridge. This world. 
 Macknight The world. Griesbach. \usc S — The royal law ac- 
 cordiagto that scripture. Macknight A law which, according to 
 scripture, is a royal oik-. Thomson. Verse V — Accept persons^ 
 Macknight. Have respect of persons. Thomson. Verae 13 — The 
 
 law of liberty. Macknight A law of liberty. Thomson. Verse 19 
 — Devils. Macknight. Demons. Campbell. Chapter iii — Do not 
 become many of you teachers Macknight. Many teachers. Dod- 
 dridge < punishment. Macknight. A s-vercr sentence. 
 
 on. Verae 2 — stumbl ■- Macknight. Offend. Doddridge. 
 
 Verse 5 — Director Macknight Pilot. Thomson. Verse 6 — (And 
 gue is a lire, a world of mitpiiU ;) even so the tongue is placed 
 iniong OUT members, that which spotteth the whose body, and setteth 
 tbe natural frame, and is set on fire from hell. Macknight. 
 be to.-igueis a five, a world of iniquit) ; the tongue is so placed 
 among our members that it defiles the whole body, and setteth the 
 wheel of nature in a blaze, and is set on blaze from hell. Thomson 
 and Doddridge together. Verse 7 — Nature of Wild beasts. Mack- 
 fight Species of wild beasts. Doddridge. Verse 7 — The human 
 nature. Macknight. Man. Doddridge. Verse 11 — Hole. Macknight. 
 Opening. Doddridge. Chapter v. verse 9 — Groans. Macknight. 
 Tie not inwardly incensed. Doddridge. Verse 17 — Of like infirmity. 
 Macknight. Frail and mortal like. Thomson. 
 
 NO. xcvii. 
 
 •'Foreknowledge;'' Mack. "Predetermination;" Camp. Verse 2 
 — "Through sanctification of the Spirit;" Mack. "Through a sanc- 
 tification of spirit;" Thorn. Verse 11 — "Sufferings of Christ;" Mack. 
 "Upon Christ;" Dodd. "For Christ;" Tliom. Verse 20— "Fore- 
 known;" Macknight. "Predetermined," Campbell. Chapter ii. 
 Verses 6 and 7 — "Behold in Zion u chief corner stone, elected, preci* 
 ous, and he who beheveth on him shall not be ashamed. To you 
 therefore, who believe, is this honor; but to the disobedient, the 
 stone which the builders rejected, the same is the head of the cor- 
 ner;" Macknight — Campbell in the text. Verse 9 — "The disobe- 
 dient stumble at the word, to which indeed they were appointed;" 
 Macknight. "They, disobelieving the word, stumble at the thing 
 for which they were laid;" Thomson. Literally, "Who stumble at the 
 word, disbelieving that to which they were appointed. Verse 13 — 
 "Creation;" Macknight "Establishment;" Thomson. Verse 34 — 
 "Bare our sin-,;" Macknight. "Carried off our sins;" Campbell. 
 Chapter hi — "Speech;" Macknight. "A word;" Thomson. Verse 
 7— "Cohabit;" Macknight and Thomson. "Dwell with;" Common 
 version. Chapter iv. verses 2, 3 — "Banqueting*;" Macknight, 
 "Carouses;" Thomson. "Slough of dissoluteness;" Macknight, 
 "Sink of debauchery;" Thomson. Chapter v. verse 18 — "Can be 
 saved;" Macknight. "Escape;" Thomson. 
 NO. XCVllf. 
 
 "Invention;" Macknight. "Impulse;" Doddridge. Chapter ii. 
 verse 15— "The dumb beast;" Macknight. "A dumb beast;" 
 Thomson. Verse 22 — "Washcn sow to wallowing in the mire;" 
 
APPENDIX." 443 
 
 Macknight. "The washed hog to its wallowing slough;" Thomsoe. 
 Chapter iii- verse 5 — "That the heavens were anciently, and the 
 earth of water, and through water the earth consists by the word of 
 God; by whom the then world being overflowed with water, perish- 
 ed;" Macknight: Doddridge in the text. 
 NO. XC1X. 
 
 "Hour;" Macknight. "Period;" Thomson. Chapter iii. verse 
 8 — «He is righteous;" Macknight. "God is righteous;" Campbell 
 Exs/vs? here refers to God, and not to the person last mentioned. 
 Chapter iv. verse 16 — "Of God;" Macknight. Griesbach has ex- 
 pelled "of God" from this passage, and substitutes "of Mm J* 
 Chapter v. verse 15— "Shall have;" Macknight. "Obtain*" Thom- 
 son. 
 
 NO. C. 
 
 "The ekct lady — Electa Cyria;" Thomson. Some Greek copies 
 read Electa, and Griesbach has Kt/^a. It appears to be a proper 
 name, not only from some ancient Greek manuscripts, but from the 
 scope of the letter. Verse 18 — "Elect sister;" Macknight. "Sister 
 Electa;" Thpmson. The term Electa is omitted in many Greek 
 copies in this verse. 
 
 NO. CI 
 
 "Who loves to rule them:" Macknight. "Affects a pre-eminenae 
 among them;" Thomson. "Who loved to have the pre-eminence;** 
 Doddridge. 
 
