L MM Class D02iQ7>rj .Bc^ K NEW TESTAMENT, ARRANGED IN HISTORICAL AND CHRONOLOGICAL ORDER; COPIOUS NOTES PRINCIPAL SUBJECTS IN THEOLOGY; THE GOSPELS ON THE BASIS OP THE HARMONIES OF LIGHTFOOT, DODDRIDGE, E NEWCOME, MICHAELIS; / S/"^ '' THE ACCOUNT OF THE RESURRECTIOJN- / | ' ;,"A fn i ' 'l ON THE AUTHORITIES OF WEST, TOWNSON, AND CUASifl$Ui; ,- ~ ."if i '^ ' THE EPISTLES \ ^ \ ^ />// ^ ARE INSERTED IN THEIR PLACES, AND DIVIDED ACCORDING TO THB^fT * BY THE REV. GEORGE TOWNSEND, M. A. PREBENDARV OF DURHAM, AND VICAR OF NORTHALLERTON. THE WHOLE REVISED, DIVIDED INTO PARAGRAPHS, PUNCTUATED ACCORDING TO THE BEST CRITICAL TEXTS, THE ITALIC WORDS REEXAMINED, PASSAGES AND WORDS OF DOUBTFUL AUTHORITY MARKED, A CHOICE AND COPIOUS SELECTION OP PARALLEL PASSAGES GIVEN, &c. BY THE REV. T. W. COIT, D.D. PRESIDENT OF TRANSYLVANIA UNIVERSITY. BOSTON: PUBLISHED BY PERKINS AND MARVIN. PHILADELPHIA: HENRY PERKINS. 1840. Entered according to Act of Congress, in the year 1837, by Perkins and Marvin, In the Clerk's OfBce of the Disti-ict Court of the District of Massachusetts. Wf TrAn6f€r Vtf^t. of Btsics MAP 2 4 1937 STEREOTYPED AT THE BOSTON TYPE AND STEREOTYPE FOUNDRY. Perldns Sj" Marvin,,. .Priraers. INTRODUCTION. To discover truth is the best happiness of an individual ; and to communicate it is the greatest blessing he can bestow upon society. Moral and religious truth can only be obtained from the right interpretation of Scripture : and the most effectual means of ehciting that right interpretation must be, to ascertain its pri- mary or historical meaning. The Books of Revelation w^ere given to the vi^orld at various times, and upon different occasions. Each book was written for some one especial cause. The all-wise providence of God has not imparted his will, as hu- man legislators are compelled to do, in abstract precepts, arbitrary institutions, or metaphysical distinctions. His Revelation is so constructed, that it is interwoven with the history of the world. It is a collection of facts and inferences — of nar- ratives and doctrines. To understand the latter, we must acquaint ourselves with the former : and then only shall we perceive that it is equally adapted to all ages and nations, so long as human nature remains the same ; and so long as hope and fear, and joy and sorrow, and evil and good, and sin and holiness, characterize mankind. The most general cause of religious error is the neglect of this mode of viewing Scripture. The Old and New Testaments, not only in the present day, but in former ages, have been for the most part considered as large reservoirs of texts, or as well-stored magazines of miscellaneous theological aphorisms ; from which every speculative theorist, and every inventor of an hypothesis, may discover some plausible arguments to defend his peculiar opinion. No matter how absurd his reasoning ; no matter how inconsistent his notions may be with the analogy of faith, with the testimony of antiquity, or with the context from which a passage is for- cibly torn away. His own interpretation shall be to him as the Spirit of God. The light is kindled from within ; and though its beams are not borrowed from learning, nor sense, nor sobriety, fancy shall supply the place of an acquaintance with the original tongue, and of the decisions of the commentator, till the Scrip- ture speaks the language of Babel to its Babylonish consulters. Seeing the absurdity and unreasonableness of this perversion of Scripture, the Romanist has proceeded to an opposite extreme. He rejects the oracles of God as his only religious guide, and unites with them the traditions of men to render them useless. He substitutes the priest for the Deity — the leaves of the sibyl, for the pages of truth — the decisions of the ages of darkness, for the well-considered interpretations of the studious and the learned. Avoiding one class of errors, he thus becomes the advocate of others, more dangerous, and more indefensible. By VOL. II. 1 A 2 INTRODUCTION. closing the Scriptures to the people, the very possibility of discovering truth is done away. Error, invention, and imposture have at length been combined into one unscriptural system, where religion and liberty are alike sacrificed at the shrine of a predicted apostacy from the spirit and power of Christianity. That superstition must indeed be a curse to mankind, which is so bitterly and so sternly condemned in the Scriptures of the dispensation of mercy and love ; and which is represented also as falling into ruin, amidst the curses or the joy of the nations. Though the evils which have been brought upon the world by the frequent misinterpretation of the Scriptures, where they are, as they ought to be, freely perused, be infinitely less than those which have been occasioned by prohibiting their use ; their value, as our infallible guides, will become more evident, if we prevent, in any instance, the misapprehension of their sacred contents. This task is the more especial duty of the Clergy, as their authorized interpreters. Every attempt, therefore, whether of a partial or of a general nature, to illustrate the In- spired Volume, and to enable the people to avoid the two extremes to which I have alluded, ought to be considered as submitted to the approbation of the Chris- tian ministry. Their sanction must decide whether the labors of the theological student are worthy of the favorable reception of their people. Nothing, indeed, which is stamped with the general disapproval of the Protestant Clergy can deserve the public favor. They are too numerous to be bribed ; too learned to decide er- roneously ; too wisely liberal to be partial or unjust. Having no false creed to support, no unworthy objects to conceal, no inferior ends to serve, they approve or condemn, from their abundance of knowledge, and the soundest principles of reasoning. Their decisions are neither arbitrary, nor capricious. The public, whom they influence, may not always receive its first bias from their opinions ; but its ultimate acquiescence is unifoi-mly founded upon a conviction, that the reasonings which convince their teachers are satisfactory in their principles and conclusions. The Romanist priesthood may command the submission of its flocks to the arbi- trary decrees of the councils of an infaflible Church — the Protestant priesthood must persuade by argument and learning, or it possesses neither influence nor authority. Within the last few years the Sacred Volume, under the blessing of Divine Providence, has not only been circulated in a great number of languages, among the most remote nations ; but it has also been distributed to an indefinite extent in our native country. The spirit of attachment to the Inspired Records has even sometimes represented the Sacred Scriptures as the only means of grace. While the Bible alone is justly called the religion of Protestants, it has not been suffici- ently considered, that the instructions of a Christian priesthood are no less the means of grace to the Churches of God. The Bible is the map which directs, the Christian Minister must explain its directions : and wherever the Bible is read, a better interpreter of its infinite variety of blessings is generally required than the devotion, the zeal, the fancy, or the good intentions, of the reader. Much of its invaluable contents may be understood without any other guide than than the desire of the reader to become holy in the presence of God : but as the perversion of the Scriptures is the source of all error, and therefore of much crime, the in- terpreter is required to prevent that perversion. All sects, all parties, all Churches are united in asserting this truth. From the Church which acknowledges an in- fallible head upon earth, to the Society which sits in silent homage to the Deity, waiting the descent of a divine influence from above upon its male or female in- structors — all confess the necessity of some guide to truth and heaven, besides the INTRODUCTION. 3 perusal of the uncommented text of Scripture. To the teachers, therefore, as well as the disciples of Christianity, I am anxious to submit the attempt to fix the primary meaning of every passage in the Bible, as the best foundation of correct teaching — as the surest preventive of error — the guide to all secondary interpre- tations — and the solid basis of that undoubted truth which is contained in the Scriptures alone. As the contents of the Old Testament are miscellaneously arranged, and the re- spective author of each book was left to his own language and his own judgment in the disposition of his writings ; we might naturally have expected that the same plan would be adopted also by the writers of the New Testament. The Spirit of God, which so influenced their minds for the common benefit of man- kind, that they should relate only truth to the world, did not instruct them in the rounding of periods, or the studied arts of composition : neither were they directed to observe one order of the several events, which each has related in his inspired narrative. One consequence of the apparent contradictions which have originated in this source has been highly beneficial to the Christian Church — greater atten- tion to the Sacred Volume has been induced ; and every difficulty which has been proposed by such objectors as Evanson, Priestley, Middleton, and others, to the consistency and veracity of the Evangelists, has been amply refuted. There are no real contradictions in Scripture. The scope and design of each writer require only to be known, and then the causes of their apparent discrepancies, of the va- riety of their phrases, of their omissions, their additions, and selections of particu- lar events, will be fully understood and appreciated ; and the value of the Inspired Books will be made to appear yet more and more inestimable. Another conse- quence, however, has been more painful. Christianity is the enemy of vice, in all its forms, all its plausibilities, all its self-deception, apologies, and motives. The least allowed indulgence of evil is incompatible with the demands of this pure and holy religion. Anxious to reconcile a life of negligence of God with adher- ence to Christianity, the careless, the irreligious, the presumptuous, the self-opin- ionated, or the indifferent, look for objections to the truth of Scripture ; and reject the Law to which they refuse obedience. Some of the objections proposed by the enemies of Christianity have been drawn from the apparent difficulties sug- gested by the various order of their narratives, adopted by the writers of the New Testament : and the evident advantage of removing these objections, and recon- ciling the accounts of the Evangelists, has induced many learned or inquiring men, in the earlier as well as in the later ages of Christianity, to compile and sub- mit to the world various Harmonies, which have been formed on different plans, or hypotheses. An eminent critic" has divided these into two classes : " Harmonies, of which the authors have taken it for granted that all the Evangelists have writ- ten in chronological order ; and Harmonies, of which the authors have admitted that in one or more of the four Gospels chronological order has been more or less neglected." To these might have been added a third, in which the Harmonizers have supposed that the chronology has been neglected by all the four EvangeUsts. The Harmonists who have adopted some one of these plans are very numerous. I refer the reader to the catalogues of Walchius'', Michaelis^ Pilkington'', Horne% " Marsh's Michaelis, vol. iii. part ii. p. 44. ' Bihliotheca Theolog. vol. iv. p. 863-900. Jena, 1765. ' Marsh's Michaelis, vol. iii. part i. p. 31-36, and part ii. p. 29-49. "^ Pilkington's Evangelical Harmony, Preface, p. 18-20. * Home's Critical Introduction, vol. ii. p. 503. 4 INTRODUCTION. Chemnitius^, and Cave^, for a more ample account than it may be thought advis- able to give in this Introduction. They ought not, however, to be passed by with- out some notice. The Canon of the New Testament was closed by the Author of the Apocalypse. After his death, the Christian Churches admitted no addition to the Inspired Vol- ume. Each book, as it had been successively given to the Churches, was care- fully verified, and cautiously received. They were at first addressed to some one particular class of men, or were composed for one express purpose ; and, before their general utihty was acknowledged, they were received by the persons to whom they were addressed, in the sense for which they were composed by their respective authors. Thus the Gospel of St. Matthew, as Dr. Townson and others have satisfactorily shown, was compiled at a very early period after the ascension of our Lord, for the use of the Jewish converts. The Gospel of St. Mark was probably composed for the use of the converted Proselytes of the Gate ; and St. Luke's Gospel was written for the more general use of the Gentile converts, who were united into churches by St. Paul. The Gospel of St. John was written at the request of the Church at Ephesus, as a supplement to the rest ; with more especial reference to those heresies of his age, which impugned the doctrine of the Divinity of Christ. Many years, we may justly conclude, would have elapsed before these Gospels were collected into one volume ; and many more would elapse before the attention of the primitive Churches, which received them with so much veneration, would be directed to their apparent discrepancies. For this veneration was not slightly founded ; it originated from the universal knowledge which prevailed among all the Churches, that the authors of these books, and of the other books which they esteemed sacred, were possessed of the power of work- ing miracles, to demonstrate the truth of their narration. The general evidence deducible from the testimony of the eyewitnesses of the wonderful actions of our Lord, and from the testimony of the hearers of his gracious teaching, was not sufficient. The relators of his actions could appeal to their own supernatural gifts, and afford undeniable proofs of their veracity, and of their more than hu- man knowledge. St. Matthew, as one of the twelve, partook of the miraculous powers which were given to each. St. Peter may be considered as the real au- thor of St. Mark's Gospel ; and St. Paul, of the Gospel attributed to St. Luke. St. John also was of the twelve. Invested with the apostolic office, and act- ing with the plenary powers with which their Divine Master had honored them, we may justly conclude that none of their early converts, either of the Jews, the Proselytes, or the Gentiles, would have considered the seeming difficulties of their narratives. The objects for which both the Gospels and the Epistles were writ- ten would have been well understood, and further explanation was unnecessary : and no Harmony of the Gospels would have been either desired or appreciated in the apostolic age. When the miraculous powers of the apostles, however, had ceased with their lives, and the generation which had witnessed these miracles had passed away, it might naturally have been expected that some attention would be paid to this subject, and some efforts made to reconcile the apparent varieties in the accounts of the Evangelists. About eighty years after the death of St. John and the clos- ing of the Canon of the New Testament, Tatian, a Syrian by descent, a Mesopota- mian by birth, a sophist by profession, before his conversion to Christianity, and t Chemnitii Prolegomena. ^ Cave's Histaria Ldteraria, articles Tatianus, Ammonius, &,c. INTRODUCTION. 5 becoming a pupil of Justin Martyr, compiled the first Harmony of the Gospels. The fragments which remain, and have been attributed to Tatian, are now gen- erally imputed to Ammonius. Clemens" quotes Tatian as the first harmonizer- He divided his Harmony into eighty-one chapters ; omitted the genealogies which prove Christ to be descended from David (the heresy of that age being to exalt, rather than to depress, the dignity of our Lord), and reduced all the Passovers to one, on the supposition that our Saviour's ministry lasted only one year. Epi- phanius tells us', that where Eusebius accuses the Ebionites of using only the Gospel according to the Hebrews, he means that they used the Harmony of Ta- tian. Theodoret tells us, that he found two hundred copies of Tatian's Harmony, which were highly prized : but because the genealogies and descent of Christ from David were omitted, he gave the four Gospels in their place. An additional evidence, that the translations of Victor of Capua, and of Lascinius are spurious*, may be derived from the fact, that they retain the genealogy which Tatian is said to have rejected. Pilkington gives a specimen, in his notes, of the confused order of the Harmony of Tatian, who does not, indeed, appear to have been a man of much judgment. The account which Cave has given of his philosophical opinions sufficiently con- vinces us, that no dependence can be placed on his decision. I add the extract, as even Pilkington's work is rare^ Tatian in general kept close to the order of St. Matthew, in which he has been followed by the greater number of those har- monizers who prefer being guided by the authority of one Evangelist, rather than equally to transpose the four. He sometimes, however, recedes from it without any apparent necessity or reason. " Several things," says Pilkington, '•' which ought evidently to be connected, are disjoined ; others are improperly united. The order of all the Gospels is arbitrarily transposed, and the times and seasons cannot be distinguished"." Ammonius, a Platonic philosopher of Alexandria, pubhshed a work, in the third century, which bears ~a. more proper title than the former ; being only called Evangeliorum Narratio. He so exactly follows the method of Tatian, that there * Clemens Stromat. lib. i. ap. Chemiiitii Prolegomena. ' Ap. Cliemn. Euseb. Ub. iii. cap. 24. * See Pilkington's Preface. ' Tatian's Harmony, collected from Bibliotheca Patrum, torn. via. p. 41. Paris, 1589. Matthew Mark I/iike John Evang. History, 1 iv. 17, 18. i. 14-16. § 64. 2 iv. 18-23. i. 16-21. V. 1-12. 66, 73, 74. 3 is. 9, 10. ii. 14, 15. V. 27-29. 79. 4 iii. 22. 48, 49. 5 iv. 12-17. iv. 1-4. 50, 64. 6 iv. 23. viii. 1. iii. 1.3-19. vi. 12. 88-116. 7 ix. 36. xi. 2. X. 2-13. 162-165, 224. 8 ii. 1-12. 41. 9 \'iii. 1-5. i. 40. v. 12-17. 75. 10 viii. 5-14. vii. 1-11. 116. 11 viii. 14-16. i. 29-32. iv. 38-40. 69. 12 \-ii. 11-18. 117. 13 viii. 16-19. i. 32-35. iv. 40-42. 70. 14 viii. 19-21. i. 32. ix. 57. 152, 223. 15 viii. 24. ix. 2. iv. 35. v. 18. viii. 22-38. 15.3-156. 16 ix. 2-9. ii. 1-1.3. V. 17-27. 76, 77. Pilkington's Notes, p. 30. "" Jerome mentions TheopliUus, bishop of Antioch, as the first harmonist. The Treatise o« the Gospels, ascribed to him, aUegorizes, instead of harmonizes, the Sacred Volume. Preface, p. x INTRODUCTION. is little doubt he has made an abridgment only of that work. About the year 330, Juvencus, a Spaniard, wrote the Evangelical History in heroic verse. " He recedes," says Pilkington, " very httle from the method observed by Tatian ; only he keeps more closely to the present order of St. Matthew's Gospel, which he seems to have made his guide. In this he is followed by St. Augustine, who about the year 400, wrote his treatise De Concordia Evangelistarum." Comestor, a Frenchman, about 1180, wrote his Historia Evangelica, which, in method, differs very little from that of Tatian and Ammonius. Guido de Perpiniano published his Concordia Evangelica about 1330. He, in a great measure, follows St. Augustine, adhering to the present order of St. Mat- thew's Gospel : and he was of opinion, that, wherever any relation of facts or doctrines appears similar, in any of the Gospels, those passages ought to be con- nected, as being accounts of the same fact or discourse, though given in a diiferent manner. For example : several doctrines were delivered by our Saviour, at dif- ferent times, and on different occasions, correspondent to those contained in the Sermon on the Mount ; wherever he met with any doctrines similar to these, in any part of St. Mark's or St. Luke's Gospel, he thus transposed them so as to connect them with St. Matthew. St, Matthew v. 1. to viii. 1. St. MarJc ix. 48 iv. 21, 22. xi. 25-27. iv. 23-25. St. Luke vi. 17-25. xiv. 34 viii. 16, 17. xvi. 17, 18. xii. 58 vi. 27-36. xi. 1-5. xii. 32-35. xi. 34-37. xvi. 1-16. xii. 13-32. vi. 36-43. xi. 5-14. vi. 43-46. vi. 25-27. vi. 46 It must appear absurd to every reader, to suppose St. Mark's and St. Luke's Gospels to be such confused rhapsodies as they are here represented. The same method was likewise continued by Ludolphus, a German, who wrote his Vita Christi about the same time with Guido ; and John Gerson, who published his Monotessaron about the year 1420. About the year 1537, Osiander, a Protestant minister of Germany, published his Annotationes in Evangelicam Harmoniam. He makes no alteration of the present order of any of the Gospels ; but wherever similar facts or doctrines are placed variously, he imagines they ought to be distinctly considered. But, if the arbitrary method of transposing all the Gospels led the first Harmonists to connect passages which they ought not, the method which Osiander determined to pursue obliged him to suppose some passages to be accounts of different facts ; which, , upon any impartial examination into the several circumstances related, must ap- pear to be the same : that is, two sermons are supposed to have been preached INTRODUCTION. 