 NO. CIL 
 
 "By the Moly Spirit;" Macknight. "With a holy spirit;" Thom- 
 son. No article in the Greek. Verse 25 — "Strength and right; 1 ' 
 Macknight. "Dominion and power;" Doddridge and Thomson. 
 NO. CUE 
 
 A Revelation. Thomson. No article in the Greek. The Revela- 
 tion. Doddridge. Verse 5 — From the dead. Doddridge. Of the 
 dead. Thomson. Verse S — Saith the Lord. Doddridge. The Lord 
 God. Griesbach. Verse 13 — The Son of Man. Doddridge. A Son 
 of Man. Campbell. Verse 25 — Putrified. Doddridge. Glowing. 
 Thompson. Verse 29 — The angels — the seven churches. Dodd. 
 No article in the Greek. The term "nvystery" here translated by 
 Thomson hidden meaning, is often used in this book in this sense, 
 but more plainly and analogically translated secret. Chapter iii — To 
 the messenger, or for the messenger, are equally expressive of the 
 import of the dative in the Greek and Latin, the context must decide 
 which are the most apposite. Verse 14 — My faithful martyr. Dod- 
 dridge. Witness, in English, and so rendered by Macknight and 
 others. Verse lb — Adultery. Thomson. Fornication. Doddridge. 
 Key of David. Doddridge. Who hath the key — the son of David. 
 Thomson. This depends entirely upon the pointing. Chapter v. 
 verses 1,. 2, S, 4, 5, 6 — and throughout, book. Doddridge. Scroll* 
 Campbell. Chapter vi. 6 — Small measure. Doddridge. Choenix. 
 Campbell. More definite than Doddridge. Chapter viii. 7 — Green 
 grass Doddridge. Herbage* Campbell* Verse 10 — Burning. Dod 
 
444 APPENDIX. 
 
 dridge. Biasing. Thomson. Chapter ix, verse 8 — Btriketh. 
 dridgc. Sungeth Thomson. Verse 24 — Sorceries. Doddridge. Mb 
 gicaJ incantations, Thomson. Chapter ix. 7 — Time should Be no 
 ranger. Doddridge. That there should be no longer delay. Thom- 
 son Chapter xi. verse 11— Spirit of life. Doddridge. Breath of 
 lite. Verse 18 — Hail reigned. Doddridge. Commenced th\ reign. 
 Thompson. Chapter mi. vers* 13 — A male child. Doddridge. 
 Masculine child. Thomson, /. t. strung, robust Chapter air. i 
 6 — The everlasting gospel Doddridge. No article in the Greek 
 Bverlastiug glad tidings. Thomson. Bo the connexion requires. 
 chapter w. verse 4 — Oi.K art holy. Doddridge. Alone are perfect. 
 Campbell. Chapter wi. :> — The same. chapter xix. vet* 
 
 Doddridge. Peal. Thompson Chapter ix. verse lu — Spirit 
 of prophecy. Doddridge. Of una prophecy. Thomson. Of the 
 prophecy, literally, and as used hero, is equivalent to this. Chapter 
 x.\. l — Pit Doddridge, t.ulf. Thomson. Chapter xxL 8 — Whore- 
 mongers. Doddridge. Prostitute. Thomson. Fearful. Doddrid e. 
 
 Is. Thomson. Chapter sxii. verse 2 — Midst the street of it 
 Doddridge. Middle of the broad street Thomson. Verse 21 — Our 
 Lord. Doddridge. The Lord. Griesbach. 
 
 WHEN closing this department of this work, I think it expedient 
 to remark that man) of the ords preferred in the Appendix, are 
 
 preferred merely b< canst- of th( ir being more intelligible to common 
 readers, whose ( dification \\ e have supreme ly in vie w. 1 he It arned 
 
 need notsuch auxiliaries; and were it not thai we were scrupulously 
 intent on giving every word of the works proposed, we should not 
 have swelled these pages with so main references, as mam of them 
 
 were unnecessary for any other purpose. The reader is not to sup- 
 pose that the translator who is preferred, is the only one who has so 
 rendered the word or s*. ntence to which his name is attached. This 
 [9 very seldom the case. We merely mentioned him to show that it 
 was not our own, and for brevity sake omitted, except on a few occa- 
 sions, to quote many others. 
 
 For the sake of easy reference we have sometimes used the Creek 
 Character, that the learned might have their recollections awakened 
 in such cases, where \vc anticipated there might be any objection to the 
 translation. We have, however, generally given those words in the 
 English character, that the English reader might not find the con- 
 nexion dislocated by foreign terms, which he could not even read. 
 
 On the subject of pointing, and supplying ellipses, we shall give 
 a few extracts from Dr. Campbell's 12th Dissertation: — 
 
 "I am now to offer a few things on the form in which this transla- 
 tion is exhibited. It is well known that the division of the books of 
 holy writ into chapters and verses, does not proceed from the inspired 
 writers, but is a contrivance of a much later date. Even the punc- 
 tuation, for distinguishing the sentences from one another, and di- 
 viding every sentence into its constituent, members and clauses, 
 though a more ancient invention, was, for ages, except by gramma- 
 rians and rhetoricians, hardly ever used in transcribing; insomuch, 
 r hat whatever depends merely on the division of sentences, or points,, 
 
ALTENDIX. 445 
 
 aspirations, and accents, cannot be said to rest ultimate!}', as the: 
 words themselves do, upon t!ie authority of the sacred penmen. 
 These particulars give free scope for the sagacity of criticism, and 
 unrestrained exercise to the talent of investigating; inasmuch as in 
 none of these points is there any ground for the plea of inspiration. 
 
 "As to the division into chapters! and verses, we know that the 
 present is not that which obtained in primitive ages, and that even 
 the earliest division is not derived from the Apostles, but from some 
 of their first commentators, who, for the conveniency of readers, 
 contrived this method. The division into chapters, l hat now univer- 
 sally prevails in Europe, derived its origin from Cardinal Cam, who 
 lived in the twelfth century: the subdivision into verses is of no older 
 date than the middle of the sixteenth century, and was the invention 
 of Robert Stevens. That there are many advantages which result 
 from so minute a partition of the. sacred oracles, cannot be denied. 
 Tiie facility with which any place, in consequence of this method, is 
 pointed Out by the writer, and found by the reader; the easy recourse 
 it :/ives in consulting commentators, to the passage whereof the ex- 
 planation is wanted; the aid it has afforded to the compilers of con- 
 cordances, which are of considerable assistance in the study of scrip- 
 ture. These and many other accommodations have accrued from this 
 contrivance. 
 
 "It is not, however, without its inconveniencies. This manner of 
 mincing !a connected work into short sentences, detached from one 
 another, not barely in appearance, by their being- ranked under 
 separate numbers, and by the breaks in the lines; but in effect, by 
 the i ftuehce which the text, thus parcelled out, has insensibly had 
 on copiers and translators, both in pointing" and in translating,, is not 
 well suited to the species of composition which' obtains in all the 
 sacr d books, except the Psalms, and the book of Proverbs. To the 
 epistolary and argumentative style it is extremely ill adapted, as has 
 been well evinced by Mr. Locke; neither does it suit the historical. 
 There are inconveniencies which would res It from this way of di- 
 viding, even if executed in the best manner possible; but, though I 
 am unwilling to detract from the merit of an expedient which has 
 been productive of some good consequences, T cannot help observ- 
 ing that the inventors have been far too hasty in conducting the 
 execution. 
 
 "The subject is sometimes interrupted by the division into chap- 
 ters. Of this 1 might produce many examples, but, for brevity's 
 sake, shrdl mention only a few :— 
 
 "* Tost translators have found it necessary to supply some words for 
 the sake of perspicuity and for accommodating the expression to the 
 idiom of the language into which the version' is made, who, at the 
 same time, to avoid even the appearance of assuming an undue 
 authority to themselves, have visibly distinguished the words supplied 
 from the rest of the sentence. Thus the BnffJish translators, after 
 Beza and others, always put the words in etitlic? bv which an ellipsis 
 in the original, that does not so t our idiom, is filled up. Though £ 
 approve their motives in us'nu; this method, as they are strong m'dica- 
 rions of fairness and attention to accuracv, I cannot help thinking? 
 
448 Ai'i'Kxnix. 
 
 fhat, in the execution, they haw sometimes carried it beseem Tn 
 exmsequence of the structure of the original languages, several things 
 ■re distinctly, though implicitly expressed, which have no explicit 
 aignsin the sentence. The personal pronoun, for example, both in 
 power and in number, are dearly, though virtually expressed m 
 (heir tongue, by the rerjb atone, as they are in ours, In a separate 
 aign. Thus tame, in Latin, is not 1 ss full and expressive than 7km 
 in Bngfcsh, or wmmridk than ye haw loved And <t would be < 
 ingly improper to say that iii the former language there is an ellipsis 
 of the pronoun, sinee the verb actually expresses it For omocaa 
 be said of none but the first perapn singular, ardamocrftfuof none 
 
 but the second person plural The like holds in other instances. 
 
 The adjective sometimes includes the power of the substantive. 
 
 jfioftutiea good man, Imna a good woman, and inmuni a good thing. 
 Yet to mark an ellipsis arising 1 from such a want as that of a word 
 sjorrosponding to ?/ian, womem, and thing, m the above expressions, 
 Idie italic character has sometimes been introduced by ourtranslat is. 
 
 "I remember that when 1 first observed this distinction of character 
 in the iVible, being then a school-boy, I asked my elder brother* 
 who had been at college, the reason of the difference. He told me 
 ♦fiat the words in italics were words to which there w as nothing in the 
 original that corresponded. This made me take tie greater notice 
 of the difference aft ei wards, and often attempt to read, passing over 
 fchose words entirely. As this sometimes succeeded, without any 
 appearance of deficiency in the sentence, I could not tie satisfied 
 -with the propriety of some of the insertions. These words particu- 
 larly attracted my attention: "Tien women shall he grinding at the 
 anill," where the word women is in italics. 1 could not cone ive 
 where the occasion was for inserting this word. Could it be more 
 improper to say barely, "T»n shall be grinding at the mill," than to 
 BBW, as in the former verse, "Tin, shell hf m thrfcH," without limit- 
 ing it to cither sex ? And since the Evangelist expressed both in the 
 came manner, was any p rsoncntithd to make a difference! On 
 having recourse again for information, T was answered that the Evan- 
 gelist had not expressed them both in the same manner; that, on the 
 contrary, the first, as written by lvm, could only be understood of 
 men — the second only of women; as all the words susceptible of 
 gender were in the fortieth verse in the masculine, and in the forty- 
 first in the feminine. I understood the answ r, havng, before that 
 time, learnt as much Latin as sufficiently showed me the < fT ct pro- 
 duced by the gender on the sense. What then appeared to me un- 
 accountable in the translators, was, first, their putting the word 
 women in UaVcs, since, though it had not a particular void corre- 
 sponding to it, it was clearly comprehended n the other words of 
 the passage; and, secondly, their not adding we?? in the fortieth verse 
 because, by these two successive verses, the one in the asruline, 
 and the other in the feminine gender, it appeared the manifest inten- 
 tion of the author to acquaint us that both sexes would be involved in 
 the calamities of the times spoken of." — 
 
 "Our translators have not, however, observed uniformly their 
 |£*aaner of distinguishing by the aid of italics* Indeed, if the j 
 
APPENDIX. 447 
 
 their work must have made a very motley appearance. On many oc- 
 ; th Hebrew or Greek name requires more than one word in 
 our language to express a meaning which it often bears, and which 
 alone suits the context. There was no reason, in rendering ykoeret, 
 to put unknown in italics, before the word tongue, a strange or un- 
 known tongue being one very common signification of the word in 
 the best authors. Tlmjuwrx is very properly rendered spiritual gifts i 
 it means no less in the Apostle Paul's language; but there was no 
 propriety in distinguishing the word gifts by the italic letter: for 
 wiuuu.'ra, a substantive, can in no instance be rendered barely by the 
 adjective spiritual. Sometimes the word in italics is a mere intruder, 
 to' which there is not any tiling in the import of the original, any 
 more than in the expression, either explicitly, or implicitly, cor- 
 responding; the sense, which in effect it alters, being both clear 
 and complete without it. For an example of this, I shall recur to a 
 passage on which I had occasion formerly to remark, "The just shall 
 live by faith; but if any man draw back'' — where any man is foisted 
 into the text, in violation of the rules of interpretation, which compel 
 us to admit the third personal pronoun he, as clearly, though virtually, 
 expressed by the verb. I do not remember such another instance in 
 the English "translation, though I had occasion to observe something- 
 still more flagrant m the version of the Old Testament by Junius and 
 Tremellius." 
 