7 upon the Mount ; one related by St. Matthew and the other by St. Luke. Two centurions' servants are supposed to have been healed — two women are supposed to have been healed of an issue of blood — two damsels to have been raised from the dead — and two tempests to have been stilled upon the sea. The Harmony of Corn. Jansenius. bishop of Ghent, was pubhshed about 1.5.50. He follows the confused method of the first Harmonists : and Calvin, whose Harmonia ex tribus Evangelistis appeared in 1555, hath very nearly followed the steps of Perpinian. He omits St. John's Gospel in his Harmony, as having very little connexion with the others ; though this Gospel is one of the principal guides to a Harmonist, as it mentions the several Passovers, and distinguishes the times by notations omitted by the other Evangelists. In opposition to Cahdn, Carolus Mohnseus, a celebrated French lawyer, pub- lished an Evangeliorum Unio, in 1565. He appears to have taken but little pains in this cause : for he so nearly copies after Osiander, that he evidently seems rather to defend his opinion than to advance a new one. There was a Harmony pubhshed with the Pvhemish Testament, in 1582, in the confused method of the first Harmonists : which was also followed by Beaux- Ami, whose Harmony and Annotations were first printed in 1583. Gerard Mercator, the great geographer, published a Harmony in 1590, wherein he keeps steadily to the present order of St. Matthew, transposing the others ; but with more caution than Perpinian. The Harmony of Martin Chemnitius, who died in 1586, was revised by Lyser, and afterwards by John Gerhard, who entirely approved of his plan. Chemnitius too much followed the method of the first Harmonists : though he saw and re- formed several of their errors, and sometimes recedes from the present order of all the first three Gospels. Perkins pubhshed at Cambridge, in 1597, an abstract from Chemnitius, who, indeed, was chiefly followed by all Harmonists, with very Httle variation, for half a century. " Among these," says Pilkington, " I must particularly mention Sebastian Barradius, who was caUed, for his gi-eat zeal, knowledge, and industry, the Apostle of Portugal. Though Barradius followed nearly the same method wdth Chemnitius, he cannot well be supposed to have copied after him, as he appears to have been engaged in this work before that was published ; and he deserves our thanks, for collecting the various opinions of all the ancient Fathers, upon every particular mentioned in the Gospels, with great care and fidehty, which renders his work a valuable commentary.'" Thomas Cartwright, who pubhshed his Harmony about 1630, makes the pres- ent order of St. Mark his rule for method, but takes great liberties in the trans- position of St. Matthew and St. Luke. In 1654 was pubhshed the second part of the Annah of Archbishop Usher, in which is comprised a Harmony of the Gospels, by Dr. John Richardson, bishop of Ardagh. The Bishop supposes that St. Matthew hath alone neglected the order of tune, which is regularly and constantly observ-ed by the other three Evangelists. St. John, indeed, takes so httle notice of what is mentioned by the others, and so plainly appears to have followed the proper series of history, that the freest pens have rarely taken occasion to transpose his order : Tatian, Comestor, Ludolphus, and Mann, place chap. vi. before chap. v. The value of Dr. Richardson's work has been acknowledged by Le Clerc, 1701, Whiston, 1702, Bedford, 1730, &,c. and the foreigners, Du Pin and Butini ; who. though they differ from Bishop Pvichardson, and among themselves in many particulars, yet all agree to follow the general method here mentioned. 8 INTRODUCTION. Dr. Lightfoot published part of his Harmony in 1644, and the whole in 1654. He adheres to the present order of St. Mark and St. Luke, which he never trans- poses except in this instance : — ^ect. St. Matthew St. Mark ^S*^. Luke 39 viii. 23.— ix. 2. iv. 36.— V. 22. viii. 22-41 40 ix. 10-18. ii. 15-23. V. 29. 41 ix. 18-27. V. 22. viii. 41. The Harmonia Evangelica of Monsieur Toinard, published in 1707, has deserv- edly met with very general approbation ; for he not only pursued the true method in general, but he was possessed of great learning and judgment ; and he applied himself, with great care and diligence, to settle the several circumstances men- tioned by the different Evangelists. In this laborious work every sentence, and even every word, is harmonized. When I remembered that the valuable Diatessaron of Professor White, and the Harmonies of Newcome, Doddridge, Pilkington, Michaelis, and others, must be added to this list, I confess I contemplated the proposed completion of the Ar- rangement of the Scriptures with some dismay. To peruse all these works, even if they could be procured, was impossible — to reject them all would be an act of absurd presumption. The most patient labor can add but little to the good which has been already effected, and the researches of our predecessors must be the only solid foundation of every attempt to be useful. The four Gospqls having been written, as I have represented, for the use of some particular class of persons, and on various occasions in which they were in- terested, may be considered as letters. Each was penned on the plan of an Epistle, containing a narrative. In letter-writing, digressions, interruptions, sud- den desertions and resumptions of the subject, frequently occur. If I had re- ceived four letters from a distant country, each of which contained an account of the life and death of a kind friend — each informing me of some event, or circum- stance, which the other had omitted — each preserving the same principal circum- stances, but varying in the order of the minuter events — I should endeavour to ascertain the probable order of the events related, by first selecting those which were common to all ; and then by arranging, as probably consecutive, those which were made to follow each other, in any two of the letters. For the right placing of the events which might appear unconnected, certain rules must be laid down, as they would be suggested by the plan of the writer, the nature of his style, the notation of time and place, and the latitude to be assigned to the vari- ous particles which denote nearness, or remoteness, or connexion. It would be necessary to observe, whether my correspondents were more intent on represent- ing the substance of what is spoken, than the words of the speaker ; or whether they neglected accurate order in the detail of particular incidents, though they pursued a good general method ; whether detached and distant events are some- times joined together on account of a sameness in the scene, the person, the cause, or the consequences — whether, in such concise histories as are contained in letters, transitions were not often made from one fact to another, without any intimation that important matters intervened. By thus entering into the manner of my various correspondents, I should more effectually make them their own harmonists. The same rules, which might be thus applied to human compositions, are ap- INTRODUCTION. 9 plicable to the Gospels ; the superior veneration, which is due to the latter as in- spired compositions, rendering greater care and attention necessary, tlian if they had been Avritings of less moment. Chemnitius has laid down several rules in his Prolegomena, which had evidently been attended to by Pilkington, Newcome, and Doddridge. Though Chemnitius had rendered his work comparatively use- less to me as a guide, on account of liis generally preferring the order of St. Mat- thew ; his rules are so valuable, that I shall add some further notice of them, to enable the reader to judge more correctly of the propriety of the order which I have adopted in the following work. It might have been supposed, that St. Luke was the proper guide to be fol- lowed, on account of the expression he has used in his preface. This has been considered in its place. Chemnitius' remark is just — " y.uOeSrig non pracise exac- tum ordinem in omnibus ; sed quod altius ordiri, et Jiistoriam ab initio repetere, ac deinceps continud ndrratiorie distincte, et distribute, quasi per gradus, reliqua velit addere.'^ Rejecting the notion of Osiander (and with him of Macknight, and all other harmonists who have followed the same plan), that each Evangelist wrote in their exact order the circumstances they have related, Chemnitius proceeds, as if the Gospels had been written on the plan of letters, to notice those facts which must be the resting places of the harmonizers. We are to ascertain the number of Passovers — the greater events between each — the principal journeyings of our Lord, and how he was at certain towns or places at certain times. His birth, baptism, death, resurrection, and ascension, must of course begin and end every Harmony. The Evangelists, we may presume, generally relate things in their order ; un- less they are reminded of other events, which appear to be suggested by the men- tion of a name, or an event. Thus St. Matthew unites the calling and mission of the twelve, though the latter was long after the former. St. Luke inserts the story of the death of the Baptist long before it took place ; being reminded of it by the event he had related. Mark unites also the captivity and death of John. Newcome has given many additional instances to those collected by Chem- nitius, to show that many general notices of time do not always imply an imme- diate succession of events ; such as "at that time " — " in those days " — naQmarav 8t — ld(hv St — ^y^j'STo 5t — xal il6(hv — "on one of those days," as they were coming into Capernaum, &-c. Those notes of time, however, are to be particularly observed which appear to imply continuance, or are more definite — " When he came down from the moun- tain he went," &.c. " When he had finished these words " — " In that hour " " On the third day " — " On the eighth day"." Observe where the omission of events seems to be implied, as in John v. 1. ; vi. 1. ; and vii. I. The expressions ^t/frcc Tftwa, and Idoi, xal r6ie* are thus used. When all the Evangehsts agree in the order of certain events, their united consent ought not to be disturbed. When two Evangelists agree in any particular order, and a third differs, the two are to be preferred to the third ; unless very evident reasons appear to the contrary. When two Evangelists relate the same fact, and place different facts after it, observe the stricter notation of time in one than the other. See the notes to the passages in which these expressions occur. [* "After these things,"— « behold,"— " and then."— Ed.] VOL. II. 2 10 INTRODUCTION. Chemnitius here refers to the instances that, after the heaUng of the centurion's servant, St. Matthew relates the heahng of St. Peter's mother-in-law. St. Luke relates the raising of the widow's son, and uses the particle which denotes the stricter notation of time ; while St. Matthew only implies that it was about that time. St. Mark adds a note, that this heahng of St. Peter's mother-in-law was effected when that apostle Avas called. When the order of events after a fact is different, inquire whether the altera- tion is by anticipation or recapitulation, and the circumstances in which the his- toi-y is related. When in the context of some one Evangelist one history follows another, and it is certain that the following is the last, consider whether any event is to be in- serted — for instance ; between the purification and return to Nazareth, insert the slaughter of the infants, and the flight into Egypt. When one Evangelist relates events in certain order, and an event is recorded ambng them, which is omitted by the other Evangelists when relating the same events, the order of the one may be followed. But if that one event may, by any notes of time, be transposed, the order is not a sufficient argument against its being displaced. Sometimes events, or discourses, are related, which are put together because they are told of the same person ; not because they are consecutive, but that the history of the person may be put together, as the mission of the apostles, the story of the Baptist, &c. When similar events are related we may conclude them to be the same, if the minuter circumstances agree ; such as time, place, occasion, person, object. Supposing the Gospels to have been written in the form of narrative epistles, and the observance of such rules to be necessary, I found that the most valuable basis of a harmony was already prepared for me by Eichhorn, one of the most celebrated, though not always the most approvable, of the German theologians. While I rejected, as a theory unsupported by facts, the hypothesis of Bishop Marsh and of Eichhorn. — that there was one original document from which the first three Evangelists derived their Gospels, — I was glad to avail myself of his collection of the events recorded by the first three Evangelists. These events. Bishop Marsh has justly observed, contain a short but well-connected representa- tion of the principal transactions of Christ, from his birth to his ascension. What- ever events are added by one, which are omitted by another, must evidently find their proper place among these. The chronology is settled by the number of Passovers mentioned by St. John : and I have adopted Mr. Benson's theory of the duration of our Lord's ministry, and that view of the chronology which he has given from St. John's Gospel. Eichhorn's arrangement of these events appeared to be the best foundation of a harmony on another account also. The order of St. Matthew's Gospel alone is altered : the order both of St. Mark and of St. Luke is preserved, and from this I have not departed in any instance. I annex the plan of Eichhorn, that the reader may compare its unbroken continuousness with the order proposed by any harmonist which he may have in his possession. 1. John the Baptist, Mark i. 2-8. Luke iii. 1-18. Matt. iii. 1-12. 2. Baptism of Christ, Mark i. 9-11. Luke iii. 21, 22. Matt. iii. 13-17. 3. Temptation of Christ, Mark i. 12, 13. Luke iv. 1-13. Matt, iv. 1-11, 4. Christ's return to Galilee, and arrival at Capernaum, Mark i. 14. Luke iv. 14, Matt, iv, 12, 13. 5. Cure of Peter's mother-in-law, Mark i. 29-34, Luke iv, 38-41, Matt, viii. 14-17. INTRODUCTION. 11 6. Cure of a leper, Mark i. 40-45. Luke v. 12-16. Matt. vii. 2-4. 7. Cure of a person afflicted with the palsy, Mark ii. 1-12. Luke v. 17-26. Matt. ix. 1-8. 8. Call of St. Matthew, Mark ii. 13-22. Luke v. 27-39. Matt. ix. 9-17. 9. Christ goes with his disciples through the corn fields, Mark ii. 23-28. Luke vi. 1-5. Matt. xii. 1-8. 10. Cure of the withered hand, Mark iii. 1-6. Luke vi. 2-6. Matt. xii. 9-15. 11. Preparation for Sermon on the Mount, Mark iii. 7-19. Luke vi. 12-19. Matt. iv. 23-25. 12. Confutation of the opinion that Christ cast out devils by the assistance of Beelzebub, Mark iii. 20-30. Matt. xii. 22-45. (Perhaps formerly Luke also.) 13. Arrival of the mother and brethren of Christ, Mark iii. 31-35. Luke v. 19-21. Matt. xii. 46-50. 14. Parable of the sower, Mark iv. 1-34. Luke viii. 4-18. 15. Christ crosses the sea, and undergoes a storm, Mark iv. 35-41. Luke viii. 22-25. Matt. viii. 18-27. 16. Transactions in the country of the Gadarenes, Mark v. 1-20. Luke viii. 26-39. Matt. viii. 28-34. 17. The daughter of Jairus restored to life, Mark v. 21-43. Luke viii. 40-56. Matt. ix. 18-26. 18. Christ sends out the twelve Apostles, Mark vi. 7-13. Luke ix. 1-6. Matt. X. 1-42. 19. The fame of Christ reaches the court of Herod, Matt. xiv. 1-12. Mark vi. 14-49. Luke ix. 7-9. 20. Five thousand men fed. Matt. xiv. 13-21. Mark vi. 30-44. Luke ix. 10-17. 21. Acknowledgment of the Apostles that Christ is the Messiah, Matt. xvi. 13- 28. Mark viii. 27. and ix. 1. Luke ix. 18-27. 22. Transfiguration of Christ on the Mount, Matt. xvii. 1-10. Mark ix. 2-9. Luke ix. 28-36. 23. Christ cures a demoniac, whom his Apostles were unable to cure, Matt, xvii. 14-21. Mark ix. 14-29. Luke ix. 37-43. 24. Christ foretells his death. Matt. xvii. 22, 23. Mark ix. 20-32. Luke ix. 43-45. 25. Dispute among the Apostles about precedence. Matt, xviii. 1-5. Mark ix. 23-37. Luke ix. 45-48. 26. Christ blesses children who are brought to him, and answers the question, By what means salvation is to be obtained? Matt. xix. 13-30. Mark x. 13-31. 27. Christ again foretells his death, Matt. xx. 17-19. Mark x. 32-34. Luke xviii. 31-34. 28. Blind man at Jericho restored to sight. Matt. xx. 29-34. Mark x. 46-52. Luke xviii. 35-43. 29. Christ's pubhc entry into Jerusalem, Matt. xxi. 1-11. Mark xi. 1-10. Luke xix. 29-44. 30. Christ expels the buyers and sellers from the temple. Matt. xxi. 12-14. Mark xi. 15-17. Luke xix. 45, 46. 31. Christ called to account by the Chief Priests and Elders for teaching pub- licly in the temple. He answers thein, and then delivers a parable, Matt. xxi. 23 -27. and 33-46. Mark xi. 27. and xii. 12. Luke xx. 1-19. 32. On the tribute to Caesar, and marriage with a brother's widow, Mutt. xxii. 15-33. Mark xii. 15-37. Luke xx. 20-40. 12 INTRODUCTIO.N- 33. Christ's discourse with the Pharisees relative to the Messiah being called Lord by David, Matt. xxii. 41-46. Mark xii, 35-37. Luke xx. 41-45. 34. The Pharisees censured by Christ, Matt, xxiii. 1, &.c. Mark xii. 38-40. Luke XX. 45-47. 35. Christ foretells the destruction of Jerusalem, Matt. xxiv. 1-36. Mark xiii. 1-36. Luke xxi. 5-36. 36. Prelude to the account of Christ's passion, Matt. xxvi. 1-5. Mark xiv. 1, 2. Luke xxii. 1, 2. 37. Bribery of Judas, and the celebration of the Passover, Matt. xxvi. 14-29. Mark xiv. 10-25. Luke xxii. 3-23. 38. Christ goes to the Mount of Olives, Matt. xxvi. 30-46. Mark xiv. 26-42. Luke XX. 39-46. 39. He is seized by a guard from the Chief Priests, Matt. xxvi. 47-58. Mark xiv. 43-54. Luke xxii. 47-55. 40. Peter's denial of Christ, &c. Matt. xxvi. 69. and xxvii. 19. Mark xiv. Q6. and XV. 10. Luke xxii. 56. and xxiii. 17. 41. The crucifixion and death of Christ, Matt, xxvii, 20-66. Mark xv. 11- 47. Luke xxiii. 18-56. 42. The resurrection, Matt, xxviii. 1, &c. Mark xvi. 1, &c. Luke xxiv. 1, &c. Such being the theory, the rules, and the basis, upon which a Harmony of tlie New Testament might be advantageously compiled, it remained that I should se- lect those assistants which united most soundness of judgment, profound learning, patient labor, and extensive research. Rejecting the hypotheses both of Osiander and of all who would adhere to the order of any one of the Gospels, in preference to another, I decided to accept as my guides the five principal harmonists, which have not only obtained the general approbation of all parties, but who have been respectively of the most opposite descriptions and classes. The first is Lightfoot, whose Chronicle of the Old Testament had been made the basis of my preceding labor. His Harmony, though not fully completed, has been welcomed by scholars of all parties. Lightfoot was one of the most learned of the Puritan theologians, and possessed great influence in the Assembly of Di- vines". His Harmony, however, was encumbered with the same disadvantage, which I have mentioned^ as an error in his Chronicle. He places the events re- corded in Scripture in too large masses, and thereby destroys the minuteness and consequent perspicuity, which are so essential to a complete view of the sacred history. To mention Dr. Doddridge, my second guide, is to recall to the recollection of those who interest themselves in these dehghtful studies, the name of an amiable, learned, and pious man, whose praise is in all the Churches. If I have not uni- formly adopted his arrangement, I have been always edified by his devotional re- flections. Where his reasoning did not convince, his piety instructed. Where his decisions appeared to be accurate, the union of every quality which can adorn the theological critic rendered his labors doubly grateful. The pride and orna- ment of the Independent Dissenters, his anxiety to avoid offence never betrayed him into indifference for truth. His liberality never induced him to confound truth with error (a custom which is now extolled as freedom from prejudice), for ° See the first volume of Mr. Pitman's valuable edition of Lightfoot's Works. Mr. Davison, in his work On Primitive Sacrifice, has objected to some opinions of Lightfoot ; but his learning was undeniable, and his autliority as a harmonist very great. ^ Introduction to the Jirrangement of the Old Testament. INTRODUCTION. 