 As I have already been so liberal in my quotations from Dr. Camp- 
 bell, I will become his debtor once more, and favor the reader with 
 another extract. These remarks in his preface to liis translation of 
 the four narratives we extend to the whole work. And what he has 
 promised with regard to any criticisms on his work, we promise with 
 a reference to the whole translation. 
 
 "As I have never yet seen a translation of the Bible, or of any part 
 of it, into any language I am acquainted with, which 1 did not think 
 might be, in several places, altered for the better; I am not vain 
 enough to imagine that the version here presented to the public will, 
 by any class of readers, be accounted faultless. Part of this work 
 has long lain by me in manuscript; for I may justly say of it what 
 Augustin, if [ remember right, says of one of his treatises, Juvenis 
 inchoavi, senex edidi, I began when a youth, and I finished when an 
 old man. Now, in that part I have been making corrections, or at 
 least alterations, every year, and I have no reason to doubt that, if it 
 were to lie longer by me, I should still be altering and correcting. 
 As I am not an implicit follower of any man, because I think no mar* 
 can plead an exemption from either faults in practice, or errors ir>. 
 opinion; I am, at the same time, far from arrogating to myself a 
 merit which I refuse to acknowledge in others. It is not difficult to 
 make me distrust my own judgment, and impartially re-examine my 
 own reasoning. I say impartially, because I am conscious that I 
 have often, in this manner, revised what I had advanced, when I 
 found it was objected to by a person of discernment; and, in conse- 
 quence of the revisal, 1 have been convinced of my mistake. I will 
 venture to promise, therefore, that I shall give all due attention to 
 criticisms or remarks, candid or uncandkl, which shall be made on 
 
148 APPENDIX. 
 
 any part of this work. Criticism! made in an u rianner, may, 
 
 f them, be well foun l< d, and, on tl 
 ution. Bnl it' then be neithi r reason in tl 
 ij nor candor in the manner of pftoductng it, the most 
 
 prudenl part in an author is to let it pass without not 
 
 APPENDIX TO SECOND EDITION. 
 NO. I. 
 
 IT i i • i f • . 1 (or certain altera. 
 
 tions oremendatiu >s which the reader will observe in comparing 
 this Edition with the fust. 
 
 ii a great ninny sources and from religious teachers ofdifl'er- 
 ent denominations, inquiries, suggestions, and criticisms have been 
 eed; nil directlj or indirectly bearing upon tin- improvement 
 of the new version. Prom these — and from our o\\ n diljg jnl com- 
 parison and examination of all the documents furnished, and within 
 our reach, we have been induced to modernize the style of this 
 
 n very considerably. There may not bean inv 
 formity, because after the work was commenced, seine miuute 
 improvements either occurred to us, or were suggested by o in fsj 
 yet, upon the whole, there is a very general conformity o! the st>le 
 to that prevalent in the present century-. It is at lea>i as exactly 
 and as uniformly .adapted to the ci - yle of ibis century, as 
 
 was that of King .lames' t i to the ctir; 
 
 South Britain, two centuries ago. Our whole phraseology on r< li- 
 gious topics is affected by the antiquate 1 stj l< of the common \- r- 
 sion. Hence we have been constrained to adopt a name for this 
 style to distinguish it from 'he good style of persons well educated 
 in our mother ton medstyh we call *'the 
 
 style." — yet this sacred style was the common st)le in the 
 of James. This the following extract from the original preface will 
 — Cambridge Edition, ; 
 
 "Many Men's mouthes have been open a good while (mdyet are 
 not stopped) with speeches about the translation so long in band, 
 or rather uerusals of translations made before: and ask what may 
 be ihe reason, what the necessitie of the employment: Hath the 
 Church been deceived, say they, all this While! Hath her • 
 bread been mingled with leaven, her silver With drosse, her wine 
 with water, her milk with lime? {Lactt t 
 faith S. Ireny.) We hoped that Wt had been in the . 
 that we had the oracles of God del. vert d unto us, and t 
 all the world had cause to be oiTended, and to complain, yet 
 we had none. Math the mese holden out the bn 
 but winde in it? hath the bread been delivered by tne Fathers of 
 the C'mrch, and the same proved to be Lupidosus, as S 
 speaketh? What is it to handle the word of Cod deceitfully, it this 
 be not? Thus certain brethren. Also the adversaries of Judith and 
 Jerusalem, like Sanballai in Hehendah t mock, hs we heare, both at 
 the work and workmen, saying, H'hut do these icu.k Jews, S:c. 
 
APPENDIX. 449 
 
 tifc burnfi although they build, yet if a fox go up, he shall even break, 
 down their stony-wall Was their translation good before? Why do 
 they now mi nd it? Was it not good? Why then was it ob'ruded to 
 the people? Yea, why did the Catholicks (meaning Popish Roman- 
 ists) always go in jeopardy, for refusing to go to heare it? Nay, if 
 it must be translated into English, Catholics are fittest to do it; 
 tin \ have learning, and they know when a thing is well, they cay 
 wunum de tabula. We will answer them both briefly: And the 
 former; being brethren, thus, with S. Hierome, Damnamus veteresV 
 M'nime sed post priorum stadia in domo Domini quod possumus labor a- 
 tmi9. That is. Do -we condemn the ancient? In no case: but aftef 
 the endeavours of them that were before us, we take the best pains we 
 van in the house of God As it he said, Being provoked by the e:& 
 ample ot the learned, that lived before my time, I have thought 
 it my duty, to assay whether my talent in the knowledge of the, 
 tongues may be profitable in any measure to Gods Church, lest 
 I should seem to have laboured in them in vain, and lest 1 should 
 be thorn, hi to gio y in men (although ancient) above that vvhiclk 
 W-s pi them. Thus S Hierome may be thought to speak. *' 
 
 Now although many alterations in orthography, punctuation, and 
 in marginal readings have been made on the King 5 s translations, so 
 that the first Editions of it differ in many respects from the last 
 Editions of it, yet the style is still preserved, and from its old 
 fashioned peculiarities it is called the sacred style. I know it may 
 be said that the style of the King's transla ion is still more ancient 
 than the era of his reign, because the '"Bishops' Bible" and other 
 previous translations did present to the translators the style of their' 
 ances-ors from the da\s of WicklifF, so that many peculiarities in 
 the obsqlete style of the 15 h and 16th centuries, are to be found 
 in the common version. 
 
 The old Gothic buildings in North and South Briton, are gene- 
 rally places of worship; hence, although this style of architecture 
 was once as common in England and Scotland as any of the present 
 mod. Is: yet, this style being preserved only, or almost exclusively, 
 in 'he places of worship which the veneration of our ancestors 
 preserved from dilapidation, has given a sacred aspect to places of 
 worship, and has rendered the Gothic style of architecture as sa- 
 cred as the obsok te style of King Henry or King James. Had it not 
 been for the veneration shown to places of worship, not a speci- 
 men of the Gothic style would at this day have stood upon the 
 British Isles; and had it not been for the same species of venera- 
 tion, we should net have had at this time any book, sacred or pro- 
 fane, written or published in the style of the 16th century. This 
 s'yle we have avoided in the present edition, and have, as far as 
 was practicable in one effort, removed from the sacred writings 
 the obsolete verily, ye, unto, liveth, keepeth, lieareth, doth, haili^ 
 thou, thee, and thy, and ail their kindred terms and phrases of the 
 same antiquity have yielded their p'aces to another race in all our 
 writings and speeches, except in the pulpit or synagogue — w hf 
 not also in the sacred writings? We might as reasonably contend 
 &»imen should appear in the public assemblies for worship wuk 
 36* 
 
150 AIM' KM) IX. 
 
 Ion , r beards, m Jewish '»i Human \ irments, a<« thai ti.r ^cupfuraj*" 
 should be handed to us in a style perfectlj antiquated, and come* 
 
 qncii ly It *-. intelligible. 
 
 Quaker ma) complam, we admit, that a part of bit relgioa 
 ingered by nichi freedom with hia sacred atyle: but ■ litt'e 
 reflection saav convince bim, that any tiling called religion! baaed 
 ■pen t lie evet varying st\!e of writing or •peaking, can be of no 
 more consequence than the form in which a loaf is baked* or the 
 boose built in which be lives. 
 
 Some m ly contend 'hat the adoption of yon insti ad of f/iou, when 
 one person only is meant, is not grammatical. Hot let sue!) 0O0> 
 Blder that the rules of grammar are no more than the rules drawa 
 from common usage, or the custom ofgood speakers and writers — 
 Since the days of Horace it is admitted by all ijarmmarians, that 
 
 common usage is the sovereign arbiter of language, Usus, 
 
 Qurm pene* arbit\ ■ norma loq 
 
 Custom or universal usage baa made you as singula! as thou. 
 And the question is not whether tl .is be a perfection or an imper- 
 fection in our language — but the question is, Is this the general or 
 universal usage? — If so, then it is grammatical! In all cases where 
 the utmost precision is necessary, you is now U8< d. In celebrating 
 she rites of matrimony, and m administering an oath, we do net 
 use thou. Nor does the jud-e upon the bench wh- n pronouncing 
 a sentence upon a criminal, address him by thou but b\ you. Now, 
 •fin those instances where the greatest precision is necessary, yon 
 is used, and never Mow, why should it be otherwise in a translation 
 of the scripture? Excepting in addresses to the Deity, or in the 
 personification of inani ja we aimed at the expulsion oi' 
 
 thou, said substitution of you. The other emendations of st^le need 
 do apology nor defence. 
 
 IT. 
 Before we proceed emendations, we shall 
 
 give another extract from trie re face to the King's 
 
 translation. If the reasoning be just; and if t exonerated them 
 tVotn blame, of which they appear very apprehensive, it will he- 
 equally applicable to us and will justify our efforts as well as theirs. 
 "Another thing we think good to . thee of (uemle 
 
 r.) that we have not tied oui n uniformity of phras- 
 
 ing, or to an identitie ol ... some peradveoture uould wish 
 
 e had done, bee-use they observe, that s< ! men 
 
 \ here, have been as exact as they could that way. Trub , that 
 we might not vary fiom the sense of that which we had translated 
 e, if the word signified the same thing in both places (for, there 
 ne words that be not of the same seive every where) we 
 were especially carefull, 3ttd made a conscience, according to our 
 duty. But that we should expresse the same notion in the same 
 particular word; as for example, if we translate the Hebrew of 
 word once by purpote, never to call it intent; if one 
 wh re journeying ne'er travelling; if one where think r.ever 
 suppose,- if one pain nev r ache; if one where joy never gla>' 
 Ssc, Thus to iniace tfce matter, we thought to savour more ot curi« 
 