13 it was confined to persons, and not to sentiments. Whatever he believed to be true he enforced with a patiea,! gentleness ; which was so^igietinaes mistaken for timidity by those who esteem violence or declamation to be one criterion of min- isterial faithfulness and Christian zeal. An active pai'tisan of that system of re- ligion, which makes the ground of our acceptance with God to consist of a certain train of feehngs, as well as in repentance, faith, and obedience ; he has not pro- ceeded to the extremes which generally characterize the commentators of this school. His opinions on the formation and government of Christian churches will not, and cannot, meet with the approbation of the observers of the circun> stances related in the Gospels and Acts, and referred to in the apostolic Episdes. He appears to have been fettered by the theory which he had imbibed in early life, and had not rejected in his maturer years. I was not able to receive many of the proposed alterations of this amiable, great, and good man. They some- times appeared too arbitrary and abrupt. Pilkington's Evangelical History is my third principal aid in this difficult labor. Pilkington was a country clergyman, and he devoted himself to his work with much patience for many years. He considers St. Mark as the best guide to a harmonizer. Forsaking the old plans of placing the various passages in parallel columns, or in separate paragraphs, he divided the narrative in the manner which I have adopted in the first of these volumes. His ornissions of importapt clauses I found to be very numerous ! He has not given the whole contents of the Gospels, but rather formed a coritinuoiis narrative, on the plan of a diatessaron, with the Scripture references in, thg margin. He supposes, too, that our Lord's ministry lasted through five Passovers. Archbishop Newcome's Harmony appears to be generally and deservedly con- sidered the best work of this kind ever submitted to the public. It has received the sanction of the university of Oxford. It was made the foundation of White's Diatessaron, with some few exceptions. The learned Professor has followed West and Townson in the order of the narrative of the resurrection. He rejects the Archbishop's double institution of the Eucharist, and otherwise varies in the numbering of the sections from 126 to 130. I venture to depart from Arch- bishop Newcome with great reluctance, and adhere as much as possible to his general order of circumstances. My fifth and most inaccurate guide is Michaefis, whose brief work, as Bishop Marsh has justly observed, must be considered rather as an index than a harmony. I have, however, chosen him as one of my helpers, because he is the last arranger. He is considered also of high authority among the admirers of the German theo- logians ; and among all who mistake novelty for talent, and the rejection of old opinions for exemption from bigotry. The plan upon which I have endeavoured to render my consulting of the oracles of God useful to the Christian world is the only point which requires our further attention. All the harmonies which have hitherto been submitted to the world have been formed on one of two plans. The contents of the four Gospels have been arranged in parallel columns, by which means the whole of the sacred narrative is placed at one view before the reader — or they have been combined into one unbroken story, in which the passages considered by the harmonizer to be unnecessary to the illus- tration of the narrative are arbitrarily rejected. The former produces great con- fusion in the mind of the student ; the latter appears to place the reader too much at the disposal of the author. The former is the Harmony strictly so VOL. II. B 14 INTRODUCTION. called ; the latter is the mere Diatessaron, or Monotessaron. To avoid the incon- veniences of both these systems, I have endeavoured to save the reader that em- barrassment, which is occasioned by four parallel columns ; and at the same time to combine the Gospels into one order, without leaving the reader to depend en- tirely on the judgment of the arranger, in the choice of the interwoven passages. My object has been to unite the advantages of both plans. Every text of Scrip- ture is preserved, as in the first, while the evangelical narratives are formed into one connected history, as in the second ; every passage which is rejected from the continuous history being placed at the end of each section, to enable the reader to decide on the propriety of the order which has been adopted by the Arranger. These passages will appear too often as broken and disjointed sen- tences ; and the conviction of the utility of this plan, and its rendering such evi- dent satisfaction to the laborious or inquiring student, could alone have rendered me patient, under the minute care and anxious fatigue, to persevere till it was completed. In harmonizing the accounts of the inscriptions on the cross, and the narrative of the resurrection, I have been guided by Townson, West, and Cranfield. Having decided on the method of disposing the contents of the four Gospels, another question remained with respect to the various periods of time included in the whole of the New Testament. I was not satisfied with the usual mode of dividing the actions of our Lord, according to the number of the Passovers during which he lived upon earth. This plan did not seem to convey any definite idea of the peculiar propriety of the several actions which are recorded of our Saviour. The beauty of the narrative, and the proofs of design and wisdom which are every where discoverable in the Sacred Scriptures, seemed obscured or neglected by harmonizing the several Gospels with reference only to the number of Pass- overs — or the various journeys of our Lord — or even the perfect arrangement of the events themselves, if they were considered only as a collection of wonderful facts. Much higher and nobler views ought to be taken of the contents of the Sacred Writings. The Christian revelation is the completion of that great sys- tem of religion which began at the fall, and will continue till this our state of trial is over. The principal object of an arranger of the New Testament, therefore, ought to be, to place before his readers the gradual development of that dispen- sation of Christ and of the Holy Spirit, which began with the revival of miracle immediately before the birth of Christ, and terminated with the closing of the Canon of the Scriptures of the New Testament, and the cessation of the miracu- lous gifts. It will, I think, appear evident, that an arrangement of the New Testament will be most usefully formed upon this view of the gradual discovery of God to the world. God has imparted the knowledge of his will to the world as men were able to bear it. Without Pi,evelation there would have been no religion : neither is there any proof whatever that man could have invented for himself a system of religious belief. There has never been a Religion of Nature since the world was created. When men were iew in number, and had not yet collected in large cities, their reason might have confirmed their conviction of the trutii which had been originally revealed to them, respecting the existence and unity of God. The relations of life might have instructed them in the necessity of the observance of certain moral duties. When they had become assembled in cities, and had acquired opulence and security, the necessities of society might have taught them various other moral duties, as well as some system of civil polity ; INTRODUCTION. 15 and all these may in one sense be called Natural Religion. But there is no proof whatever, either from the nature of man, from the probable origin of human society, or from the testimony of Scripture, that man was capable of framing for himself a consistent scheme of religion ; and all that Wollaston and other labo- rious writers have proved on this point is their own ingenuity and talent. The conclusions of philosophical inquirers, in an advanced state of refined society, when they are unsupported by undeniable facts, must be received as speculations, and not as history. I shall briefly dwell on this point ; and more fully explain the plan of this Arrangement. The one only true religion, which derived its origin from God alone, began at the fall, and will be completed only in another state of existence. It is character- ized throughout by one peculiar doctrine ; the continued superintendence of the affairs of mankind by a Divine Being, who was repeatedly manifested before his permanent incarnation as a man — who is now living in an invisible state, where He is interested in all that concerns the human race — and from which He will again become manifested in a more glorious manner than at any preceding time. This Being was called by the ancient Jews, and by the Evangelist St. John, and by the early fathers. The Word of God. In the Old Testament he is called The Angel Jehovah ; in the New Testament he is revealed to us as Jesus Christ. The world in which we live is Christ's world. As He led the Israelites from Egypt to Canaan, so is He leading the family of man into the Paradise of God from which they have fallen. This Divine Being was present at the creation and the fall of man, and con- versed with our parents in Eden. Unless they were, then, instructed in the use of language and the choice of food, as well as in the law of marriage and the knowledge of God, the sagacity with which they were endowed must have been greater than that with which untaught men are now gifted. As God conversed with them, we may fairly conclude he imparted his will to them, and thus Re- ligion commenced from Revelation in a state of innocence'. The first circumstance which we collect from the Sacred Records, after the account of the fall, was the offering of sacrifice. The same Divine Being is rep- resented as still continuing his charge over the fallen race. The oftering of an animal in sacrifice to God appears so utterly unreasonable and useless, that 1 cannot but believe the primitive sacrifice to have originated in the divine com- mand. No other solution can be justly given of the difficulty. Whether the rS"1 nt^tOn ^e rendered, with Archbishop Magee, " A sin offering coucheth at the door," or with Mr. Davison and our translators, " Sin lieth at the door," is a mat- ter of httle moment. Positive evidence cannot be procured. The brevity of Moses in this part appears to have been intentional ; his object being to hasten to the history of Abraham. As the superintending being, the Angel Jehovah, was still with them, it is not probable that the first worship of our primeval ancestors would be of their own invention. It is not necessary to suppose that they were fully instructed in the typical meaning of the sacrifice, as the emblem of the atonement. The enactment might have been arbitrary, and commanded as a proof of their obedience, and of their faith in some future development of the meaning of the sacrifice. They appear to have brought their ofTering at an ap- ' I cannot stop here to discuss Bishop Warburton's theory, that our first parents were created out of Eden, and then removed into the garden to be tempted and fall. It is amply refuted by Mr. Faber in his Connected View of the three Dispensations. 16 INTRODUCTION. pointed time ; and mankind have been divided, from the period of the rejection of the sacrifice of Cain, into two opposite parties, the good and evir. After the general destruction of the first race by a flood, which the Angel Jehovah expressly declares was brought on the world by himself', he appeared to Noah, and renewed his covenant. When the patriarchal religion, in the varioiis settlements of men, was corrupted by the idolatry which endeavoured to reconcile outward worship with actual vice and speculative error — when they did not like to retain the spirituality of God in their knowledge, but assigned human attributes to the Creator — the same Divine Being renewed and enlarged the revelation of himself to Abraham ; aud continued personally to repeat and extend that revela- tion, by frequent manifestations of his presence, to the descendants of Abraharii, to the patriarchs, to Moses, and to the prophets, who at length completed, in their predictions, the anticipated history of their Incarnated Redeemer. All this was done slowly and gradually. The attention of mankind was continually directed to .the One Great Deliverer, who should be at once the Prophet, the Priest, and the King — the Sacrifice and the Deity — the Uniter of the divine and human na- ture—the mysterious and merciful Saviour — the present Protector, and the future Judge of mankind. The New Testament contains the history of the accomplishment of all these prophecies. We may justly expect to trace in this portion of the Inspired Writ- ings the same gradual revelation which characterized the former. Bishop Law has endeavoured to point out the mode in which the Deity has thus made himself known to mankind, in his work on the theory of religion. The first Lord Bar- rington published an Essay on the Dispensations, in the order in which they lie in the Bible. In the preface to the Miscellanea Sacra, he observes : — " The true way to obtain a thorough understanding of the Scriptures would be to make our- selves well acquainted with each of these periods, as they are described and dis- tinguished in the Bible, and as they stand in order of time ; the former of these always preparing for the latter ; and the latter still referring to the former ; so that we must critically understand each of these, before we can have the whole compass of that knowledge, and the proof of it, which the Bible is designed to give us. God having thought fit, at sundry times and in divers manners, or in dif- ferent parts, sections, or periods," (Mr. Davison' translates the words " in different portions,") " nolvfxsQwg, xtxl nolvrgdnwg, to speak to the fathers by the prophets, and to us by his Son. I am sensible that this is a work that will require much time and care, but the very outHnes of such a design would be of great use and service"." Upon the foundation of such reasoning, I have planned the several divisions of this Arrangement. I trust the order and gradual revelation, which I am of opinion may be observed in the Scriptures of the New Testament, will be better perceived by a short abstract of the contents of the fifteen parts into which the work is portioned. " I shall be rejoiced (I again quote from Lord Barrington) if '■ See Davison On Primitive Sacrifice, and Archbishop Magee On the Atonement. Mr. Davi- son's arguments have not shaken my conviction of the divine origin of sacrifice. But this is not the place to discuss this matter. I must not, however, omit here to observe, that another most emment of our modern theologians has embraced also an opposite opinion on this point. See Mr. Benson's remarks on the sacrifice of Abel in his Sermons on the Difficulties of Scripture. ° " I, even I, do bring a flood of waters on the earth." See the note in loc. Arrajtgement of the Old Testament. ' In his invaluable work Oh Prophecy. " Preface to the Miscellanea Sacra, p. xxxiv. INTRODUCTION. ]7 this attempt should provoke others to study the New Testament in this way, I'iiid in all others, that may give such light to the obscure parts of it, as is necessary to satisfy the drict inquirers who are the best friends to religion.'''' I. The first part includes the period from the birth of Christ to his temptation. It may be regarded as the introduction to his ministry. This part of tiie Ncav Testament does not appear to have been considered with the attention it deserves. The careful reader, however, will observe the manner in which it pleased God that the attention of the existing generation should be directed to the Son of Mary, the poor and humble Virgin of the family of David. All the ancient proofs of his peculiar superintendence of the race of Abraham were accumulated at this period. The vision of angels was granted to Zacharias in the temple, the age of miraculous interference returned, and all the priests in the temple, the dwellers at Jerusalem, and consequently the whole nation, who were accustomed to visit Jerusalem every year, must have been acquainted with these events. When his miraculous dumbness ceased, the Spirit of prophecy came upon him, and he pre- dicted the glory of his own son, as the forerunner of the Messiah, together viiXh the approaching blessings of the Messiah's kingdom. The superhuman dream — another mode by which God imparted his will to mankind — was revived in the vision of Joseph. The descent of the Spirit of prophecy upon women was re- newed in the salutation of Ehsabeth, and the prediction of Anna. The same Spirit of prophecy returned also in the speech of the aged Simeon. The aston- ishing answers of our Lord in the temple, when he was twelve years of age, must have convinced the learned and aged rabbis then assembled, that the Child thus marked out by these supernatural interpositions was superior to all they had either known or heard of. The public declaration also of the inspired Baptist, and the wonderful manifestation of the Divine Presence at the baptism of Christ, must of themselves have convinced the Jews that their expected Messiah was among them ; if they had not perverted their prophecies, and anticipated a temporal de- liverer from the Roman dominion. I have endeavoured at some length to show the difference between the con- ceptual Logos of the ancients, and the personal Logos of Scripture : and to prove that the Logos of St. John, the Angel Jehovah of the Old Testament, " the Word " of the targumists, and the Lord Jesus Christ, the Messiah of the New Testament, the Founder and only Head of the Christian Church, was the one only manifested Jehovah, the Creator and Preserver of the world. The miraculous conception, and the mystery of the incarnation, demonstrate the Divinity, which was united with the assumed humanity of the condescending Incarnate ; and his temptation demonstrates him to be the second Adam, who should retrace the steps of the first, and restore us by his sinless obedience to the Paradise whicli our primal ancestor had lost. The mysteries with which this subhme system of man's redemption commences will be the subjects of our inquiry when our facul- ties are enlarged in a future state ; and I believe, upon the undeniable evidences which confirm the truth of Christianity — doctrines which I do not comprehend — that the Creator of the world, the Guide of mankind from Paradise to the judg- ment, was manifested in the flesh, as an infant, a child, and a patient, suffering man. II. The dispensations of God always blend with each other ; distinct, and yet inseparable, as the rays of light, and the colors of the rainbow. Though the way had now been prepared for the public manifestation of Christ to the Jewish na- tion, he did not openly and pubUcly declare his claims to the Messiahship of Is- VOL. II. 3 *B* 18 INTRODUCTION. rael, till the Baptist, the founder of the intermediate dispensation into which men had been baptized, was put into prison. I have placed therefore, as a separate part, the events between the temptation of Christ, and the public assertion of his mission after the imprisonment of John. The reply of the Baptist to the deputa- tion from the authorities at Jerusalem, positively affirming the Messiahship of Him, whom a miraculous descent of the Holy Spirit, and the voice, the Bath Col, liad niarked as a superhuman being, in the midst of the assembled thousands from Ju- dtea — the uninvited attachment of the disciples of the Baptist to our Lord, wlien St. John pointed him out as the Lamb of God — the unostentatious miracle at Cana, when the silent operation of our Lord's power began to manifest his still concealed glory — his return to Capernaum with his family, as the preaching of the Baptist continued — his cleansing the temple, by miraculously overawing the mercenary intruders — his still refusing to commit himself — above all these, his annunciation to Nicodemus, that even the sons of Abraham were to be born agaifi into his kingdom — and the final testimony of John, prove the very gradual manner in which our Lord proceeded to attract the attention of his people, and to appeal to their judgment — before he would offend the prejudices of those who expected a temporal Messiah. The first miracle of Christ induced me to draw a parallel between the miraculous evidences which confirm the truth of the Christian religion, with those which demonstrate the divine legation of Moses. HL Though the ejecting the buyers and sellers from the temple may be con- sidered as a pubhc manifestation of our Lord's Messiahship, he did not verbally assert his claims, till the time when John the Baptist was prevented from appeal- ing to the people. He then returned to his own province, and his own town, where he had been known from his infancy, and there openly declared that the time of the Messiah was at hand. I consider this more public declaration of his mission till the time when the twelve apostles were sent forth to preach, as an- other stage in our Lord's ministry. On his way to Galilee lie conversed with the woman of Samaria, and convinced her, and many of her countrymen, by his con- versation and miracles, that he was the expected Messiah ; though he would not deviate from his design of first publicly asserting that fact in his own town. After another miracle at Cana, he at length came to Nazareth. It was the custom of the Jews to invite any eminent teacher who might come into their synagogues, to speak to the people. Here, then, having received the book from the reader, he applied to himself a prophecy which predicted the appearance of Christ. He stopped before he came to that clause which denounced threatening and veii- geance to the Jews ; and confined himself to the beautiful description of the be- nevolent character of the Messiah. Having applied the prophecy to himself he sat down. He refused to work a miracle among the people of Nazareth ; he ap- peared to desire to show to the world, that his usefulness must be founded on ho- liness, as well as on his preaching and miracles. They had known him thirty years. Of his manner of life, of his character and conversation during that period, the Evangelists are silent. The appeal of our Lord to the people of Nazareth, after living among them thirty years as a man, may account for their silence. No imperfection, no taint of sin, of weakness, or of folly, could be found through that whole period, to enable those among whom he would be in the least esteem to in- vahdate his lofty claim to the rank of the Divine Being, whom their prophets had announced. Their only exclamation arose from their ignorance or forgetfulness of the miraculous conception ; or perhaps their murmur, " Is not this the carpen- ter's ^on?" might proceed from the suppressed indignation, which made them se- INTRODUCTION. 19 cretly refuse to acknowledge the infinite superiority of one, who had hved among them as an equal. Gahlee was wisely chosen as the scene of our Lord's ministry. It abounded with strangers, Phoenicians, Arabians, and Egyptians. I have endeavoured to show, in a note to the first section of this part, the advantages of this intermixture to the future progress of the Gospel. I am confirmed in my opinion, that our Lord's more public ministry began with his application to himself of the prophecy of Isaiah in Nazareth, from the manner in which he then proceeds to announce the ultimate object of his coming. He declared, for the first time, that as Elijah had been sent to the Gentile of Sarepta, so also was he sent to those who would accept him, and who were not of his own country. Though they could not con- fute him, they could endeavour to destroy him. The first persecution of our Lord began upon his hinting to his proud and jealous countrymen, that he had " other sheep which were not of this fold." The service of the synagogue was interrupted, and the peace of the town disturbed. This circumstance, as I have shown, ex- plains that part of our Lord's conduct, which many have considered inexplicable. He would not revive on other and similar occasions the same scenes of tumult and exasperation. He proceeded, therefore, with the utmost caution — refusing to call himself the Messiah — charging the persons who were healed to tell no man — and keeping back many things even from the apostles. The various sections of this part fully display the wisdom which continued thus gradually to impress the people with the conviction that their Messiah had arrived. The disciples who forsook John to follow Christ, and who had returned to their occupation as fishermen, were now commanded to attach themselves permanently to his service, with the prophetic annunciation, that they were in future to be- come " fishers of men." The heahng of the demoniac appears to prove his power over a world of invisible spirits. The cure of diseases demonstrated to the Jews that he possessed the power to forgive the sin which they believed to be the cause of physical evil. By healing the leprosy, a disease which was considered incura- ble, except by God alone, and by referring the leper who was cured to the priest, he communicated to the priests the secret of his divine character. Soon after this message had been sent to the priests, he openly asserted the power to forgive, which he had already demonstrated by his silent and eloquent miracles. Having attached to him St. Matthew, who was more learned, and better educated than the fishermen of Galilee, and whose presence therefore might be of more weight with the Jews, he publicly wrought a miracle at Jerusalem, and assured the Jews that he was appointed of the Father to judge the world. By dispensing with the enactments of their traditional law, he declared himself the Lord of the Sabbath. By heahng the withered hand, he condemned the superstition which preferred tlie useless observances of a supposed piety, to active and useful benevolence — and having now attracted around him great multitudes of people, and attached to him- self twelve disciples, whom he intended to appoint to the apostohc office, he gave the New Dispensation to mankind. He embodied the spirit of the Mosaic Law in the sermon on the mount ; and annihilated for ever all other modes of pleasing God, than purity of mind, rectitude of principle, spirituality of soul, and holiness of life. Having promulgated his new dispensation, our Saviour healed the servant of the centurion, who was probably a Gentile ; and he again hinted to the Jews the conversion of the Gentiles. By healing the widow's son, he proved his power over the laws of life and death, and again demonstrated to the Jews, upon their 20 INTRODUCTION. own principles, that He was that Messiah whom they expected to raise the dead. The message of John, who was still in prison, enabled our Lord to point out the real Elias, who was to precede the Messiah ; it appears to have given occasion to his bitter reproach of the impenitent cities of Judsea, which he concludes, however, with an invitation to all to receive his mission. Various miracles and instructions follow, till the time arrived when the foundation of the Christian Church should be laid in the appointment of twelve apostles ; who should possess equal power, and equal authority to assert the present existence of the Messiah in Judsea, and the spiritual nature of the kingdom which he had come to establish. The principal notes in this part, in addition to those on the history and dates, refer to the possible or probable existence of the types of the New Testament — a subject which has never, I believe, been sufficiently considered by theologians. To which must be added the notes on the demoniacs — the bearing of our sins by Christ — the conduct of our Lord respecting the Jewish Sabbath, the Jewish tra- ditionary observances, and others of this nature. IV. The fourth part includes the time from the mission of the twelve apostles to that of the seventy. In the note to the former of these events, I have entered at some length into the question of church government. An opinion has very generally of late years prevailed in society, that all inquiries on this subject are useless, and that our conclusions are of no importance. It is said that sincerity is equally acceptable with the Deity, whatever be our form of worship ; and as our opinions are out of our own power, we cannot be responsible for involuntary decisions. It has been said also, that the Deity has not preferred one form of dis- cipline to another, or it would have been plainly revealed. Reasonings of this nature do not appear to me to be satisfactory. I would reply to them by observing, that the peace and order of society have hitherto been dependent on the conclusions of the student in his closet. Armies are moved and states are shaken by the effects of the prevalence of opinions, which are proposed or defended by the more retired and reflecting. Discussion elicits truth ; and the establishment of truth alone can bestow peace and happiness. Our conclusions, therefore, upon the subject of church government must and will be of importance so long as the usurpations of the papacy and the divisions of parties continue to agitate mankind. As far as the happiness of society in this world is concerned, it is impossible that the sincerity of error can be equally acceptable to God with the sincerity of truth. Happiness is connected with truth rather than with sincerity ; and that which most promotes the happiness of man must be more pleasing to God, than the sin- cerity which causes persecution. The form of worship which I believe to be pro- posed in the New Testament would have effectually preserved the world from the sincerity of persecution ; for it would have prevented the intolerable assumption of that ecclesiastical dominion, which was founded on usurpation, and is sup- ported by intolerance and ignorance. But it is said our opinions are not in our own power. The position is too general to be accurate. Opinions are not involuntary, when we possess the means of examining their evidence and foundation. I reserve, till another oppor- tunity, an inquiry into the criteria of moral and religious truth. The most objectionable of the notions to which I refer is, the assertion that the Deity has not preferred one mode of discipline to another, or it would have been more plainly revealed. I have endeavoured to show that a plan of church government was so plainly revealed, that it was uniformly acted upon for fifteen centuries. That plan is INTRODUCTION. 21 founded upon the one simple and general proposition, that the Church of God was to be composed of several societies, each of which should be united by this one rule — that no person should assume any spiritual office without the permission of those superiors to whom the power of ordaining, confirming, and regulating the Churches had lawfully and regularly descended. Every Church might consist of many congregations, and was independent of its neighbours ; Episcopacy alone being the bond of union among all Christians. The collision of opinions which has taken place since the Reformation has prevented the adherents of this form of church government from so uniformly maintaining this truth as it was their duty to do. They shrank from the appearance of defending a position, with which their own interest was identified. The consequence has been, that Epis- copalians have been long considered merely as the principal sect among Christians — and Christianity itself as a collection of disputable opinions supported by a va- riety of sects. The members of the Reformed Episcopal Churches ought to have remembered, that they were required in defence of truth to submit to reproach and insult in every form. The coincidence does not appear to be merely accidental, that the Baptist should be put to death at the time when the twelve apostles were sent forth. The old dispensation had now done its work. The schoolmaster led the people to Christ, and the twelve went forth to bring them in to their Divine Lawgiver. The foundations of the Christian Church were laid, Christ and his apostles being the corner stones. He now continued his miracles and teaching ; by correcting the opinions of the people on their Jewish traditions — healing the Syro-Phoenician, as the earnest of the future healing of the Gentiles, a doctrine never wholly lost sight of — feeding the four thousand, who had probably followed him in the antici- pation that he would save them from the Roman yoke. When our Lord healed a blind man about this time, St. Peter first declared his conviction in more express and decided terms, that the Prophet of Nazareth was the Messiah. Upon this confession our Lord declares his Church to be built ; and predicts to St. Peter, that he should become its second founder, by first opening its gates to the Gentile world. He then astonishes the Apostle by prophesying his approaching death ; and confirms the faith of his wondering disciples, whose minds were confounded with the apparent inconsistency between his asserted dignity and his anticipated degradation, by that scene which visibly opened the union of the two worlds, — the transfiguration on the mount. While their minds were still impressed with the remembrance of his glory, he again predicted his sufferings, and submitted, as a man who was bound by the political regulations of society, to the demand for tribute. The chapter concludes with the contention among the disciples for su- periority. They could not, till the Holy Spirit had illumined their minds, under- stand the doctrine of a spiritual kingdom. They saw that Christ could have maintained an army without expense — they saw the people eager to follow him — and they imagined that the Roman yoke would be thrown off at an early oppor- tunity. The principal notes refer to some of the Jewish traditions — our Lord's apply- ing to himself certain expressions, by which the Jews described their Messiah, and the nature of the Messiah whom they expected. The address to St. Peter — the disputing of the apostles — and the transfiguration are briefly considered as in- teresting subjects of inquiry to tlse theological student. V. The fifth part embraces the next great division of our Lord's ministry, — the period from the mission of the seventy to his own triumphant entry into Jeru- 22 INTRODUCTION. salem. As the victim was led to the altar garlanded with flowers, and followed by the acclamations of the people ; so was our Great Sacrifice adorned for the altar of the cross. Few remarks are necessary on the contents of this part. The deeper impression produced by the preaching of his apostles and of the seventy, and by his own wonderful example, miracles, and teaching, began to appear more plainly. The agitation of the public mind at Jerusalem — the public assertion of his preexistence — his increased boldness as his personal danger became greater — his more numerous cautions to his disciples — his assertion of his Divinity, and the consequent resolution of the Jews to apprehend him — successively prove the wis- dom of the plan upon which our Lord acted, of gradually convincing the people, and then submitting to his painful death. No sooner was the resolution taken to seize him, than his lamentations over Jerusalem begin — his parables assume a more prophetic character, descriptive of the reception of the Gentiles, and the re- jection of the Jews. At length he goes on to work his greatest miracle, the rais- ing* of Lazarus from the dead, and with that (which appears to have been publicly performed before many of the rulers, who were eager to apprehend him), to dis- continue the appeal to the Jews by this kind of evidence. If he had wrought miracles at Jerusalem, it would have appeared that he desired to excite the peo- ple to rebellion. The whole nation were now made acquainted with his preten- sions, and with the evidence upon which they were supported. He entered, therefore, Jerusalem amidst the shouts of the people, in a manner so remarkable, that he evidently fulfilled a prophecy of Zachariah. I have inquired, in a note to this passage, from a review of the history of the Jews, from the date of the prophecy to the destruction of the temple, whether the prediction can be applied to any ruler of Israel, under any dynasty of its own, or of its foreign sovereigns. VI. The sixth part relates the conduct of the Holy Jesus from his triumphant entry into Jerusalem, till his submission to the Roman guard, to whom he was betrayed. I have generally avoided devotional remarks on the New Testament, because every commentator abounds with them ; and because they obviously pre- sent themselves to the mind of every reader of this wonderful and beautiful book. I have, however, sometimes deviated from my rule, and was more especially tempted to do so, when I contemplated the joyful entry of our atoning Saviour into his once " holy city." The cleansing of the temple, the miraculous wither- ing of the fig tree, and the voice from heaven, when the Greeks of the dispersion asked to see Him, were sufficient to attest his divine power ; but they were not miracles sufficiently splendid to attract universal notice, and to excite the jealousy of the Pharisees. As the time of his betrayal was come, He did not hesitate to reprove, with more boldness than he had hitherto shown, all the sects among his countrymen. He commanded the Herodians to " render unto Caesar the things that are Caesar's, and unto God the things that are God's." To the Sadducees he explained, from the books of Moses, the doctrine of the resurrection. The in- consistency of the apparently austere, but in reality immoral, Pharisee is repro- bated with unsparing and indignant severity. The prophetic parables, the predic- tion of the fall of Jerusalem, and the allusions to the great event of which it was typical — his institution of the eucharist, to be received by us all till He shall again come to judge the living and the dead — his exhortations to his disciples, his prom- ises of his Holy Spirit, his meekness, his gentleness, and his love present the per- fect portrait, which the simple pen of inspiration alone can adequately describe. The view, which I have submitted to the reader, of the agony in the garden of Gethsemane appears to be justified by the various circumstances which prove our INTRODUCTION. 23 Lord to be the second Adam. Our faculties must be enlarged in another state of existence before we can comprehend the mysteries of Revelation. '•' One little part alone we dimly scan," that our faith may be strengthened with an earnest of the future great discoveries of God and his government, which shall await us in eternity. VII. From the apprehension of Christ to the crucifixion. The Lamb of God is sacrificed — the atonement is accepted — and man is pardoned ! All unite to reject our Lord. His disciples deserted him — the most zealous of their number denied him — the high priest insulted him — the servants mocked him — the soldiers spat in his face, and ridiculed his pretensions — the Sanhedrin comdemned him. Though his betrayer declared the innocence of his victim — though Pilate acquitted him — though his accusers agreed not together, yet the heads of opposing factions unite to destroy him. The power of Rome, the religious hatred of an apostate Church, the changeable populace, who perhaps imagined their clamors were the voice of God, all combined to fulfil the prophecies, and murder the willing Sacri- fice, who was about to intercede for them all. Our Lord never forgot his Divinity in the midst of these scenes. When he was dying as a man he forgave sins as a God. He refused to deliver his assumed body from the cross, but he declared his power as Lord of the invisible world. I have fully expressed my opinion on this point in the twenty-fifth note to the present part. I believe the death of Christ to be a mysterious atonement for the sins of man. I have no hope of ever- lasting happiness, but from my faith in this mysterious atonement. I believe this doctrine to be the one peculiar, fundamental, and characteristic truth of Revela- tion. I humbly prostrate my reason to the God who has given Revelation to guide us, as the best proof of my most rational homage to the Deity ; and I pray that the consolation which I derive from this faith in the atonement of our only Lord and Sa\dour, may never be shaken by the presumptuous conclusions, and the shallow speculations of the philosophy which rejects Revelation. VIII. From the resurrection to the ascension. I have already mentioned the authorities upon which I have divided this part. The reflections upon our Lord's ascension, in the forty-third note to this part, are such as every Christian will adopt who believes in the immortality revealed in Scripture. IX. Before the Gospel was offered to the Gentiles, the apostles made their appeal exclusively to their own brethren. Our Lord had told the Jews, that their rejection of his ministry should be forgiven them ; but their refusal to be convinced by the miraculous gifts of the Holy Spirit should neither be forgiven in this nor in the future world. The present part gives an account of the preaching of the apostles from the ascension to the time for the calling in of the Gentiles, and the miraculous conversion of St. Paul to Christianity for that purpose. The first section of this most interesting part presents us with a view of the return to Jerusalem of the timid disciples of Christ, and their meeting for devo- tional purposes in one of the hyperoa, or upper rooms, in which the Jews were ac- customed to celebrate their Passovers ; totally unconscious of their lofty destiny, as the moral and religious renovators of mankind. I have taken the opportunity in beginning this part, to request the reader to compare the claims of Christianity to the homage of a rational and immortal being, with the pretensions of any of the absurd speculations which have insulted the reason and debased the morals of society. It will be perceived that I have not availed myself of any part of Mr Faber's work on the same subject. The note was written before his book was submitted to the public. 