AVPKNDIK. 451 
 
 osity than wisdome, anrl that rather it would breed scorn in the 
 Atheist then bring profit to 'he godly reader. For is the king- 
 dome of God become words or syllables? why should we he in bond- 
 age to "hem if we may be (ree? use one preciselv, when we may 
 use another no lesse fit, as commodiously? A godly Father in the 
 primitive time shewed himself greatly moved, that one of new- 
 fanglednesse, culled kov&I&Icy, o-ks/j.^^ though the difference be little 
 or none; and another report eth, that lie was mti"h abused for turn- 
 Ing eucurdita (to which reading' the people had been used) into 
 helera. Now if this happen in better times, and upon so small oc- 
 casions, \v<- might justly fear hard censure, if generally we should 
 make verball and unnecessary changing?. We might also be 
 charged (by scoffers) with some unequall dealing towards a great 
 numoer of good English words. For as it is written of a certain, 
 great Philosopher, that he should say, that those logs were happy 
 that were made images to be worshipped: for their fellows, as good 
 as the}, lay for blocks behind the fire; so if we should say, as it 
 were, unto certain words, Stand up higher, have a place in 'lie 
 Bible alwayes; and to others of like quality, Get hence, be banish- 
 ed for ever; we m ; ght be taxed peradventure with S. James his 
 words, namely, To be partiall in our selves y and judges of evil 
 iiiougkts. Adde hereunto, that nicenesse in words was a!wa\es 
 counted the next step to trifling, and so was to be curious about 
 names too: also that we cannot follow a better pattern for elocu- 
 tion then God himself; therefore he using divers words, in his holy 
 writ, and indifferently for one thing in nature: we, if we will not 
 be superstitious, may use the same libertie in our English versions 
 out o\ Hebrew and Greek, for that copie or >tore that he hath given 
 us. Lastly, we have on the one side avoided the sci upulositi~ oj 
 the Purtanes, who leave the old Ecclesiastical words, and betake 
 them to others, as when thev put •washing for baptisme, and congre- 
 gallon instead of church: as also on the other side, we iiavt- shun- 
 ned the obscuritie of the Papists in their uzymen, tunike t ranonalt, 
 holocau9ts t prepuce, pusche, aid a numoer of such like, whereof 
 their late translation is full, and that of purpose to darken the 
 sense, that since 'hey must needs transla'e the Bible, )et by f ha 
 language thereof, it may be kept from being understood. But we 
 desire that the Scripture ma\ speak like itself, as in the language- 
 of Canaan, that it may be understood even of the very vulgar," 
 
 The Puritans it seems were accustomed to substitute washing 
 for baptism, and congregation for citu c:>, and now some, of their 
 descendants condemn D s. Campbell and Mac knight- for using hn- 
 m.rsion for baptism — and Dr. Doddridge for substituting cor;gre» 
 gati on for church — But this by the way. Ifthedast sentiment in 
 tne above extract be correct, we will be excused in all our efforts 
 to render this version as plain as possib'e to the dullest apprehen- 
 sion. If the King's translators found reasons to justify themselves 
 fur shunning the obscurities of the papists: we will for the s;;me 
 reasons be allowed to shun the obscurities of the protesiuuts, if this 
 can be done by a fair translation, 
 
13£ ApfknthS. 
 
 NO 111. 
 
 When we substitute ttomach for belly, opposite for rie* a?un:C+ 
 brought for fetched; what <Ij you with for .<•/<'<? wouldtt thou; hana* 
 
 v for mnunilx; nin car for mint «V; * appedi r ttaunched; do 
 
 mtwer for anrutrefl -//&//,- rA> you betray for betrayeti thou; 
 null for apiectt tat for </f<",- 6ego4 for begat; yet for yea; m; for 
 >:<",• children for lade ; few persons will ask for a reason. But when 
 they read the command of Jesus, '1mm si them »n/o the name of 
 
 .ilitT, and of the .nm, md of the Hoi) Bpirit," instead of 
 immerse them to the name, they ask for a reason. Hius it appears 
 the changing of a pliable ma) sometimes material!) affect the 
 meaning', when the changing ox a ptirase or a member of a sen* 
 tence does not. Now I am not desirous nf diminishing the differ- 
 ence of meaning between immersing • person in tht nnjnc of die 
 Father, and ia»s the. name of the Father. They are qu different 
 Hut it will be asked, is this a correct translation? T which 
 I answer most undoubtedly it is. F »r the preposition ut is that 
 D9ed in this place, and not , B) whal inadvertency the King's 
 ti 1 nslators gave it in instead of into in this passag , i»l elsewhere 
 gave i» into when speaking of the same ordinance. 1 pretu ne no to 
 say. But they have b en followed by most if tin m tlern tn 
 lors, and with them they translate it into i oh r places wb< re it 
 Occurs, in relation to tint institution: For example — 1 Cor. xii. 13. 
 For by one spirit we are all immersed into one body; ttom. vi. 3. 
 Dont you know ttatso many of you as were immerse 1 iwo Christ, 
 
 immersed into Ins death? Gal. iii, 27. As many of yon as 
 have been immersed into Chrst, have put on Christ. Now for 
 the same reason they <>J;<hi to have rendered the following pas- 
 sages the sane way. Acts viii, 16. Oiy hty were imm« rsed into 
 the name of the Lord Jesus :\\ 3 Into what weT youthen im- 
 mers d? \\ !'( n ere immersed tnfo the name 
 
 of the Lord Jesus. 1 Cor. 1, yog immersed into the 
 
 Da le of Fan'.!' Lest any should sty, I :>ad .nvnersed into my 
 o • n inme. 1 C<>r. x \ Our Fathers were ah immersed into 
 M »es in the cloud and i.i the sta. Now in all these places it is at. 
 The contrast between ut and tv is clearly marked iti the last quota- 
 tion. They were immersed into Moses— not into the cloud an 1 into 
 
 ;i, hut in the cloud, a^id in the sea. To b' immersed into 
 ?.- ;.-,es is one tiling, and in 'he sea is another. To be immersed 
 into the name of the Father, and m the name of the Father are 
 just as dis'inct. u In tlie name" is equivalent to by the authority of. 
 In the name of the king, or commonwealth, is by the authorit) if 
 Ihe kin? or commonwealth. N iw the question is Did the Savjouv 
 mean that disciples were 'o be immersed by the authority of the 
 Father, Son, and Holy Spirit? If by the authority of the Father, 
 for what purpose were they immersed > The authority by which 
 any action is done is one thing, and the object for which it is done 
 is another. None who can discriminate, can think that it is one 
 and t he same thing to be immersed in the name of the Lord, ar,d 
 to be immersed t».'ot'ie name of the Lord Jesus. T e former de- 
 notes Uie authority by wluca the action is performed — the lattef 
 