24 INTRODUCTION. The election of Matthias, related in the second section, has been generally considered an argument for the popular election of the clergy. We live under this curse, that whatever form of regimen we adopt, whether in church or state, thorns and thistles must be produced. Our own wisdom and prudence may in- crease or diminish their number ; but some evil will be found, and we try in vain to escape from it. To avoid one class of real or supposed grievances in the ap- pointment of the clergy, without appeal to the congregation, other, and sometimes greater, evils have been preferred by popular elections. By these, the errors of the people are perpetuated, where the opinions of the congregation are erroneous. The teacher is compelled to preach the sentiments of his hearers ; and to learn implicitly where he ought to instruct freely. As no dominion is more cruel, arbi- trary, capricious, and unjust than the dominion of large and therefore irresponsi- ble bodies ; so no slavery is so intolerable as subserviency to their fluctuating opinions. • The prayer of the disciples, at the election of Matthias, may be considered as one proof of their acknowledgment of the Divinity of our Lord. We are brought, in the third section, to that wonderful event, by which tlie ignorant, timid, prejudiced disciples of our Lord obtained, in one instant, by the especial Providence of God, advantages, accomplishments, knowledge, and every other requisite qualification for the noble office, which would have otherwise re- quired the labor of many years. Endued with power from on High, they became at once prudent legislators, sober and learned judges, eloquent preachers, liberal vvithout compromising truth, tolerant without religious indifference. Throug'i the whole of the remainder of the New Testament, the apostles appeal to the mi- raculous gifts of healing, of languages, of discerning of spirits. The contrast of their present and former conduct demonstrates the internal change which had taken place. Without these assistances, indeed, the religion which commanded the submission of the passions, for the sake of a crucified criminal, whom they as- serted to have been a Divine Being, could never have prevailed. The immediate effects of this great event are related in the next sections, the accession of con- verts, and, what must now appear almost as wonderful, the union of Christians in this truly primitive church. They were neither divided by absurd jealousy, by the pride of intellect, by adherence to some strange errors, to which their fathers pledged themselves, and which did not die away with the political events, or fool- ish controversies, in which they originated. They were neither influenced by the fear of offending, by a regard to self-interest, by attachment to opinions which they received without inquiry, and maintained without examination. Truth, con- firmed by undeniable evidence, and demonstrated by irresistible argument, was the object they pursued and obtained. After the conversion of the cripple, the attention of the people of Jerusalem was so much excited, that the Sanhedrin ordered the apostles to be summoned ; and inquired what new imposition was about to be practised on the Jewish nation. How unbounded must have been the rage and indignation of the Sanhedrin, who were in daily expectation of a powerful and temporal Messiah, a conqueror of the Komans, and an elevator of the Jewish nation to the height of political power ; when the fishermen of Galilee stood before them, and affirmed, that the con- demned and innocent Victim from Nazareth v 10'> 9fi 104 97 105 28 90 XI.-XIV XV. xvi. xvii 108 110 30 XVlll. XIX. XX 113 31 xxi 115 FEBRUARY. Days of PART. Month 1 V. 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 vi. 18 19 20 21 22 23 24 25 26 27 28 29 SECT. PORTIONS OF SCRIPTURE. V. vi. vii viii.-xiii xiv. XV. xvi xvii. xviii. xix XX. xxi. xxii xxiii. xxiv XXV. xzvi. xxvii xxviii.-xxxi xxxii. xxxiii. xxxiv XXXV .-XXX viii xxxix. xl xli. xiii. xliii xliv. xiv xlvi.-lii liii. and Part VI. sect. i. ii.-v vi.-xii xiii xiv. XV. xvi xvii. xviii xix. XX xxi. xxii. xxiii xxiv.-xxix xxx.-xxxiii xxxiv. XXXV. xxxvi xxxvii. xxxviii. xx.xix.. . xl.-xliii xl.-xliii. Ox,Serman on the Mount, Page. 117 120 122 124 126 128 130 131 133 135 136 138 140 142 144 146 148 150 J 52 155 157 159 163 165 167 170 171 173 75 MARCH. Days of VIoDth PART. 1 VII. 2 3 4 5 6 VIII. 7 8 9 IX. 10 11 12 13 , . 14 15 16 X. 17 18 19 XI. 20 , , 21 , 22 XII. 23 24 25 26 , , 27 28 29 30 , , 31 .. -PORTIONS OF SCRIPTURE. i.-vn viii. ix. X xi.-xv xvi.-xix xx.-xxiii i.-xvi xvii.-xxvii xxviii.-xxxv i.-vi vii. viii ix.-xii xiii.-xx xxi. xxii. xxiii xxiv.-xxx xxxi.-xxxv i.-iv v.-viii ix.-xiii i.-vi vii.-xi xii.-xiv i.-ix X. § 1-4. Galatians i. ii § 5-7. Galatians iii § 8-10. Galatians iv § 11-13. Galatians v. vi.... XI. xii. xiii xiv. § 1-4. 1 Thessalonians i. ii § 5-8. 1 Thess. iii. iv. v... XV. xvi. 2 Thess. i. ii. iii xvii. xviii. Epis. to Titus i.-iii. Page. 177 181 182 185 187 189 192 195 204 207 208 209 212 215 217 219 221 222 224 226 228 229 232 234 235 236 238 239 241 243 246 APRIL. Days of Month PART. SECT. PORTIONS OF SCRIPTURE. XTT. xix.-xxi.and PartXIII.sec.i.-v. XTTT. vi. § 1-4. 1 Corinthians i § 5-9. 1 Corinthians ii. iii... § 10-14. 1 Corinthians iv. v. § 15-17. 1 Cor. vi. vii. 1-17. § 18-20. lCo.vii.l8,eKrf,viii. § 21, 22. 1 Corinthians ix.. . § 23-25. 1 Cor. x. xi. 1.... § 26, 27. 1 Cor. xi. 2, to end. § 28. 1 Cor. xh. 1-30 § 29. 1 Cor. xii. 31. xiii.. . . § 30-32. 1 Cor. xiv. XV. 1-11. § 33-40. lCo.xv.l2,enrf,xvi. vii.-ix. § 1-7. 1 Tim. i. ii ix. § 8-12. 1 Tim. in. iv § 13-19. ITim.v. vi X. xi. § 1-7. 2 Cor. i. h xi. § 8-12. 2 Cor. iii. iv § 13-17. 2Co. v.-vii. 1 § 18-21.2CO. vii.2,OT,(/,vih. § 22-26. 2 Cor. ix. x § 27-29. 2 Cor. xi § 30-35. 2 Cor. xii. xiu xu. xiii. § 1-8. Romans i. ii.... xiii. § 9-12. Romans iii § 13-16. Rom. iv. V. 1-11.. § 17-21. Rom. V. 12, end, vi. ' § 22-24. Rom. vii. 1-25 § 2.5-30. R. vii. 25, end, vui. § 31-35. Rom. ix. 1-29..., Page. 248 250 252 254 255 257 258 260 261 262 263 264 266 268 271 272 275 277 279 281 283 285 287 289 292 294 297 298 299 302 44 PORTIONS OP SCRIPTURE FOR EVERY DAY IN THE YEAR MAY. Days of Month PART. SECT. PORTIONS OF SCRIPTURE. 1 2 XIII. XIV. xiii. § 36-39. Rom.ix.30,end,x. & 40—45. R.onia.ns xi.« .... 3 4 § 46-49. Romans xii.xiii.. 5 S 52— o4 Romans w 6 7 § 55-57. Romans xvi xiv.— XX 8 9 10 xxviii. xxix. xxx n 12 xxxiii xxxiv 13 14 15 16 17 18 19 20 XXXV xxxvi. Part XIV. sect. i.-v... . vi.-ix X. § 1-3. Ephesians i. ii. 1-10. § 3-7.E.ii.ll,cw^jiii.iv.l-6. § 8-10. Ephesians iv. 7-30.. § 11-13. Eph.iv. 31,32, v.. 21 22 23 24 25 26 27 xi. § 1-4. Philippians i. ii. 1- § 5-8. Phil. ii.l2,e7wZ,iii.l- § 9-12.Pliil.iii. 17,«oe/wZ xii. § 1-3. Colossians i. ii. 1- § 4-7. C. ii. 8, ererf.iii. 1- § 8-ll.Colos.iii.l2, e«(i -16. iv. -7.. -11. iv. 28 xiv. § 1-3. James i 30 31 § 11-13. Jam. V. ifcsec. XV. Page. 303 305 308 310 311 313 314 316 318 319 321 322 323 325 327 328 330 333 334 336 338 340 342 345 347 349 351 352 354 357 358 JUNE. Davs of Month 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 XV. SECT. PORTIONS OF SCRIPTURF,. i. § 1-5. Hebrews i. ii § 6-9. Hebrews iii. iv § 10-13. Hebrews V. vi § 14-19. Hebrews vii. viii. .. § 20-23. Hebrews ix § 24-29. Hebrews x § 30-33. Heb. xi. xii. 1,2... § 34-37. Heb. xii. 3, to end.. § 38-41. Hebrews xiii xii. § 1-6. 2 Timothy i. ii § 7-13. 2 Tim. iii. iv xiii. § 1-5. 1 Peter i. ii. 1-10.. . § 6-11. lP.ii.ll,ere4. And he shall be filled with the Holy Ghost, 'even from his mother's fExod. 30. 1. , •' A Judges 6.22. & WOmD. 13.^. Dan. 10.8. 16 And" many of the children of Israel shall he turn to the Lord ver. 29. ch. 2. 9. •' Acts 10. 4. Rev. their God. 1. 17 t ver. 60, 63. ^'^ And" hc shall go before Him in the spirit and power of EUas, J ^'='••56. To turn the hearts of the fathers to the children, i3.Tc'h.'7'.33.' And the disobedient* to the wisdom of the just; *OT,by. To make ready a people prepared for the Lord." m Mai. 4.5! 6.' ' ^^ And Zacliarias said unto the Angel, ""Whereby shall I know n Eccius. 48. 10. this ? for I am an old man, and my wife well stricken in years." Mai. 4. 5. Alatt. ^ j •/ ^ 11.14. Mark9.i2! ^^ And thc Augcl answcring said unto him, "I am ''Gabriel, that p Dan' 8^16^9 staud in the presence of God; and am sent to speak unto thee, and 21-^- Matt. 18.' to show thcc thcsc glad tidings. ^°And, behold! 'thou shalt be dumb, jEzek.3!26.&24. and not able to speak, until the day that these things shall be per- ^" formed, because thou believest not my words, which shall be fulfilled in their season." ^^ And the people waited for Zacharias, and marvelled that he tar- ried so long in the temple. ^^And when he came out, he could not speak unto them : and they perceived that he had seen a vision in the temple : for he beckoned unto them, and remained speechless, r See 2 Kings 11. ^3 And it camc to pass, that, as soon as '^the days of his ministration 5. ichron.9.2D. ^^^^ accomplishcd, he departed to his own house. 24And after those days his wife EHsabeth conceived, and hid herself five months, saying, 2^ " Thus hath the Lord dealt with me in the days wherein he looked '^&'s4.'T,'4.''^' on me, to "take away my reproach among men." Sect. IV. v.] THE ANNUNCIATION. 49 Section IM .—The Annunciation.'^ sect^iv. Luke i* 26-38. JB. y. iE. 5. ^^ And in the sixth month the Angel Gabriel was sent from God unto J. P. 4709. a city of Galilee, named Nazareth, ^^ to a virgin "espoused to a man Nazareth. whose name was Joseph, of the house of David; and the virgin's j, see Note 8. name Avas Mary. "^^ And the Angel came in unto her, and said, " 'Hail, a Matt. i. is. ch. thou that ar^ * Highly Favored! 'the Lord is with thee! blessed art /ol'i.^g.ia. & lo. thou among women ! " ^^And when she saw him, ''she was troubled i9- at his saying, and cast in her mind v/hat manner of salutation this * iS^ted',^,Tach should be.' ^ ,^«c. . a ( 6 1 ach. 1. 12. of the Lord came upon them, and the glory of the Lord shone round '' «o ^^^ i^YY flesh shall see the Salvation of God.' " '" ^^^^ '"• e- 10. eh. 2. 10. j Mark 1. 6. '^ And ^ the same John *had his raiment of camel's hair, and " Matt. iii. 4. Zech?i3. 4. ' a leathern girdle about his loins ; and his meat was 'locusts ?Lev. 11.^2. and ""wild honey, '- "And there went out unto him all the 12 Mark i. 5. n Matt. 3. sT''" land of Judaea, and they of Jerusalem, ''and all the region "Matt. iii. 5. Acts 19. 4, 18. round about Jordan, " "and were all baptized of him in the 14 Mark i. 5. a See Note 47. river of Jordan, confessing their sins.^ '^ But when he saw many of the Pharisees and Saddu- ^^ Matt. iii. 7. cees come to his baptism — "^ Then said he to the multitude '^ Luke iii. 7. that came forth to be baptized of him — ''he said unto " ^att. iii. 7. pMatt. 12. 34. & them, "^O generation of vipers ! who hath warned you to 7,8,9". 'flee from 'the wrath to come? '* Bring forth therefore '" Matt. iii. s. 'i^TW 1! 10. fruits *meet for repentance : " and think not to say within '^ Matt. iii. 9. * Or, answerable yourselvcs, ""We havc Abraham to our father : for I say unto ^o^amen men o ^^^^ ^j^^^ ^^^ .^ ^^-^^ ^^ thcse stoucs to raisc up children '•J°^;i|J|39. unto Abraham. '"And now also the axe is laid unto the =° Matt. iii. 10. Rom. 4. 1,11,16. root of the trees: "therefore every tree which bringeth not ^Luke'is. 7,'9. forth good fruit is hewn down, and cast into the fire." /Att"2%7. '' ^"d the people asked him, saying, " 'What shall we do '^ Luke iii. 10. « Luke 11. 41. then?" '^ He answereth and saith unto them, " ""He that =2 Luke iii. 11. jam'es 2! isj 16. hath two coats, let him impart to him that hath none ; and ]^joh„3.i7.'&4. hg that hath meat, let him do hkewise." '^ Then Yame ^ Luke iii. 12. c Matt. 21. 32. also Publicaus to be baptized, and said unto him, "Master, J^LukJifs. what shall we do?" =^And he said unto them, " ™ Exact ^^""^^ '"-i^- no more than that which is appointed you." '^ And the ^ Luke iii. 14. soldiers likewise demanded of him, saying, " And what *i°/ea^r' "" "^ ^h^ll ^® ^^ ^ " -^"d he said unto them, " *I)o violence to X Exod. 23. 1. no man, "^neither accuse any falsely ; and be content with to"'JL"«. your t wages." '° And as the people were in t expectation, ^e Luke iii. 15. J Or, suspense, and all men *mused in their hearts of John, whether he ^^toT'™"''"' were the Christ, or not; "John answered, saying unto =' Luke iii. le. 1/ Matt. 3. 11. them all, "''I indeed baptize you — ''have baptized you '^ Mark i. 8 with water '"unto repentance, but =" there cometh One =« Matt. iii. ii. mightier than I after me, the latchet of whose shoes I am '" ^^""^^ '• ^- Sect. XIX. XX] THE BAPTISM OF CHRIST. 57 31 iiatt. iii. 11. jjQ(^ ^^.Qj.^]-jj. ^Q stoop down and unloose ; ^' whose shoes I 'Miifsfb^.ttcu am not worthy to bear: 'He shall baptize you with the 2^3,4.1001.12. 32 Matt. iii. 12. Holy Ghost, and with fire : ^- whose fan is in his hand, a vai. 4. 1. Matt. and He will throughly purge his floor, and gather his wheat ^il^ll^ 3 y.^^^ into the garner; but He will "burn up the chaff with un- i- s- Lute 3. 4. » Luke iii. IS. quencliable fire." "^And many other things in his exhor- cLukei. -"e. tation preached he unto the people. (i^Mark 1. 5. Luke Matt. iii. 3, 5,6, 11. — 3 For this is He that was spoken of by the Prophet Esaias, say- V is Vohii l''l5^ ing, " ''The voice of one crying in tlie wilderness, 'Prepare ye the way of the Lord, 2d, 33. Acts 1.5. make his paths straight." 5 ''Then went out to him Jerusalem, and all Judsa, — . 6 and ^ H-lS-'^ '°--'- were baptized of him in Jordan, confessing their sins. 11 •• *I indeed baptize you with 3.4. John 1.15 23. water — He that cometh after me is mightier than I, — g JIatt. 3. 4. Mark i. 3, part of ver. 4, 6. 7. 6. — 3 •■ .The voice of one crying in the wilderness, * ^''' ^^' ^~j Prepare ye the way of the Lord, make his paths straight." 4 — and preach the baptism . ^ ' .' ,.',,' of repentance *for the remission of sins. 6 And John was ^clothed with camel's hair, ie. & ig. 4. and with a girdle of a skin about his loins ; and he did eat ^locusts and 'wild honey : * Or, unto. 7 and preached, saying, — 6 ."I indeed — but He shall baptize you with the Holy Ghost." -*J^"- 3. /. ^7*».y-.i ft ^ -Matt. o. 10. &^ 7. LcKE va. part of ver. 1, ver. fe, 9, part of ver. 16, and, ver. It. — / — " O -'generation of 19. vipers I who hath warned you to flee from the wrath to come .•" S Bring forth therefore ™ ^lal. 3. 3. fruits tworthy of repentance, and begin not to say within yourselves. We have Abraham T O^ meet fur. to our father; for I say unto you, That God is able of these stones to raise up children is'so. ' unto Abraham. 9 And now also the ase is laid unto the root of the trees; 'every tree ^^^^=^^^ therefore which bringeth not forth good fruit is hewn down, and cast into the fire. SECT. XIX. IG — with water; but One mightier than I cometh. the latchet of whose shoes I am not y ^ ^6 worthv to unloose : He shall baptize you with the Holy Ghost and with fire : 17 ""whose J. p. 4739. fan is in his hand, and he will throughly purge his floor, and "will gather the wheat Bethabara, where into his gainer; but the chafi"he will b"^ with fire unquenchable." on'iupi^i'efrom _^^^^^^^^^^^_^^^^^^^^^^^ the wilderaess in- to Canaan. Section XIX. — The Baptism of Christ?' ^^^ee xote^*. J^ '' See ^ote 48. Matt. iii. 13, to the end. — I^Iajie i. 9-11. — Litke iii. 21, 22, and part, of 23. a :Matt. 3. 13. 1 Mark i. 9. i "^j^-j, [x came to pass in those days, " when all the peo- ° ^^ " ^'q'^ib^' 3 jj^^^ J 9 ' pie were baptized, " that Jesus came from Xazareth of Gal- John i. 32. •f Matt. ui. 13. ilee, * to Jordan unto John, to be baptized of him. " But "/.^Ji'e^s. %^' 5 iiatt. ui. 14. John forbad him, saying, •'• I have need to be baptized of ^°^° ^: ^>^- 6 Matt. iii. 15. thee, and comest thou to me?" '^And Jesus answering ^john 12.^28. said unto him. ••' Suffer it to be so now : for thus it becom- ^^,^-^-J- is.42.1. r i(^i' n • 1 -1 mi i -r» i i • Jiatt. 3.1/. Mark eth US to fulhl ah righteousness. ■= i hen he sutiered hun : 9. r. LafceQ. 35. 7Maiki.9. ^ "and [he] was baptized of Jolm in Jordan. 'And Jesus, /seeXumb'.V 3 sMatt. m. 16. ^-]^Q^ |jg .^yg^g baptized, went up straightway out of the 35,39,43,47. 9 Mark i. 10. water : ^ 'and straightway coming up out of the water : '3. 21. 10 XjTili6 ill. 2i. c; * o i. ■' uMatt. iii. 16. '"and praying, ''lo! ''he saw the heavens *opened "unto ^^latt. 2. 22. 12 Mark i. 10. Him, and he ^saw the Spirit of God descending like a reiu. ' ' wLukei^L'a.' dove,'^ '^ in a bodily shape like a dove, '^and hghting upon ' Man; "12^ if' & 't "*'■'"• ^'.- ^!' Him : ^ "^and, lo ! ^' there came a voice from heaven, saying, L-jf'g'j^'^Q^p"' iTMarki'."u.' "'Thou art my beloved Son, in whom I am well pleased !" 1.17.' i» Luke iii. S3. '* And Jesus liimself began to be -'about thirty years of age. ■' joh" i.^32.^' jt P« 2 7 Is ^1. Matt. iii. pan of xer. 13, 16, and 17. — 13 ^Then cometh Jesus ''from Galilee — . >[ait. 3'. 17. 16 — and — the heavens were opened — 17 — a voice from heaven, saying, " 'This is my Mark 1. 11. & 9. beloved Son, in whom I am well pleased." 2 Pet. 1. 17. SECT. XS. MARKi.^art after. 10. — and the Spirit, like a dove, descending upon Him. Luke iii. part of xer. 21 and^. — 21 Now — .'it came to pass, that Jesus also bein£bap- tized — the heaven was opened, 22 and the Holy Ghost descended — upon him, and a voice V. IE.. 26. came from heaven, which said, ■• *Thou art my beloved Son ; in thee I am well pleased." J- T- 473^. Wilderness. e See Note 51. Section XX. — The Temptation of Christ.^ °Ma"k'].'i2,'&c. JIatt. iv. 1-11.— Mark i. 12, 13.— Lc^ iv. 1-13. t&c.^'^'^* 1 Luke iv. 1. 1 ^j^^ ''Jesus being full of the Holy Ghost returned from » see 1 Kings is. Jordan: and 'was led by the Spirit into the wilderness. &'8. 3. &ii. 1, = Mark 1.12. 2 j\^n(j immediately the Spirit driveth him into the wilder- srActsk'ss. VOL. II. 8 19. 8. 58 THE TEMPTATION OF CHRIST. [Part L ness, ' to be tempted of the Devil. ^ And he was there in ^ ^^''"- '"■ ^ 4 Mark i 13. the wilderness forty days, tempted of Satan, ^ being forty 5 Luke iv. 9. « Exod. 24. 18. & days tempted of the Devil. And "in those days he did eat 'i8.' iKingg nothing. " And when he had fasted forty days and forty ^aiatt. iv.9. nights, he was afterward a hungered. ' And when the ' "^'^"- '"■ ^■ d See Mark 1.1. Tempter came to him, he said, "If thou be ''the Son of God, command that these stones be made bread : ** com- ° ^"^^^ '^- 3- mand this stone that it be made bread." ^ And Jesus an- ' ^"^^ "• '*■ eDeut. 8. 3. swcrcd him, saying, " 'It is written, 'That man shall not live by bread alone, but by every word of God : "* that '" ^'^"- '''• ^• proceedeth out of the mouth of God.' " Jerusalem. " Then the Dcvil taketh him up-'^into the holy city, and " Ma«-iv. s- ■''i^.''48.2!&'52^i. setteth him on a pinnacle of the temple, ''and saith unto '^ m^h. iv. g. Eev"'if '2^^' him, " If thou be °'the Son of God, cast thyself down " from " ^"^^ '"■ ^■ ^ See Mark 1.1. hcilCe : '^ for it is Written, '-i Luke iv. 10. iPs.pi. 11,12. i jjg/i shall give his angels charge over thee, to keep thee : ^* And in their hands they shall bear thee up, " ^"'"•^ "'• "• Lest at any time thou dash thy foot against a stone.' " '" And Jesus answering said unto him, " " It is written f ^"''^ "■ ^^' 17 Matt i V V iDeut. c. ic. again, '"Thou shalt not tempt the Lord thy God.' " j Luke 4. 5. '^ Again, •'the Devil taketh him up into an exceeding '" Man. iv. 8. auarantania. high mountaiii, aiid showeth him all the kingdoms of the fSeeNote52. world, and the glory of them, ''in a moment *" of time. " L"'*^" "• s- '" And the Devil said unto him, " " All these things will I '° ^h-"*"" '.''•^- , D 21 Matt. IV, 9. give thee, ^'^all this power will I give thee, and the glory ssLukeiv.e! ''u^ao^\el' 13. of them ; for *that is delivered unto me; and to whomso- 9.7. ever I will I give it. "If thou therefore wilt *worship me, ^ '^''^^ '"■''■ /°e'mf '''"'™*'" "'i^ thou wilt* fall down and worship me, "^"all shall be^^au. iv.9. thine." ^^ And Jesus answered and said unto him, " Get 26 luk! 11. 