 
APPENDIX. 453 
 
 the object for which it is performed. Persons are said to enter 
 into matrimony, to enter into an alliance, to go into debt, to run 
 into danger. Nov to be immersed into the n:ime of the Lord 
 Jesus was a form of speech in ancient usage as familiar and signi- 
 ficant as any of the preceding. \nd when we analize these ex- 
 pressions we find they all import th:«t the persons are either under 
 the obligations or influence ot those things into which they are 
 said to enter, or into which they are introduced. Hence those 
 immersed into one body, were under the influences anil obliga- 
 tions of that body. \ hose immersed into Moses, assumed Moses 
 as their lawgiver, guide, and protector, and risked every thing 
 upon his authority, wisdom, power, and goodness. Those .*. !io 
 veie immersed into Christ, put him on, >r acknowledged his 
 authority and laws, and were governed by his will: and those who 
 were immersed into the name of the Father, Son, and Holy Spirit, 
 regarded the Father as the fountain of all authority — the Son as 
 the only Saviour— and the Holy Spirit as the only advocate of the 
 truth, and teacher of Christianity Hence such persons as were 
 immersed into the name of the Father, acknowledged him as the 
 only living and true God— Jesus Christ, as his only begotten Son, 
 the Saviour of the world — and the Holy Spirit as the only success- 
 ful advocate of the truth of Christianity upon earth. Pagans, there- 
 fore, when immersed into the name ot the Father, &c. renounced 
 all the names that were worshipped by the Pagan world — all the 
 saviours in which the Gentiles trusted; and ail the inspiration and 
 philosophy of which the heathen boasted. A woman, when she 
 enters into matrimony, assumes the name of her husband, acknow- 
 ledges him as her lord and master, submits to his will, and looks to 
 him for protection and support. Just so they wiio are immersed 
 into the name of Christ, assume his name, acknowledge him as 
 Lord and Master, and look to him for support and protection. 
 This view of the matter made Paul thank God when the christians 
 in Corinth were assuming different names, (one the name of Paul, 
 and another the name ot A polios, &c.) that he had immersed few 
 or none of them, lest the report should get abroad that he had 
 immersed them into his oven name. 
 
 But as this criticism is already too long, we shall only add that it 
 would be quite anomalous to suppose that the command in the com- 
 mission to make disciples, immersing them into the name of the 
 Path r, Son, and Holy Spirit, mean by the authority of. There is 
 not one solitary example of the sort in all the oracles. Nothing is 
 commanded to be done by the authority of the Farther, Son, and Holy 
 Spirit. Jn the antecedent economy, the supreme authority was in 
 the name of the Father. In the present economy the supreme 
 authority is in the name of the Lord Jesus. But in no economy (tor 
 it is contrary to the genius of every economy) is the name of ihe Holy 
 Sp rit used as authoritative. Nothing was ever commanded to be done 
 in the name, or by the authority of the Hol\ Spirit. When we speak 
 of JUthorfty here, it is not the authority of a teacher, but the authority 
 of a governor or lawgiver — a king or ruler. There is one sort of 
 authority of which the Holy Spirit is possessed:, and fehaf is, to take 
 
Al'I'KMHX. 
 
 (Ke thing! 1 1 I them to us. iiis authority as a t 
 
 we cheerfully submit to, but ife speak here of the gubernatorial 
 luthority, the authority which a goveraor possesses. Invested with 
 uthority, the Lord Jeans, in conjunction with his Father, uni 
 I .<■ Holy spirit to advocate his cause. The Father never gave the 
 power of judging to the Holy Spirit. This he has given into the 
 hands <>r the Lord Jesus. The Lord Messiah shall judge the world, 
 and therefore by his authority all things are to be done in his king* 
 donT When Peter ordered the Gentiles to be immersed, be did it by 
 the authority of the Lord Jesus, if. says, "In the name of the 
 Lord immerse them." Here it is, h orojufli, and not ut 7« -a-.u-x. 
 \nd it is by the authority of the Lord Jesus, or m the name of the 
 
 Lord, lhat persons arc to he i rmvised into the name of the Father, 
 
 Son, and Holy spirit. The great importance of the- matters involved 
 in this criticism will be a sufficient apology for the length of it. 
 Indeed I scarcely know any criticism upon a single sellable of so 
 much importance, in all the range of my conceptions, as this one. 
 
 NO. IV. 
 
 Dr. George Campbell, who was never accused, that I know of, with 
 either Arianism, Socinianism, or Unitarianism, has translated the- 3d 
 v. of John's Tes. chap. i. "All things were made by it, (the Word,") 
 and without it not a single creature was made." Because I published 
 this without alteration or amendment, one of my opponents has 
 accused me of Arianism!! Not that he believes me to be an Arian, 
 but he wishes to refute some things written concerning himself by 
 calling me an Avian. I will not name him in this volume. His want 
 of moral character, and his remarkable propensity for inventing ca- 
 lumnies, and telling them for truth, peremptorily forbid the intro- 
 duction of his name into this volume. If F am an Arian for repub- 
 lishing this translation, Dr. Campbell, Professor of Theology in the 
 University of Aberdeen, was certainly an Arian for rendering the 
 passage thus; and what is still worse, if the preferring "//" to "Aim," 
 makes the Doctor an Arian, it will prove the king's translators a club 
 of Arians; for they have, in verse 5, used the neuter pronoun "//,•" 
 whereas, had they been orthodox, they should have had it "him." 
 Dr. Campbell, in his notes critical and explanatory, shows that 
 the Vulgate, the Italian, and German versions, give the neuter 
 gender, as he has done. 
 