8. S^rs""^^'^^"' thee behind me, Satan: for it is written, "Thou shalt worship the Lord thy God, and Him only shalt thou serve.' " " Then the Devil leaveth him, '' and when the " lui"' iJ^"- g ee ote . J)evils had cndcd all the temptation, hc departed from him 'Ve'SVts^''' "for a season. '' And [He] was with the wild beasts ; and "" ^ark i. 13. nHeb. 1. 14. the augcls ministered unto him. ^° And, behold! "angels '" Matt. iv. 11. h See Note 54, =_._.. . » came and ministered unto him.'' °I^ke''4Vi^ &C.''' Matt. iv. part of ver. ] , 4, 6, 7, 9, 10.— 1 Then was "Jesus led up of the Spirit into Deut. 8. 3. ^^^ wilderness — . 4 But he answered and said, " It is written, ' ^Man shall not live by } Ps. 91. 11, 12. bread alone, but by every word — ." 6 " — for it is written, ' 'He shall give his angels charge concerning thee : and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.'" 7 Jesus said unto him — 9 And saith unto him — . r Deut.6.13. & 10. -^q rpj^gj^ ^^^^^^ jgg^g ^^^^ j^j^ « Qgj ^jjgg hence, Satan; for it is written, ' '"Thou shalt 20. Josh. 24. 14. 7 7 7 7 1 Sam. 7. 3. worship the Lord thy God, and Him only shalt thou serve.' " Luke iv. part of ver. 2,3, 5, 9,. and 12. — 2 — and when they were ended, he afterward s See Mark 1. 1. hungered. 3 And the Devil said unto him, " If thou be "the Son of God — . 5 And the Devil, taking him up into a high mountain, showed unto him all the kingdoms of the t Matt. 4. 5. world — . 9 'And he brought him to Jerusalem, and set him on a pinnacle of the temple, u See Mark 1. 1. and said unto him, " If thou be "the Son of God, cast thyself down — ." 12 — " It is said, V Deut. 6. 16. < "Thou shalt not tempt the Lord thy God.' " Sect. I. II.] FURTHER TESTIMONY OF JOHN. 59 PART IL FROM THE TEMPTATION OF CHRIST, TO THE COMMENCEMENT OF HIS MORE PUBLIC MINISTRY AFTER THE IMPRISONMENT OF JOHN. 3.28. Acts 13.25. c Mai. 4. 5. Matt. Section I. — Further Testimony of John the Baptist. sect.i. John i. 19-34. V. M. 26. ''^^ And this is "the record of John, when the Jews sent priests and J. P. 4739. Levites from Jerusalem to ask him, " Who art thou?" ^^ And 'he ^'^'gg'j^an' '' *'" confessed, and denied not; but confessed, "I am not the Christ." — 21 And they asked him, " Wliat then ? Art thou 'Ehas ? " And he^f'^t'J- •^ . J ^ Joiiii 5. 33. saith, " I am not." " Art thou *that Prophet ? " And he answered, s Luke 3.15. joi,a " No." ^^ Then said they unto him, " Who art thou ? that Vt^e may give an answer to them that sent us. What sayest thou of thyself? " i''- 1". ^^ ''He said, " I am the voice of one crying in the wilderness, ' Make *Diut?f8.''?5fi8. straight the way of the Lord !' as 'said the Prophet Esaias." ^^ And '|^'"i/- iei^sc'^' hold ^the Lamb of God, Hvhich *taketh away the sin of the '^ world! Acts 8.32. i Pet. ^'^ 'This is He of whom I said," ' After me cometh a Man which is pre- &c.' ' ' ' ' ferred before me :' for He was before me. ^^ And I knew Him*" not: Vs^.'s^.'^'g;^?"' but that He should be made manifest to "Israel, therefore am I come ^^i'vi'^-,'^^-^'''- & 9. ~o 1 Pet. y baptizing with water." ^^ "And John bare record, saying, " I saw the 24. & 3. is. 1 jo! • • • • -'*'0^ 22&:35&:4 Spirit descending from heaven like a dove, and it abode upon Him. 10. iiev.'i.s. ' ^^ And I knew Him not : but He that sent me to baptize with water, the * ^ ■■' *«'""«'*• same said unto me, ' Upon whom thou shalt see the Spirit descending, iver. 15,27. and remaining on Him, "the same is He which baptizeth with the e see Note 5. Holy Ghost.' ^"^ And I saw, and bare record that this i« ''the Son of m mIi. 3. 1. aiati. Cinf{ " 3. e. i^uke 1.17! ^" 76, 77. & 3. 3, 4. ^^^^^_--__-_— -^^_^^_^ n Matt. 3. 16. Mark 1.10. Luke 3. 22. John 5. 39. Section H. — Christ obtains his first Disciples from John. o Matt. 3.1). Acts J ■ OK t 41 I 1.5.&2.4.&;10. John 1. do, to the end. 44. ^ 19. g. ^^ Again the next day after e John stood, and two of his disciples, p see Mark i.i. ^^ And looking upon Jesus as he walked, he saith, " "Behold the Lamb = of God!" ^^And the two disciples heard him speak, and they fol- sect, ii. lowed Jesus. ^^ Then Jesus turned, and saw them following, and v. K. 26. saith unto them, " What seek ye ? " They said unto him, " Rabbi J. P. 4739. (which is to say, being interpreted, Master), where *dwellest thou? " sethabara. ^^ He saith unto them, " Come and see." They came and saw where gSee Note 7. He dwelt, and abode with Him that day : for it was tabout the tenth « John 1.29. hour. '*" One of the two which heard John speak, and followed Him, | That was tuo was ''Andrew, Simon Peter's brother. ^^ He first findeth his own Ilfl"" '"'*'°'''' brother Simon, and saith unto him, "We have found the Messias " sMatt. 4. is. (which is, being interpreted, [Jthe] Christ). '^^And he hYOught xor, the Anointed him to Jesus. ,And when Jesus beheld him, he said, " Thou art Si- 60 MARRIAGE AT CANA. [Part II. h See Note 8. In the road to Galilee. John 21. 2. eGen.3.15. &2-3. 18. & 26. 4. & 49. 10. Num. 21. 9. Deut. 18. 15. *i°.'^'i8.''^'' ^'*"' ^'^^ t^^ ^^^ ^^ J^"^ • ^^o^ ^^^^^^ be called Cephas " (which is, by in- terpretation, *A Stone).'" ^^ The day following [Jesus] would go forth into Galilee, and findeth Philip, and saith unto him, " Follow me." ^^ Now Thilip was of d [Supposed to be Bcthsaida, the city of Andrew and Peter. '^^ Philip findeth ''Nathan- another name of ^el and saith unto him, " We have found Him, of whom 'Moses (in the apostle Bar- ' , . . » ^ thoiomew.-ED.] the Law) and the -^Prophets did write, Jesus °'of Nazareth, the son of Joseph." '*'' And Nathanael said unto him, " ''Can there any good thing come out of Nazareth ? " PhiUp saith unto him, " Com.e and see ! " '*''' Jesus saw Nathanael coming to him, and saith of him, "Behold fPs 16.9 10 99. ■ ... . . . & 132.' 11. Is. i! 'an Israelite indeed, in whom is no guile!" *^ Nathanael said unto &4o!io!it.&^oo'. Him, " Whence knowest thou me ? " Jesus answered and said unto est & '33' 14^15! ^^™' "Before that Philip called thee, when thou wast under the fig Eze^^34.23.&37. tree, I saw thee." *^ Nathanael answered and saith unto Him, &9.24.'Mic.5.2! ^Thou art the Son of God ; Thou art 'the King of Israel ! " 1. &.4. 2. ^ ""' answered and said unto him, "Because I said unto thee, 'I saw thee ^^!\iatt.9.23.Luke under the fig tree,' believest thou ? thou shalt see greater things than A John 7. 41 ,42,52. thesc." ^^ And he saith unto him, " Verily, verily, I say unto you, '^hn^llo^'Rom; 'Hcreaftcr ye shall see heaven open, and the angels of God ascending 9. 28, 29. & 9. 6. and descending upon "the Son of Man."' 7 Matt. 14. 33. SeelMarkl.l. i- Matt. 21.5. &27. 11, 42. John 18. 37. & 19. 3. ( Gen. 28. 12. Matt. 4. 11. Luke 9.9, 13. & 22. 43. &24. 4. Acts 1.10. m Dan. 7. 13, 14. Matt. 8. 20. & 9. 6. & 10. 23. & 11. 19. & 12. 8,32,40. & 13.37,41. & 16. 13, 27, 28. & 17. 9, 22. & 19. 28. & 20. 18, 28. & 24. 27, 30, 37, 39, 44. & 25. 31. & 26. 2, 24, 45, 64. Mark 2. 10, 28. & 8. 31, 38. & 9. 9, 12, 31. & 10. 33. & 13. 26. & 14. 21, 41, 62. Luke 5. 24. & 6. 5, 29. & 7. 34. & 9. 29, 26, 44, 56, 58. & 11. 30. & 12. 8, 10, 40. & 17. 22, 24, 26. & 18. 8, 31. & 19. 10, & 21. 27, 36. & 22. 29, 48, 69. & 24. 7. John 3. 13, 14. & 5. 97. & 6. 27, 53, 62. & 8. 28. & 12. 23, 34. & 13. 31. Acts 7. 58 i See Note 9. Rabbi, ^^ Jesus SECT. in. V. M. 27. J. P. 4740. Cana, in Galilee. k See Note 10. 1 See Note 11. a See Josh. 19.28. b John 19. 96. c So 9 Sam. 16.10. & 19. 29. d John 7. 6. e Mark 7. 3. /John 4. 46. g John 1. 14. m See Note 19. SECT. IV. V. M. 27. J. P. 4740. Capernaum, n See Note 13. Section HI. — Marriage at Cana in Galilee.^ John ii. 1-11. ^ And the third day' there was a marriage in "Cana of Galilee ; and the mother of Jesus was there. ^ And both Jesus was called, and his disciples, to the marriage. ^ And when they wanted wine, the mother of Jesus saith unto him, " They have no wine." '* Jesus saith unto her, " 'Woman, Vhat have I to do with thee ? ''mine hour is not yet come." ^ His mother saith unto the servants, " Whatsoever He saith unto you, do it." ^ And there were set there six waterpots of stone, 'after the manner of the purifying of the Jews, containing two or three firkins apiece. ^ Jesus saith unto them, " Fill the waterpots with water." And they filled them up to the brim. ^ And He saith unto them, " Draw out now, and bear unto the governor of the feast." And they bare it. ^ When the ruler of the feast had tasted -^the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom, '^ and saith unto him, " Every man at the beginning doth set forth good wine ; and when men have well drunk, then that which is worse ; but thou hast kept the good wine until now." '^ This beginning of miracles did Jesus in Cana of Galilee, ^and manifested forth his glory ; and his disciples believed on him.™ SECT. V. V. ]E. 27. J. P. 4740. Temple at Jeru- salem. I. See Note 14. a Exod. 12. 14. Deut. 16. 1, 16. ver. 93. eh. 5. 1. & 6. 4. & 11.. 55. 6 Watt. 91. 12. Mark 11. 15. Luke 19. 45. Section IV. — Christ goes down to Capernaum, and continues there some short time. John ii. 12. After this He went down to Capernaum, he, and his mother, and his brethren, and his disciples : and they continued there not many days." Section V. — The Buyers and Sellers driven from the Temple." John ii. 13, to the end. 1^ And "the Jews' Passover was at hand, and Jesus went up to Jeru- salem. '^ 'And found in the temple those that sold oxen and sheep Sect. VI. VIL] CONVERSATION WITH NICODEMUS. 61 and doves, and the changers of money sitting. ^^ And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen ; and poured out the changers' money, and overthrev/ the tables ; ^^ and said unto them that sold doves, '•Take these things hence! make not "my Father's house a house « Luke 2. 49. of merchandise." ^~ And his disciples remembered that it was writ- ten, " ''The zeal of thine house hath eaten me up." <^Ps. 69. 9. ^^ Then answered the Jews and said unto him, ""What sign « -Y^','- '2- ss. showest thou unto us, seeing that thou doest these things?" ^^ Jesus answered and said unto them, " ^Destroy this temple, and in three •'^27!4'o! liark iS days I will raise it up." ^-' Then said the Jews, " Forty and six years 58.& 15.29. was this temple in building, and wilt thou rear it up in three days ? " 21 But he spake 'of the temple of his body. -^ ^Yhen therefore he was »'& e.m "co'r.l: risen from the dead, ''his disciples remembered that he had said this h;i,^"22'®" unto them ; and they believed the Scripture, and the word which a Luke 24. 8. Jesus had said. 2^ Now when he was in Jerusalem at the Passover, in the feast day, many believed in his name, when they saw the miracles which he ^ j g^^, jg 7 did. 2* But Jesus did not commit himself unto them, because he L^h™^?®;?-, ' Matt. 9. 4. Jlark knew all men, 2=" and needed not that any should testify of man : for 2. s. ch. e. 64. & . 16. 30 \cts 1 24 *he knew what was in man. KeV. 2.' 23. Section VI. — Conversation of Christ with Nicodemiis. sect, vi. John iii. 1-21. V. M. 27. ^ There was a man of the Pharisees, named Nicodemus, a ruler of J- P- 4740. the Jews : - ''the same came to Jesus by night, and said unto him, Jerusalem. " Rabbi, we know that thou art a teacher come from God ; for 'no ^J'' ^" ^°' '^ ^^' man can do these miracles that thou doest, except "God be with him." sch. 9. 16, 33. ^ Jesus answered and said unto him, "Verily, verily, I say unto /'° ' "I" thee, iiXcept a man be born *agam, he cannot see the lungdom of (fch. 1.13. Gai.e. r< J 3 J 15. Tit. 3. 5. ■* Nicodemus saith unto him, "How can a man be born when he is JjJtnV?' old? can he enter the second time into his mother's womb, and be *oi, from above. born ? " ° Jesus answered, "Verily, verily, I say unto thee, 'Except a man "ac'^sVI^^''' be born of water and of the Spirit, he cannot enter into the kingdom of God. ^ That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit. '^ Marvel not that I said unto thee. Ye must be born tagain. ^-^The wind bloweth where it hsteth, and thou 12'' {'"^.f'^'' hearest the sound thereof, but canst not tell whence it cometh, and icor.i li.' whither it goeth. So is every one that is born of the Spirit." ^ Nicodemus answered and said unto him, " °How can these things ^ "^h- 6. 52, eo. be?" " Jesus answered and said unto him, " Art thou a master of Israel, ^')'f8^"7.^6.°& and knowest not these things! "''Verily, verily, I say unto thee, s! 28. & 12.49. We speak that we do know, and testify that we have seen ; and 'ye jTer.32. receive not our witness, i- If I have told you earthly things, and ye •'6''''^'-38-5-j ^■ beheve not, how shall ye beheve, if I tell you of heavenly things ! & is! 28.' Acts 2! ^^ And 'no man hath ascended up to heaven, but He that came down Ephes.'4.'9,°io.'' from heaven, even the Son of Man which is in heaven. ""And as ,^r''''m n^^' ■,,-,.», . ft Num. 21.9. Moses litted up the serpent m the wilderness, even so 'must the Son jsee JoUni. si. of Man be lifted up: i^that whosoever believeth in him should not m ver.36. ch.6.47. perish, but "have eternal life. ^^ ^Yoy God so loved the world, that ''iZ!'tt.^' '' he gave his Only-begotten Son, that whosoever believeth in him should 1 •'<''>° *■ '^■ not perish, but have everlasting hfe. " Tor God sent not his Son "5^45.'la%.l into the world to condemn the world ; but that the world through h; ''^- ^ ^°^" ''• VOE. II. t- 62 IMPRISONMENT OF JOHN. [Part II. ^ch.%.^"^& e! him might be saved. ^^^He that believeth on Him is not condemned : 40, 47. & 20. 31. but hg that beUeveth not is condemned already, because he hath not beheved in the name of the Only-begotten Son of God. ^^ And this '^Via'^'^"'^^' ^^ ^h® condemnation, 'that light is come into the world, and men loved darkness rather than light, because their deeds were evil. ^^ For r Job 24. 13, 17. 'every one that doeth evil hateth the light, neither cometh to the light, * Or, discovered, lest his dcods should be *reproved. ^^ But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." SECT. VII. Judaea. ^- ^- ^"^^ Section VII. — John's last Testimony to Christ. J. P. 4740. T ■•■ oo ^ *7 J John hi. 22, to the end. ^^ After these things came Jesus and his disciples into the land of iisaai. 9. 4. Judssa ; and there he tarried with them, "and baptized. ^^And John cMatt. 3.5, 6. also was baptizing in JEnon near to 'Salim, because there was much cch''" 7 15 34 ^^^ter there : "and they came, and were baptized. ^^ For ''John was /icor.4.'7. Heb. uot yet cast into prison. 5.4. James 1.17. 25 xhcn thcrc arosc a question between some of John's disciples and himJeif. the Jews about purifying. ^^ And they came unto John, and said g- ch. 1. 20, 27. unto him, "Rabbi, He that was with thee beyond Jordan, ^to whom 1.2. Luke 1. 17. thou barcst witness, behold I the same baptizeth, and all men come 'acor u' 2. to him." ^'^ John answered and said, '•' ^A man can *receive nothing, Ep^e|^5.^25, 27. exccpt it be given him from heaven. ^^ Ye yourselves bear me j Cant. 5. 1. witness, that I said, ' ^I am not the Christ, but ''that I am sent before p See Note 15. Him.' ^9 ijjg ^hat hath the bride is the bridegroom: but ■'the friend fcveT.i3!ch.8.23. of the bridcgroom, which standeth and heareth him, rejoiceth greatly i Matt. 28. 18. ch. bccausc of the bridegroom's voice.P This my joy therefore is fulfilled. 1. 15 27. Rom. ~ J j J 9'. 5.'"' 2° He must increase, but I mus^ decrease. ^^ *He that cometh from "' ^ ^f '00^; t!' above 'is above all. "He that is of the earth is earthly, and speaketh ji ch. 6. 33. 1 Cor. I r 1 -1 11 nn 15. 47. Ephes. 1. oi thc carth : He that cometh irom heaven is above all, •^■^ and over. 11. ch! 8. °what he hath seen and heard, that he testifieth ; and no man 26. & 15. 15. receiveth his testimony. ^^ He that hath received his testimony ''hath ^1 John 5'. lb. set to his seal that God is true. ^* ('For he whom God hath sent g ch. 7. 16. speaketh the words of God : for God giveth not the Spirit "^by measure r See Note 17. [uuto him.]) ^^ 'The Father loveth the Son, and hath given all things « Matt- iL 27. & into his haud. ^'^ 'He that believeth on the Son hath everlasting life : z>'. ch'. 5. 20, 22! and he that believeth not the Son shall not see life ; but the wrath Heb.'2.8. See ' of God abidcth on him." Mark 1. 1. t Hab. 2. 4. ch. 1. =====^^=^^ 12. & 6. 47. ver. i^joh'n s^To!'^'^' Section VIII. — Imprisonment of John the Baptist.' See Mark 1. 1. jyj^^^_ ^-^^ 3_5._Makk vi. 17-20.— LuKE iii. 19, 20. 'But" Herod the tetrarch, being reproved by him for ^i^ukeiu. 19. SECT. VIII. Herodias his brother Phihp's wife, and for all the evils V. JE. 27. which Herod had done, ^ had sent forth and laid hold ^ ^^"'^ "'■ "■ J. P. 4740. upon John, and bound him in prison for Herodias' sake, ^":^- his brother Philip's wife: for he had married her. = For ^Markvi.is. s See Note 18. jo^n had Said unto Herod, " 'It is not lawful for thee to ^Mafke?!?.^' have thy brother's wife." ^Therefore Herodias had *a ^Jiarkvi. 19. ''^%\}^- ^^' ^ quarrel against him, and would have killed him ; but *or, an inward shc could uot. ^ For Hcrod "feared John, knowing that *Markvi.2o. c^Tiatf 14. 5. & he was a just man and a holy ; and tobserved him ; and 21-6. when he heard him, he did many things, and heard him ^°.'eK'™'"' gladly. ^ And when he would have put him to death, he " Matt.xiv.s. » in A i i 1 ''i. 11 * Matt. ix. 9. ceived. Mark 2. " aud hc Said uuto hiiTi, " 1' ollow mc. "And he leu all, ^Lui^ev.a?. rose up, and followed him. •'' Luke v. 28 Sect. XIII.] THE INFIRM MAN HEALED AT BETHESDA. 71 Matt. ix. part ofvcr. 9. And as Jesus passed forth, — and he saith unto him, " Follow me." And he arose, and followed him. Mark ii. part of ver. 13, and 14. — 13 And — . 14 — he saw Levi — sitting at * the * Or, place where Receipt of Custom, and said unto him, " Follow me." And he arose and followed him. received. Jl'att! Ldke v. part of ver. 27. — he went forth, and saw — sitting at* the Receipt of ^- ^• Custom : — . Section XIII. — The Infirm Man healed at the Pool of Bethesda. sect^xiii. John v. 1-15. y j^^ 27 ^ After "this there was a feast of the Jews ; ^ and Jesus went up j. p. 4740. to Jerusalem. ^Now there is at Jerusalem, 'by the sheep *market, a Jevuseiiem. pool, which is called, in the Hebrew tongue, Bethesda, having five *OT,gate. porches. ^In these lay a great multitude of impotent folk, of blind, "d^"/^' j' halt, withered, [waiting for the moving of the water. ^For an angel ch.i'.ia' went down at a certain season into the pool, and troubled the water : '' ^'^^ ^""-^ ^i. whosoever then first, after the troubling of the water, stepped in, was 39."'' made whole of whatsoever disease he had.] ' ^ And a certain man was ' ^«*= ^'>^^ -2. there, which had an infirmity thirty and eight years. ^ When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, " Wilt thou be made whole ? " "^ The impotent man answered him, " Sir, I have no man, when the water is troubled, to put me into the pool ; but while I am coming, another steppeth down before me." ^ Jesus saith unto him, " 'Rise,^ take up thy bed, c Matt. 9. e. Mark and walk." ^ And immediately the man was made whole, and took ^ see Note^ss. up his bed, and walked : and '^ on the same day was the Sabbath. ^° The Jews therefore said unto him that was cured, " It is the Sabbath day; ^it is not lawful for thee to carry thy bed." "He deb. 9.14. answered them, " He that made me whole, the same said unto me, ^Ne'h''i3^''i9''' ' Take up thy bed, and walk.' " ^^Then asked they him, " What man J^r. i7.bi,&:c. is that which said unto thee, ' Take up thy bed and walk ? ' " ^^^ And Mark 2.24. i 3.4. he that was healed wist not who it was ; for Jesus had conveyed 14! "^ ■ • *" ^^• himself away, fa multitude being in that place. ^* Afterward Jesus ^ orjromaemui- findeth him in the temple, and said unto him, " Behold ! thou art made ""' whole: -^sin no more, lest a worse thing come unto thee." i^'pj^g /Matt. 12. 45. man departed, and told the Jews that it was Jesus, which had made him whole. Section XIV. — Christ vindicates the Miracle, and asserts the Dignitij sect. xiv. of his Office. V.]Er27. John v. 16, to the end. J. p. 4740. ^^ And therefore did the Jews persecute Jesus, and sought to slay Jerusalem. him, because he had done these things on the Sabbath day. ^"But arh. 9. 4. & n. Jesus answered them, ""My Father' worketh hitherto, and I work." iseeNnte34 ^^ Therefore the Jews ''sought the more to kill him, because he not jcb. 7. 19. only had broken the Sabbath, but said also that God was his [own] '^pi'fi^o 6°'^'^' Father, ''making himself equal with God. ^^ Then answered Jesus ^ ver. 30. ch. 8.28. and said unto them, " Verilj, verily, I say unto you, '^The Son can &h. 10. see do nothing of himself, but what he seeth the Father do; for what 11"'' ^j things soever He doeth, these also doeth the Son likewise. 2" For 'the aiss.bPet.'i.i?! Father loveth the Son, and showeth him all thinss that Himself doeth : .\'^V ", \ " . . ^ . ^ / Liuke 7. 14. Jfc o. and he will show him greater works than these, that ye may marvel. 54.011.11.25,43. ^' For as the Father raisetlmp the dead, and quickeneth them ; ^even ^Matt. 11. 27. & so the Son quickeneth whom he will. ^-For the Father judgeth no ch'. 3^.35. & 17^2 man, but ^hath committed all judgment unto the Son ; ^^ that all men ^p%^\-f- should honor the Son, even as they honor the Father. '"He that seoMarki. 1. honoreth not the Son honoreth not the Father which hath sent him. "eelliark i?'i. 72 CHRIST DEFENDS HIS DISCIPLES. [Part. 111. *6'.'4o%W& a ^''Verily, verily, I say unto you, 'He that heareth my word, and be- 51. k. 20. 31. lieveth on Him that sent me, hath everlasting life, and shall not come ji John 3. 14. into condemnation; ■'but is passed from death unto hfe. ^^ Verily, ^^"'?'ik^\T vsrily, I say unto you, The hour is coming, and novv' is, when *the dead Col.' 2. 13. See shall hear the voice of the Son of God : and they that hear shall live. ^^ For as tlie Father hath life in Himself ; so hath He given to the '^.^&a7.^i!^^*'' ®*^'^ t° have life in himself. ^"^ And 'hath given him authority to mSee John 1.51. exccutc judgment also, "because he is the Son of Man. ^^ Marvel not at this : for the hour is coming, in the which all that are in the VThet's!4'. 16. graves shall hear his voice, -^ and" shall come forth; "they that have icor. 15. 52. done good, unto the resurrection of life; and they that have done 25.''3'2,~33,"46. ' cvil, unto tlic resurrection of damnation. ^°I^can of mine own self ^eT w ^' ^"^ ^^ nothing. As I hear, I judge : and my judgment is just ; because ?Matt. 26. 39. 'I scck not miiic own will, but the will of [the Father] which hath r^^t'c'h'tif^' ^^^^ ^^^' ^^ ^^^ ^ hem: witness of myself, my witness is not true. Rev. 3.14. ' ^2 "There is Another that beareth witness of me; and I know that ^sl^ch^'s'.Vs.'^ "' the witness which He witnesseth of me is true. 1 John 5. 6, 7, 9. 33 u Ye scut uuto Johu, 'and he bare witness unto the truth. ^* But '27,' 32. ' ' ' I receive not testimony from man ; but these things I say, that ye M 2 Pet. 1.19. rnight be saved. ^^ He was a burning and "a shining light: and "ye ''&2i.2b\Ma/k6; wcrc willing for a season to rejoice in his light. ^^ But "I have greater ^?'t , :; o witness than that of John: for ''the works which the Father hath given w 1 John 5. 9. r- ■ ^ ^ t • /• 1 1 2:ch.3.2.&io.25. me to finish, the same works that I do, bear witness of me, that the t/^" o*U . ,., Father hath sent me ; ^'^ and the Father himself, which hath sent me, ?/ Matt. 3.17. cSc 17. „, , , . \. -ir 1 • 1 1 1 1 • • 5. ch. 6. 27. & 8. -"hath borne witness oi me. Ye have neither heard his voice at any 1 ueut. 4. 12. ch. time, ''nor seen his shape. ^^ And ye have not his word abiding in J-i8ji^Timj.i7. you ; for whom He hath sent, him ye believe not. ^^ "Search the a [Or, Ye search Scripturcs, for in them ye think ye have eternal life, and 'they are — iforf il^'.'lo! they which testify of me ; ^° "and ye will not come to me, that ye i(5^*9^%e^'46' ™ight have hfe. ^^ ''I receive not honor from men; ^^but I know Acts 17. 11. you, that ye have not the love of God in you. ''•'I am come in my *Luk"e'24^27?'ch; Father's name, and ye receive me not : if another shall come in his i-^^- own name, him ye will receive. ^* *How can ye believe, which '^r'^' OA it/ ' receive honor one of another, and seek not ^the honor that cometh c ver. 34. 1 Ihess. ,, ^-^ 2. c- from God only ? *^ Do not think that I will accuse you to the fRol%*% Father : ''there is one that accuseth you, even Moses, in whom ye g- Rom. 2. 12. trust. ^^ For had ye believed Moses, ye would have believed me ; 7iGen.3. 15. &12. ''for hc wrotc of me. '*'' But if ve believe not his writings, how shall 3.& 18. 18. &^. , v 1 -») m 18. & 49. 10. ye believe my words ? ■" Deut. 18. 15, 18. ch. 1. 45. Acts ^^^^^^^^^^^^^^^^^^^ 26. 22. • m See Note 35^ Section XY .— Christ defends his Disciples for plucking the Ears of Corn on the Sahbath day.^ Matt. xii. 1-8. — Mark ii. 23, to the end. — Luke vi. 1-5, V.^. 27. 'And ''it came to pass on the second Sabbath after the ' Lukevi.i. J. P. 4740. first," that he went through the corn fields : ' and his disci- ' ^^''"- ""■ ^■ In a progress, pj^g ^q^q an hungcrcd, and 'began to pluck the ears of n See Note 36. com ' as they went, ^and to eat, 'rubbing them in their 4^"^'^^; "£" 2?23!" hands. " But when the Pharisees saw it, they said unto e mke vi. 1. J Deut. 23. 25. him, " Bohold ! thy disciples do that which is not lawful to « Mutt. xu. 2. o See Note 37. ^^ ^p^j^ j|^g Sabbath day. ' Why do they on the Sabbath ' Mark ii. 24. day that which is not lawful?" — ^ And certain of the 8Lukevi.2. Pharisees said unto them, " Why do ye that which is not lawful to do on the Sabbath day ? " — ® And Jesus, answer- ' ^ "''e "'■ ^■ ing them, '"said unto them, "Have ye never read " so J° "^^^^ '^: ^|' cisam.21.6. much as this, ""what David did, '^when he had need, and i2Markii.25. was an hungered, he, and they that were with him ? " How '^ ^^'^''^ '"■^^■ SECT. XV. Sect. XVI.] CHRIST HEALS THE WITHERED HAND. 73 he went into tlie house of God in the days of Abiathar 14 Luke vi. 4. the high priestjP and did " take, and eat the show-bread, p see Note 38. 16 Matt. xii. 4. and gave also to them that were with him, "^which '^ was '^^ev°8.?i.^&24; not lawful for him to eat, neither for them which were with 9- 16 Matt. xu. 5. lYiiYi^ but Only for the priests ? "^ Or have ye not read in the 'Law, how that, on the Sabbath da3's, the priests in *j^h™7^^' " ^i^"- ''I'- 6. the temple profane the Sabbath, and are blameless ? " But I say unto you, that in this place is •'One greater than the -^MaK™."'.^'^^" 18 Mutt. xii. 7. temple. "* But if ye had known what this meaneth, ' ^ ^Hos. 6. 6. mic. will have mercy, and not sacrifice,' ye would not have con- ' " ''"' " ' 19 Mark ii. 27. dcmned tlic guiMess." "And he said unto them, "The Sabbath was made for man, and not man for the Sabbath ; ™ M.r:.ii.28. =0 therefore "the Son of Man is Lord also of the Sabbath." "ikee!!'.'' See John 1. 51. Matt. xii. part of ver. 1, ver ^,part of vcr. 4, and vcr. 8. — 1 At that time Jesus 'went ^ jiark 3 23 on the Sabbath day through the coi-n ; — . 3 But he said unto them, " Have ye not read Luke 6. 1. J what David did when he was an hungered, and they that were with him ; 4 how he en- J 1 Sam. 21. 6. tered into the house of God, and did eat the show-bread, which — . 8 For *^the Son of * Mark 2. 28. Man is Lord even of the Sabbath day." ggg jojj'n j_ 5j_ Mark iii. 23, part of vcr. 24. 25, and26. — 23 And it came to pass, that he went through the corn fields on the Sabbath day : and his disciples began, — 'to pluck the ears of corn. 'Deut. 23.25. 94 And the Pharisees said unto him, " Behold ! — ." 2-5 And he — " ""what David did — Luke" 6. i. ' 23 — eat the show-bread, which is not lawful to eat but for the priests, and gave also to ^ 1 Sam. 21. 6. tliem wliich were with him ? " Luke vi. part of ver. 1, 3, 4, and ver. 5. — 1 — and his disciples "plucked the ears of "-ij .'J'"no 'f^' corn, and did eat — . 3 — said, " Have ye not read — when himself was an hungered, Mark 3. 23. and they which were with him ; 4 hovi' he went into the house of God, and did — it is not lawful to eat, but for the priests alone .■■ " 5 And he said unto them, '• That "the Son Mark 2. 28. of Man is Lord also of the Sabbath." See John 1. 51. Section XVL — Christ heals the withered liand.'^ sect, xvi Matt xii. 9-14. — Mark iii. 1-6. — Luke vi. 6-11. Y M 27 2 ^'^''"' ''"■ ^" ' And when He was departed thence, ^ it came to pass j. p. 4740. 3 Mark iii.].' also On another Sabbath, that "he entered again, ^ he went in a progress. ■1 Matt. xii. 9. into their synagogue, ^ and taught. ''And, behold! there , see n^ 39. 6 Matt! Iii. 10. '^^^ ^ ni^'^ ' whose right hand was withered. * And the 7 Luke vi. 6. Scribes and Pharisees watched him, whether 'he would 9 Mark iii.' 2.' hcal him OH the Sabbath day; that they might '" find an i"Lukevi.7. accusation against him. "But he knew their thoughts, 11 Luke vi. 8. and said to the man which had the withered hand, " Rise up, and stand forth in the midst." And he arose, and 12 iMatt. xii. 10. stood forth. " And they asked him, saying, " Is "it lawful "H^.^j^hn"" if to heal on the Sabbath days ? " that they might accuse 13 Lukcvi. 9. hjjjj^ '^Then said Jesus unto them, " I will ask you one thing ; Is it lawful on the Sabbath days to do good or to 14 Mark iii. 4. do evil? to save life or to destroy it ? " ''But they held 15 Matt. xii. 11. their peace. '^ And he said unto them, " What man shall there be among you, that shall have one sheep, and Hf it fall into a pit on the Sabbath day, will he not lay *5^ Deur22^4 '' 10 Matt. xii. 12. hold on it, and hft it out ? "'' How much then is a man better than a sheep ! Wherefore it is lawful to do well n Mark iii. 5. on thc Sabbath days." "^ And when he had looked round IS Luke vi. 10. about ou tlicm, '^ upou them all, '^ with anger; being grieved for the *hardness of their hearts; he saith unto * Or,uindness. 20 Matt. xii. 13 the man, " Stretch 'forth thine hand." =" And he stretched %Matt. 12 13. 21 Matt. xii. 14. it forth ; and it was restored whole, like as the other. 22 Luke vi. 11. ^' Then ''the Pharisees ^^ were filled with madness, [and ^}^^\^'^i I- ,„ 23 Af 1- T fi 1 0-3 ** 1 • 1 John o. lo. &, iO. 24 Mitt. xii. 14. they] -'went forth, and straightway took counsel with the 39. & 11. 53. 23 Luke vi. 11. Herodians, [and] " theld a council against him; '^''' s,x\^ tOr^tooUamnsei. VOL. II. 10 e 74 CHRIST IS FOLLOWED BY MULTITUDES. [Part III. communed one with another, what they might do to Jesus, [and] ^'^ how they might destroy him. e Mark 3. 5. Luke 6. 10. 2S Matt. xii. 14. 13 Then Matt. xii. part of ver. 10,13, and 14. — 10 — which had his hand withered saith he to the man, " ^Stretch forth thine hand." 14 — went out, and — . Make iii. part of ver. 1, 2, vcr. 3, and part ofver. 4, 5, and 6. — 1 And — into the syna- gogue ; and there was a man there which had a withered hand. 2 And they watclied Mm, whether — accuse him. 3 And he saith unto the man whicli had the withered *fonhf "a"' ^'^"^ ^^"'^' " *®*^'^*^ forth." 4 And he saith unto tliem, " Is it lawful to do good on the Sab- bath days, or to do evil ? to save life, or to kill ? " — . 5 — And he stretched it out : and his hand was restored whole as the other. 6 And the Pharisees — against him, how they might destroy him. Luke vi. part of ver. 6, 7, 10, and 11. — 6 And — he entered into the synagogue, — and there was a man — . 7 — he would heal on the Sabbath day, that they might — . 10 And looking round about — he said unto the man, " Stretch -/^forth thine hand." And he did so ; and his hand was restored whole as the other. 11 And they — . /Matt. 12. 13. Mark 3. 5. SECT. xvn. V. iE. 27. J. P. 4740. In a progress. r See Note 40. a Matt. 10. 23. * Matt. 9. 30. c Luke 6. 17. * Or, rushed, d Mark 1. 23, 24. Luke 4. 41. c Matt. 14. 33. See Mark 1. 1. fMatt. 12. 16. Mark 1. 25, 34. g Is, 42. 1. A Ps. 2. 7. Matt. 3. 17. & 17. 5. See Mark 1. 1. Luke 9.35.Ephes. 1.6. Col. 1.13. 2 Pet. 1. 17. Section XVII. — Christ is followed by great Multitudes, whose Diseases he heals/ Matt. xii. 15-21.— Mark iii. 7-12. ' But when Jesus knew it, "he withdrew himself from thence, ^ with his disciples to the sea : ^ and 'great multi- tudes followed him " from Galilee, "and from Judaea, ^ and from Jerusalem, and from Idumea, and from beyond Jordan : and they about Tyre and Sidon, a great mul- titude, when they had heard what great things he did, came unto him. ° And he spake to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him. ' For he had healed many ; insomuch that they *pressed upon him for to touch him, as many as had plagues : * and he healed them all. ^ ''And unclean spirits, when they saw him, fell down before him, and cried, saying, " "Thou art the Son of God ! " '" and •^he straitly charged them that they should not make him known. " That it might be fulfilled which was spoken by ^Esaias the prophet, saying, — '- " Behold ! my Servant, whom I have chosen, My Beloved, ''in whom my soul is well pleased ; I will put nay Spirit upon Him, And He shall show judgment to the Gentiles. '^ He shall not strive, nor cry. Neither shall any man hear his voice in the streets ; '* A bruised reed shall He not break. And smoking flax shall He not quench ; Till He send forth judgment unto victory. '"And in his Name shall the Gentiles trust." Matt. xii. IC. And He charged them that they should not make him known. Makk iii. part ofver. 7. — But Jesus withdrew himself — and a great multitude — fol- lowed him, — . 1 Matt. xii. 15 2 Mark iii. 7. 3 Matt. xii. 15. 4 Mark iii. 7. 5 Mark iii. 8. 6 Mark iii. 9. 7 Mark iii. 10. 8 Matt. xii. 15. 9 Mark iii. 11. 10 Mark iii. 12. 11 Matt. xii. 17 12 Matt. xii. 18 13 Matt. xii. 19. 14 Matt. xii. 20. 15 Matt. xii. 21. SECT. xvm. Section XVIIE — Preparation for the Sermon on the Mount — Election of the Twelve Apostles. Mark iii. 13-18, and part of ver. 19.— Luke vi. 12-19. ' And "it came pass in those days, that He went out ' ^"''^ "'■ ^^■ into a mountain to pray, and continued all night in prayer to God.' ° And when it was day he called unto him his "" ^"'''' "'■ ^^ disciples, ' whom he would, and they came unto him : '' ^ark iii. 13. y.M.27. J. p. 4740. Galilee. a Matt. 14. 23. B See Note 41. Sect. XIX.] THE SERMON ON THE MOUNT. 75 4 Luke vi. 13. 5 Mark iii. 14. 6 Luke vi. 13. 7 Mark iii. 14. s Mark iii. 15. 9 Luke Ti. 14. JO Mark iii. 17. 11 Mark iii. IS. ■* and of them he chose twelve, ^ and he ordained twelve ^ (whom he also named Apostles), "that they should be with him, and that he might send them forth to preach, * and to have power to heal sicknesses, and to cast out devils: — "Simon (whom he also named Peter), and An- drew, his brother, '" and James the son of Zebedee, and John the brother of James ; (and he surnamed them Bo- anerges, which is. The Sons of Thunder ;) " and Philip, and Bartholomew, and Matthew, and Thomas, and James, the son of Alphseus, '" and Judas " Thaddaeus, '^the 'brother of James, '* and Simon the Canaanite, ^"^ called Zelotes ; '' and Judas Iscariot, which also betrayed him : — '^ and he came down with them, and stood in the plain ; and the company of his disciples, "and a great multitude of people, out of all Judsea and Jerusalem, and from the seacoast of Tyre and Sidon, which came to hear him, and to be healed of their diseases ; '' and they that were vexed with unclean spirits : and they were healed. "" And the whole multitude ''sought to touch him : for 'there went virtue out of him, and healed them all. Mark iii. part of ver. 13, vcr. 16, and part of ver. 18. — 13 And he goeth up into a mountain, and calleth unto him — . 16 And Simon he surnamed Peter. 16 — and Andrew, and — and — . Luke vi. part of ver. 14, 15, and 16. — 14 — James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphsus, and Simon — 16 — and Judas Is- cariot. which also was the traitor. 12 Luke vi. 16. la Mark ui. 18. 1-1 Luke vi. 16. 15 Mark iii. 18. 16 Luke vi. 15. 17 Mark 3. 19. 18 Luke vi. 17. 19 Luke vi. IS. 20 Luke vi. 19. 4 Jude 1. c Matt. 4. 25. Mark 3. 7. d Matt. 14. 36. e Mark 5. 30. 2 Luke 1 3 Matt. 1 4 Luke T 5 Matt. 1 6 Matt. 1 7 Matt. 1 3 Luke V 9 Matt. \ W Luke V 11 Matt. 1 12 Matt. \ 13 Matt. V 14 Matt. 1 13 JIatt. \ 16 Luke V 17 Matt. 1 18 Luke V 19 Luke V 20 Matt. 1 Section XIX. — The Sermon on the Mount. ^ Matt, chapters v. vi. vii. and vui. ver. 1. — Luke vi. 20, to the end. '• ' And seeing the multitudes, "He went up into a moun- tain : and when he was set, his disciples came unto him. ^ And he hfted up his eyes on his disciples, ' and he opened his mouth, and taught them, saying, — i. 20. .2. .20. 3. 4. * " Blessed' be ye poor ! ^ Blessed" are the spirit ! for theirs is the kingdom of heaven poor in ' "Blessed , 12. 21 Luke vi. 23. 2-3 Mi:tt. 23 Luke 1 are they that mourn ! for they shall be comforted. " Blessed" are the meek ! for -^they shall inherit the earth. ^ Blessed' are ye that hunger now ! ^ Blessed are they which do hunger and thirst after righteousness ! for they 21. shall be filled. '° Blessed* are ye that weep now ! for 7. ye shall laugh. ^' Blessed are the merciful ! 'for they 8. shall obtain mercy. '' Blessed-' are the pure in heart ! for *they shall see God. '^ Blessed are the "peacemakers ! for they shall be called the children of God. '" 'Blessed are they which are persecuted for righteousness' sake ! for theirs is the kingdom of heaven. '^ Blessed are ye, when men '^ shall hate you, and when they shall separ- ate you from their company, and shall reproach you, '' [and] shall revile you, and persecute you, and shall say all manner 22. of "evil against you * falsely, for my sake ; '* and cast out your name as evil, for "the Son of Man's sake. '" "Rejoice ye in that day, *° rejoice, and be exceeding glad : for great is your reward in heaven : " and leap for joy : for, behold ! your reward is great in heaven ; for ^in the like man- ner did their fathers unto the prophets — -^ so persecuted they the prophets which were before you. -^ But, 'woe unto you that are rich ! for ""ye have received your consolation. .21. . 6. .23- SECT. XIX. V..^. 27. J. P. 4740. Galilee. t See Note 42. a Mark 3. 13, 20. 5 James 2. 5. c See Ps. 51. 17. Prov. 16. 19. &. 29.23. Is. 57.15. & 66. 2. d Is. 61. 2, 3. Luke 6. 21. Jobu 16. 20. 2 Cor. 1. 7. Rev. 21. 4. e Ps. 37. 11. /See Kom. 4. 13. Declaration who are blessed. ff Is. do. 1. &: 65. 13. A Is. 61. 3. iPs. 41. 1. Matt. 6. 14. Mark 11. 25. 2 Tim. 1. 16. Heb. 6.10. James 2. 13. JPs.15.2. &24.4. Heb. 12. 14. k I Cor. 13. 12. 1 Jobn 3. 2, 3. u See Note 43. I 2 Cor. 4. 17. 2 Tim. 2. 12. 1 Pet. 3. 14. m 1 Pet. 4. 14. * Gr. lying, n See John 1. 51. .A.cts 5. 41. Col. 1.24. James 1.2. 1 Pet. 4. 13. p 1 Sam. 8. 7, 8. 1 Kings 18. 4, 13. & 19. 2, 10, 14. & 21. 20. & 22. 8, 26,27. 2 Kings 1. 9.2Chron.l6.10. &24.19-22.&36. 16. Neb. 9. 26. Jer. 3. 30. & 20. 2. & 26. 15, 23. q Amos 6. 1. Woes denounced. T Yiaxt. 6. 2, 5, 16. Luke 16. 25. 16 THE SERMON ON THE MOUNT. [Part HI. tPm"i4. °'Woe 'unto you that are full! for ye shall hunger. "^ ^"ke w. 25. u John 15. 19. 'Woe unto you that laugh now! for ye shall mourn and x"etNote^4. ^cep. '^ Woe "uuto you, when men shall speak well of "" ^"''^ ^'- ^'^■ » Mark 9. 50. you ! for SO did their fathers to the false prophets. ^Privii'etesll" '"'Ye are the salt'' of the earth : "but if the salt have ^ M-tt.v.13-42. Duties of Christ's Jost his savour, wherewith shall it be salted ? it is thenceforth good wProv. 4. 18. for nothing, but to be cast out, and to be trodden under foot of men. ™e Note 45 " Y^ "^""^ ^^^ ^^S^*- ^^ *^^^ world.y A city that is set on a hill cannot X Mari!;4. 21. be hid. ^^ Neither do men ""light a candle, and put it under a *bushel, ii!'33.^' ^^" ^ but on a candlestick ; and it giveth light unto all that are in the house. * The word in the ^^ Let your lia;ht SO shiiio before men, "that they may see your good original signifies iizi-r t-i-i i-i--i a measure con- works, and gloniy your Jbather which is in heaven. ^tf"ls"S» a ^^ " Think "not that I am come to destroy the Law, or the Prophets : %h B " f ^ ^'^ ^^^ come to destroy, but to fulfil. ^^ For verily I say unto Christ's cSming. you, Hill hcaveii and earth pass, one jot or one tittle shall in no zJohn'is 8^ wise pass from the Law, till all be fulfilled. ^^ Whosoever 'therefore 1 Cor. 14. 25. shall break one of these least commandments, and shall teach men so, "w.T'Ga'i. 3;'2t lie shall be called the least in the kingdom of heaven ; but who- b Lui;e 16. 17. socver shall do and teach them, the same shall be called great in the d p^m^ 9 31 & kingdom of heaven. ^^ For I say unto you, That except your righ- 10- 3. teousness shall exceed ''the righteousness of the Scribes and Pharisees, l^xod'^'o'ls y^ shall in no case enter into the kingdom of heaven. Deut. 5. 17. 21 u Yq \\ave heard that it was said *by them of old time, ' 'Thou the''si'xth'com- shalt uot kill ; and whosoever shall kill shall be in danger of the fi j"h"'''3T- Judgment.' ^^ But I say unto you, That -^whosoever is angry with his g-That is, rain brothcr without a cause shall be in danger of the Judgment : and ■6."2o.'' James"2! whosoevcr shall say to his brother, ^Raca ! shall be in danger of 2"- the Council : but whosoever shall say. Thou fool ! shall be in 23.''i9'. ' danger of hell fire.^ ^^ Therefore, ''if thou bring thy gift to the altar, z See Note 46. g^j-^^j there remembcrest that thy brother hath aught against thee ; i See Job 42. 8. *^ c> G ^ Matt. 18. 19. 