 NO. V. 
 The prefixing of Apostle and Jew to certain parts of the Epistles 
 to the Romans and Galatans, which rather threw some sec ions of 
 these letters into the form of a dialogue, has been omitted in this 
 edition. That Paul stated the objections of the infidel Jews and 
 Juda.zers in those letters, and replied to them, is so plain that it 
 needs not to be proved. Hut as there is a possibility that, in prefix- 
 ing the names of Apostle and Jew, an error might be commit' ed, 
 and a wrong direction given to the mind of the reader; and specially 
 as they are no part of the sacred text, wc have omitted them in t'.is* 
 edition. The prefixing of them was as much the private, opinion. o"§ 
 Djn Macknight as his paraphrase and netefc 
 
appetstdix. 455 
 
 NO. VI. 
 
 After much reflection, examination, and comparison, we have 
 substituted institution for "covenant." To this determination vvc 
 came after t' e Testimony of Matthew was worked off. So that the 
 term "covenant" only occurs once in this version. The idea of 
 bargain, of stipulation, and re-stipulation from universal usage, at 
 this time, necessarily enters into t 1 c idea attached to the term "co- 
 venant" The word constitution, or institution, in our ton ue, well 
 expresses the original. The latter term, becai se of its more genera] 
 import, be ; ter expresses the sense than the former. The *\<w 
 institution is, doubtless, the least exceptionable title which could be 
 prefixed to this volume The historical books detail characters w Inch 
 were employed in giving birth to it; the Epistles explain ihe various 
 items of this gloriou- institution of heav< n, and demonstrate in living 
 characters its influence and bearings upon the present and future 
 state. The Old Institution, contained in the writings of Moses and 
 developed in he prophetic wriiings, prepared its introduction, and 
 the knowledge of it is always presupposed m the apostolic scr ptures. 
 Some of the items in both institutions are sometimes called an insti- 
 tution; but the whole taken together make but two grand institutions. 
 The former was S3 mbolic and temporary — the latter real and un- 
 changeable. The subjects of these two institutions are under quite 
 different governments.* The subjects of the former were under the 
 government of law — the subjects of the latter are under the guidance 
 of pure f ivor: An external law, written on marble or on parchment, 
 regulated their conduct. The controlling principle of the New is 
 the law of love and liberty written upon the heart. To all christians 
 it may be said as Paul said to the Romans, "You are not under lciw H 
 but under favor." That this system of favor is capable of producing 
 more purity of heart and uprightness of behavior than any other 
 under which man ever was placed, or can be placed, we have every 
 thing in reason and experience to prove. -So that this is a more 
 excellent institution, not only because it is established upon better 
 promises, presents a better "hope, affords incomparably more enjoy- 
 ment; but because it inspires a more noble an ■ exalted temper, and 
 terminates in a purer and more eleva f ed morality. This is an institu- 
 tion which issues in a new creation. Its scope, tendency, and design 
 is to make sons of God; while the Old institution aimed no higher, 
 and reached no farther, than to make servants of God. With the 
 geratest propriety Paul addressed the believing Jews, "As no longer 
 servants of God, but sons;" and because they were made sons, he 
 says, God had "sent forth the spirit of his Son into their hearts, 
 ind chv them to cry, Abba, Father." It is, therefore, compared 
 with die former, both in its nature, tendency, and design, a new in- 
 stitution; and, as such, deserves th.* acceptance and admiration of 
 the whole world. 
 
 With tlv j exception of one instance, and that by the inadvertance 
 of the printer, we substituted overseer for "bishop," and servant, or 
 servant of the church, for "deacon." These are, however, placed 
 in + hc- margin. For other emendations compare Philip, ii. 6. 10. 
 JL Timothy iii. 15. 16. Revel xi. 13 .. These we have made m $g« 
 
156 APPENDIX. 
 
 tordance with cril 
 
 oth< n Tii ' iii«- sty le, and not an} pai I 
 
 of an) s >c' in chi 
 
 the original pr< P i 
 translation, and from others, which, had we roon<, w ewould have 
 :i appear to the judicious n ider th t they, . 
 
 i nmenl of < Ireal Brita 
 nut consider then r< s from th< 
 
 , and bad to justif) themselves b) their own argui 
 bj e\ rj one of the arguments \\ I 
 of I'n 
 Many alterations h made io the original translation of 
 
 mi-, through winch it has passed. We 
 authority which has bet n offered For tl of the 
 
 publishers. I'hey are, it is true, chieflj in th< ma 
 orthography and punctuation; batthese mak( 
 
 . different from the oldest which we havi 
 nearl) i « o centurit s old. 
 
 Since the publication of the first'edition of this new versio 
 not seen any thing deserv''ng of notice here, 
 morrinus rcmarksjhave been made about our; c tion 
 
 of it, but nothing from any source, or'j(fsu< etv< • 
 
 refutation in this place. We feel oura '■ ble to defend 
 
 nl alte rations in this work.- and wh< n< verthi j 
 from any r< ource, we hope to be found not wanting) either 
 
 in authority or arguments, to vindicate them. 
 
 Though great pains have been taken in correcting the prea 
 have n t;c< d 01 c omission, ar.d but one of any moment, 
 the former < dition, and in the London edition, from wh'ch th< 
 positor set the type. It is the omission of the clause "raise the dead" 
 in Matthew x. and 8. If the demand for- this work continues io in- 
 crease, it must be sti reotyped. Then it may be possible or pr 
 ble to have every letter and point correct We have n< ver • tl se< n 
 any edition of the scriptures in which th< re were not some typograph- 
 ical mistakes; but much fewer in those which have been stereot) ped 
 than in those composed in this manner. 
 
 Since the publication of the first edition, we have learned that 
 Philip Doddridge, D. D. was not a Presbyterian, but a Cong 
 tionalist, or a Doctor amongst the Fnglish Ind 
 
 Presbyterians and Congwgatkmalistff in this country do amalgamate 
 to a pertain extent, the difference* are more nominal than real. 
 

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