24 leave Hhere thy gift before the altar, and go thy way ; first be ip™'377.' reconciled to thy brother, and then come, and offer thy'* gift. ^^^ Agree a See Note 47. with thiuc adversary quickly, 'whiles thou art in the way with ■'i2™58, 59.' him; lest at any time the adversary deliver thee to the judge, and ''^%l%^^' ^' the judge deliver thee to the officer, and thou be cast into prison. zExod. 20. 14. 2s Verily I say unto thee, thou shalt by no means come out thence, rnJo'b.31 i.Prov. till thou hast paid the uttermost farthing. t^-^l""" ffS- '^ " Ye have heard that it was said r*by them of old time,] ' 'Thou 34.2. 2 Sam. 11.2. oo -n t i Exphnation of shalt uot commit adultery. -^^ But I say unto you, that whosoever ^^mlndmen?""" '"lookcth on a womau, to lust after her, hath committed adultery with "£"■9^43^7^" ^^®^' ^li'^^cly in his heart. ^^ And "if thy right eye toffend thee, "pluck * Or, to them. it out, and cast it from thee : for it is profitable for thee that one ot \heetooffmd thy members should perish, and not that thy whole body should be See ch. 19. 12. cast iuto hell. ^" And if thy right hand offend thee, cut it off, and cast f cot.^9. 27'. it from thee : for it is profitable for thee that one of thy members p o'eut.'li. 1. should perish, and not that thy whole body should be cast into hell. ig's^&c Ma'rk ^^ ^^ ^^^^^^ ^^^^^ ^^^^' ' Whosocvcr ^'shall put away his wife, let him 10; 2', &c.' ^ give her a writing of divorcement.' ^^ But I say unto you, 'That 'Zuke'ie.'is. whosoever shall put away his wife, saving for the cause of fornication, 7:°)o;il'^*'°'' causeth her to commit adultery : and whosoever shall marry her that r Matt. 23. 16. jg divorced committcth adultery. swearmg^prohib- ,3 ^^ ^^^j^^^ ye havc heard Hhat it hath been said by them of old time, ^LeT'^ig^V' ' Thou 'shalt not forswear thyself, but 'shalt perform unto the Lord Numb. 30.2. thine oaths.' ^4 gy^ I gay unto you, "Swear not at all; neither by seeNote48. this manner therefore pray ye: — "Our Father which art in heaven,'' "acis 21. 14. ' hallowed be thy name : ^"^ thy kingdom come: "thy will be done in «> 1*5.103.20,21. earth, '"as it is in heaven : ^^ give us this day our ""daily bread : ^^and Vrov. 3o.'8.' VOL. II. G* 78 THE SERMON ON THE MOUNT. [Part III. "fcc''"' '^' ^^' ^forgive us our debts, as we forgive our debtors : ^^ and ^lead us not I Matt. 26. 41. into teuiptation, but "deliver us from evil. [''For thine is the kingdom, I'coT^w.'ii'^^' and the power, and the glory, for ever ! Amen.] ^*For 'if ye forgive s.^fo.' ^' ^" ^^''' ^^^ their trespasses, your heavenly Father will also forgive you ; a John 17. 15. ^^ but ''if ye forgive not men their trespasses, neither will your Father 4 1 chron. 29. 11. forgive your trespasses. cMaTkiT. 25*26. ^^ " Moreovcr, "when ye fast, be not, as the hypocrites, of a sad ^p}>«|-*g32. countenance. For they disfigure their faces, that they may appear d Mutt. 18. 35. unto men to fast. Verily I say unto you, They have their reward. James 2. 13. 17 g^^ thou, whcu thou fastcst, "'^anoint thine head, and wash thy face ; /Ruth. 3. 3. Dan. ^® that thou appear not unto men to fast, but unto thy Father which is ^°-^- in secret: and thy Father, which seeth in secret, shall reward thee [openly]. '^"in^Heavtn!""* ^^ " Lay °'not up for yourselves treasures upon earth ; where moth g Prov. 23. 4. and rust doth corrupt, and where thieves break through and steal ; HJb"ih 5 James ^" t)ut ''lay up for yourselves treasures in heaven, where neither moth 5. ], &c. nor rust doth corrupt, and where thieves do not break through nor ^dty 'enforcrZ'"' Steal. ^^ For whcrc your treasure is, there will your heart be also. h Matt. 19. 21. ^^ The 'light of the body is the eye. If therefore thine eye be single, &"i8'. 22. 1 Tim.' thy whole body shall be full of light ; ^^ but if thine eye be evil, thy 6. 19. 1 Pet. 1. 4. whole body shall be full of darkness. If therefore the light that is in ' " "^ ■ ' ■ thee be darkness, how great is that darkness. Decision in reiig- ^4 u jvjq ^jxiau cau servc two masters : for either he will hate the one, jLuke"]Ti3 ^^d ^o^^ t'^^ other; or else he will hold to the one, and despise the ftGai.i.io. iTim. othcr. '^Yc caunot scrvc God and Mammon. ^^Therefore I say unto i'joh'n'2'.'i5!^'^' you, 'Take no thought for your life, what ye shall eat, or what ye IPs 55. 22. Luke shall drink ; nor yet for your body, what ye shall put on. Is not the 4.6. 1'pet. 5. 7.' life more than meat, and the body than raiment? ^^ Behold "'the "i47.''9.^Luke 12! fowls of the air: for they sow not, neither do they reap, nor gather 24, &c. into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ? ^^ Which of you, by taking thought, can add one cubit unto his stature ? -^ And why take ye thought for raiment? Consider the lilies of the field, how they grow ; they toil not, neither do they spin : ^^ and yet I say unto you. That even Solomon, in all his glory, was not arrayed hke one of these. ^^ Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? ^^ There- fore take no thought, saying, What shall we eat ? or, What shall we drink ? or. Wherewithal shall we be clothed ? ^^ For after all these things do the Gentiles seek. For your heavenly Father knoweth nSeeiKings3.i3. that yc havc uced of all these things. ^^But "seek ye first the king- 10.' 30.' Luke 12. dom of God, and his righteousness ; and all these things shall be 31. 1 Tim. 4. 8. ^^^gjj ^jj^(.Q yQy_ 34 Take therefore no thought for the morrow ; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. To judge no man. ' " Judge °not, and ye shall not be judged ; condemn not, ' ^"'^^ "'■ ^'^■ Matt. 7.1. and ye shall not be condemned; forgive, and ye shall be 3,4^w"i3.'icor; forgivcu ; ^give, ^and it shall be given unto you, good ='Lukevi.38. 4^ 3j^o. j.imes 4. j^gg^^^j.^^ prcsscd down, and shaken together, and running pProv. 19. 17. (jyg^^ 'shall men give into your bosom. For ''with ^ what ^Ma"-"'-2- 'er5!'a;7.'j^'.3'l: judgment ye judge, ye shall be judged; and with Uhe ^Lukevi.28. r Mark 4. 24. ^^-mc lucasure ye mete withal it shall be measured to you James 2. 13. again." 5 Matt. 15. 14. ^And he spake a parable unto them, "Can 'the blind ^Lukevi.sg. .Toim ' 13.' iii". & lead the blind? shall they not both fall into the ditch? *oJ!lkaabepe,-'The 'disciple is not above his master: but every one «L"kevi.4o, fecicdashismas- *^^^^ jg perfect shall be as his master. 'And why be- 'Luk6vi.4i. Sect. XIX.] THE SERMON ON THE MOUNT. 79 boldest thou the mote that is in thy brother's eye, but 8 Matt. vii. 3. ^ considerest not the beam that is in thine own eye ? ^ or 10 Luke vi"*^ how '"canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself be- holdest not the beam that is in thine own eye ? Thou hypocrite ! "cast out first the beam out of thine own eye ; «seeProv. is.n. and then shalt thou see clearly to pull out the mote that is "ss^^g! \lls'i3. n Matt.vii.6-15. in thy brother's eye. ,f ' ^e- ,. •'. I'i'ii 1 1 -7 Never expose Sa- ^1 " Give not that which is holy unto the dogs, neither cast ye your cred Things to pearls before swine ; lest they trample them under their feet, and turn '^°"'^™p'' again and rend you. '' " Ask "and it shall be given you ; seek, and ye shall find ; knock, ^^r^yer^"^ and it shall be opened unto you. ^For ""every one that asketh "'^^""if'al^' receiveth ; and he that seeketh findeth ; and to him that knocketh it Luken.u, io. shall be opened. ^ Or ''what man is there of you, whom if his son 14. 13! & 15. ?.& ask bread, will he give him a stone ? ^^ or if he ask a fish, will he give i.'s.V. rjohnl! him a serpent ? " If ye then, 'being evil, know how to give good gifts ^|" ^ ^ "' \^- 1-11 I I 1 11 -n I 1- 1 • • « Prov. 8. 17. Jer. unto your children, how much more shall your t ather which is in 29- 12, is. heaven give good things to them that ask him ! ^-Therefore all things !r"'"'r"=;"r^^J 3 c5 c 02 Oen. b. 5. &. o. "whatsoever ye would that men should do to you, do ye even so to 21. them: for 'this is the Law and the Prophets. a Luke 6. 31. ^^ " Enter 'ye in at the strait gate : for wide is the gate, and broad To enter in at the ~ . cD ' Strait ^iiXc is the way, that leadeth to destruction ! and many there be which go j Lev. 19! is. in thereat ! ^* *Because strait is the gate, and narrow is the way, Rom. ' if. ■s*) 10. which leadeth unto life ! and few there be that find it. ^i^: s. u. ^^ " Beware ''of false prophets, which come to you in sheep's clothing, c Luke 13. 24. but inwardly they are 'ravening wolves. ^^ Ye shall know them by their *OT,mw. iLnkevi. 41. fruJts. ' For •'"cvery tree is kiiown by Ws owu fruit : for of 23.'']6'. Jiuti. 24! thorns men do not gather figs, nor of a bramble bush tafba^.Eoin.'ie! 2 Matt. vii. 17. gather they tgrapes : * even so ^every good tree bringeth ^'^ ^po|^|''®|" forth good fruit ; but a corrupt tree bringeth forth evil 2 Pet. 2. i, 2, 3. 3 Matt. vu. 18. fj.ujt_ 3 ^ g-Qod tree cannot bring forth evil fruit ; neither 3. 5. 2 Tim'. 3. 5'. 4 Matt. vii. 19. can a corrupt tree bring forth good fruit. Every ''tree '^j'^J'^"^"^^^!^ 3°- that bringeth not forth good fruit is hewn down, and cast ^ox, a grape' 5 Luke vi. 45. into the fire. ** A 'good man out of the good treasure of s}<^i- "• ^s- his heart bringeth forth that which is good : and an evil k Matt. 3. 10. man out of the evil treasure of his heart bringeth forth Iti, e!" ^' ■'"''" 6 Matt. vii. 20. that which is evil : ® wherefore, by their fruits ye shall ' ^i'^"- ^- 35. 7 Luke vi. 45. know them : ' for ^of the abundance of the heart his mouth -? '^'«"- ^^- 34- speaketh. 8 Luke vi. 46. ^ " And ''why call ye me. Lord ! Lord ! and do not the To be Doers of the 9 Matt. vii. 21. things which I say? ^ Not every one tliat saith unto me, He"rersoriy."° 'Lord ! Lord ! shall enter into the kingdom of heaven ; "!"ii\uk'!!''i3; but he that doeth the will of my Father which is in ^• 10 Matt. vii. 22. heaven. '» Many will say to me in that day, Lord ! Lord ! '25?n!'il: I'^ke have we "not prophesied in thy name ? and in thy name 13.' K'jm.U'is. ' have cast out devils ? and in thy name done many wonder- 't™'''^,^' , n Matt. vii. 23. fyj -works ? " And "then will I profess unto them, I never John il si.' knew you : "depart from me, ye that work iniquity ! „ ^J°^^ g^' {^ 2 Matt. vii. 24. '2 " therefore, whosoever heareth, " cometh to me, and ^uke 'is '25:^7. 13 Luke VI. 47. , 1 ,4 1 • ,- • 1111 T -11 2Tim. 2. 19. 14 Matt. vii. 24. "earetn these sayings 01 mine, and doeth them, 1 will oPs. .5.5. &6.8. i=Lukevi.47. '5 show you to whom he is like. "He is like "unto a ^'""-^s-^. 17 Matt! In. 24. ^^^^^ man, which built his house, "and digged deep, and " Luke vi. 48. laid the foundation on a rock. And when '" the rain de- Z fT' ™'aT' scended, and the floods came, and the winds blew, -° the ^ Luke VI. 48. , ' i i i Stream beat vehemently upon that house, and could not 21 MM. Vii. 25. shake it ; -" and it fell not, for it was founded upon a rock. 80 THE CENTURION'S SERVANT HEALED. [Part ill. pMatt. 13.54. Mark 1. 22. & 6. 2. Luke 4. 32. q John 7. 46. r Luke 6. 27, 30. Eom. 12. 14, 52, « Luke 6. 37. 21. &'14. 3, 4, 10, 13. 1 Cor. 4. 3. 5. James 4. 11, 12. t Luke 6. 41, 42. u Matt. 5. 11. 1 Pet. 2. 19. & 4. 14. V Matt. 5. 39. w Matt. 5. 40. 2 Deut. 15. 7,8,10. Prov. 21. 26. Matt. 5. 42. y Matt. 5. 46. 2 Matt. 7. 16, 17. °^ And every one that heareth these sayings of mine, and "'' ^'^"- ''"■ "^■ doeth them not, shall be likened unto a fooHsh man, '' that, ^ Luke vi. 49. without a foundation, built ^* his house upon the sand. ^ Matt. vii. 26 "And the rain descended, and the floods came, and the ^ Matt. vu. 27 winds blew, and ^^ the stream did beat vehemently "' upon ^ Luke vi. 49. 1 I 1 • c 11 1 1 ^ 11 r- • i 9ti T ^"^ Ma-U. vii. 27 that house, and it lell, and great was the lall 01 it ! Im- 28 Luke vi. 49. mediately it fell ; and the ruin of that house was great." ^^ And it came to pass, when Jesus had ended these ^^ Matt. vii. 28. sayings, ^the people were astonished at his doctrine. '° 'For ^^ ^att. vii. 29. he taught them as one having authority, and not as the Scribes. ^' [And] when he was come down from the ^i Matt. viii. 1. mountain, great multitudes followed him. Matt. v. part of vcr. 12, and ver. 44. — 12 — for — . 44 But I say unto you, Love your enemies, bless them that curse you, do good to ""them that hate you, and pray for them which despitefully use you, and persecute you. Matt. vii. ver. l,part of ver. 2, 3, 4, ver. 5, and part of ver. 16, 24, 26, a.nd 27. — 1 " Judge ^not, that ye be not judged. 2 For with — what measure 5»e mete, it shall be measured to you again. 3 'And why beholdest thou the mote that is in thy brother's eye, but — . 4 — wilt thou say to thy brother, Let me pull out the mote out of thine eye ; and, behold 1 a beam is in thine own eye ? 5 Thou hypocrite ! first cast out the beam out of thine own eye ; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 16 — Do men gather grapes of thorns, or figs of thistles ? 24 — liken him — upon a rock : 25 — And — and beat upon that house — . 26 — which built — . 27 — beat — .'' Luke vi. part of ver. 20. 21, 22, ver. 29, part of ver. 30, 32, 36, 41, 42, ver. 43, and part of ver. 47, 48, 49. — 20 — and said — for yours is the kingdom of God. 21 — for ye shall be filled. — 22 "Blessed are ye when men — . 29 "And unto him that smiteth thee on the one cheek offer also the other ; "and him that taketh away thy cloak, forbid not to take thy coat also. 30 ^Give to every man that asketh of thee — . 32 ^For if ye love them which love you, what thank have ye .'' 36 — as your Father also is — . 41 — per- ceivest not the beam that is in thine own eye .' 42 Either how — . 43 Tor a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 47 Whosoever — my sayings, and doeth them, I will — . 48 — a man which built a house — the flood arose — for it was founded upon a rock. 49 But he that heareth and doeth not, is like a man — a house upon the earth : against which — and — ." SECT. XX. V. M. 27. J. P. 4740. Capernaum. c See Note 49. a Matt. 8. 8. iPs. 107.20. c Luke 7. 8. Section XX. — The Centurion^ s Servant healed. Matt. viii. 5-13. — Luke vii. 1-10. ' Now when He had ended all his sayings in the audi- ence of the people, he entered into Capernaum. ^ And a certain centurion's servant, who was dear unto him, was sick, and ready to die. ' And when Jesus was entered into Capernaum, '' he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant ; ^ and saying, " Lord, my servant lieth at home, sick of the palsy, grievously tormented." " And when they came to Jesus, they besought him instantly, saying, " That he was worthy for whom he should do this : ''for he loveth our nation, and he hath built us a syna- gogue." ® And Jesus saith unto him, " I will come and heal him." " Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, " Lord, trouble not thy- self ; for "I am not worthy that thou shouldest enter under my roof: '"wherefore, neither thought I myself worthy to come unto thee : '' but ''speak the word only, and my ser- vant shall be healed. '^ For I '^also am a man set under authority, having ''' soldiers ^under me ; and I say unto this Jiian, Go, and he goeth ; and to another. Come, and he cometh ; and to my servant, Do this, and he doeth it." 1 Luke vii. 1. 2 Luke vii. 2. 3 Matt. viii. 5. 4 Luke vii. 5. S Matt. viii. 6. <> Luke vii. 4. 7 Luke vii. 8. 8 Matt. viii. 7. 9 Luke vii. 6. 10 Luke vii. 7. 11 Matt. viii. 8. 12 Matt. viii. 9. 1^ Luke vii. 8. H Matt. viii. 9. Sect. XXL] THE WIDOW'S SON RAISED TO LIFE. 81 jslTv'"^^" '"When Jesus heard "these thmgs, he marvelled at him, and turned him about, and said unto the people that fol- 17 Matt. viii. 10. }Q\yg(j hijji^ 1' u Verily I say unto you, I have not found so 18 Matt. viii. 11. g,j.g^j f^j(.}^ . j^Q^ j-jQj. jj^ Israel!" '® And I say unto you, That ''many shall come from the east and west, and shall "^^x'^itlo.^ sit down with Abraham, and Isaac, and Jacob, in the king- ^g^'gg^- Act^^irT 19 Matt. viii. 13. Jqjj^ q£ heaven ; '"but 'the children of the kingdom -^shall 45] &u.i8. & be cast out into outer darkness: there shall be weeping g.'&c.Ephes.s; !o Matt. viii. 13. g^jjfj gnashing of teeth." -° And Jesus said unto the cen- ®' ■ ,, r^ 1 1 1 1 11- 1 1- e Matt. 21.43. turion, " (jro thy way; and as thou hast believed, so be it /Matt. 13. 42,50. done unto thee." And his servant was healed in the self- m.^&Sso.^*' 21 Luke vii. 10. same hour. "'And they that were sent, returning to the gp^t^'n' house, found the servant whole that had been sick. ludeh. Matt. viii. part of ver. 5, 8, 9, and 10. — 5 — there came unto him a centurion, be- seeching him, 8 The centurion answered and said, " Lord ! ^I am not worthy that g Luke 7. 6. thou sliouldest come under my roof: — . 9 — am a man under authority, having — ." 10 — it, he marvelled, and said to them that followed, — . LtJKE vii. part ofver. 3, 7, 8, 9, and 10. — 3 And when — . 7 " — but say in a word, and my servant shall be healed. 8 For I — ''under me soldiers, and I say unto one. Go, A Matt. 8. 9. and he goeth ; and to another. Come, and he cometh; and to my servant, Do this, and he doeth it." 9 When Jesus heard — . 10 " I say unto you, I have not found so great faith, no, not in Israel." — . : Section XXI. — The Widow's Son at Nain is raised to life.^ sect. xxi. Luke vii. 11-18. y ^26 ^^ And it came to pass the day after, that He went into a city called j. p. 4739. Nain : and many of his disciples went with him, and much people. Nain. ^2 Now when he came nigh to the gate of the city, behold ! there was a see nm^ 50. a dead man carried out, the only son of his mother ; and she was a widow : and much people of the city [was] with her. ^^ And when the Lord saw her, he had compassion on her, and said unto her, "Weep not." ^^And he came and touched the *bier; and they that *0r, coffin. bare him stood still. And he said, "Young man, I say unto thee, "Arise!" ^^And he that was dead sat up, and began to speak; and "n''^' ^ Acts" 9" he delivered him to his mother.® ^^ And 'there came a fear on all : '^°- K"""- ■*■ i7. and they glorified God, saying, "That 'a great prophet is risen up j^ri'^er^^ among us;" and, " That God hath visited his people." ^^ And this c ch. 24. 19. John rumor of him went forth throughout all Judaea, and throughout all t'.ii'.^^'^'^'^ the region round about. ^^And 'the disciples of John showed him of dch.i.es. all these things. " ^att. 11. a. Section XXII. — Message from John, who was still in Prison, sect. xxii. to ChristJ — Matt. xi. 2-6.— Luke vii. 19-23. 7'-^'JL J X 4/40 1 Matt. xi.2. 1 ]\jQ.^y when John had heard "in the prison the works of onatour. 2 Luke vii. 19. Christ, he, ^ calling u7ito him two of his disciples, sent them ~ — ■ ^ 3 Matt.xi.3. to Jesus, 'and said unto him, "Art thou 'He that should auln°iV3.' 4 Luke vii. 20. come, or do we look for another?" "When the men jcen. 49. 10. were come unto him, they said, " John Baptist hath sent Drmg.lt. Voim us unto thee, saying, ' Art thou He that should come ? or ^- ^'^■ 5 Luke vii. 21. look we for another ? ' " * And in the same hour he cured many of their infirmities, and plagues, and of evil spirits ; 6 Luke vii. 22. a,nd unto many that were blind he gave sight. '^ Then [Jesus] answering said unto them, " Go your way, and tell cis.so is. &35 John what things ye have seen and heard ; 'how that the John 2. 23. & 3. 7 Matt. xi. 5. bhnd' receive their sight, and the lame walk, the lepers ^fai'^itl?; yoL. n. 11 82 CHRIST'S TESTIMONY OF JOHN. [Part III, g See Note 53. ^^.^ cleaiiscd, and the deaf hear, the dead are raised e up, '^6h2.^Luke4.i8: and "the poor have the Gospel preached to them. « And " Matt.xi.e. James 2. 5. blessod IS he, whosoever shall not 'be offended in me ! " e Is. 8. 14, 15. *^^"- ■'^ ^^- ^ Matt. xi. part of ver. 2, ver. 4, andpart of ver. 5. — 2 — sent two of his disciples, 4 Je- Rom. 9. 39,33. sus answered and said unto them, " Go and show John again tliose things which ye do 1 Cor. 1.23 & 2. hear and see : 5 The Wind — ." 14. Gal. 5. 11. I Pet. 2. 8. L0KE vii. part of ver. 19, 22, and ver. 23. — 19 And John — saying, "Art thou he that should come ? or look we for another ?" 22-' — see, the lame walk, the lepers are cleansed, „„ ,, ,, „ the deaf hear, the dead are raised, to the poor the Gospel is preached. 23 And blessed /See Matt. 11.6. . un^n-xrjj-.. IS he, whosoever shall not.'De oftended m me. SECT. XXIII. Luke vii. 25. Section XXIII. — Christ's Testimony Concerning John. V. M. 27. Matt. xi. 7-15.— Luke vii. 24-30. J. P. 4740. > Ajjj) when the messengers of John were departed, ' ^"^® ''"■ ^^• n^ur. 2 jggyg began to say unto the multitudes concerning John, ^ '^^*"' '^'' ^' oEphes. 4. 14. " What wcut ye out into the wilderness to see ? "A reed shaken with the wind ? ' But what went ye out for to see ? ' ^^^^*- "'• ^• A man clothed in soft raiment ? Behold ! they that wear soft clothing, — ''behold ! they which are gorgeously appar- elled, and live dehcately, are in kings' courts. ^ But what ^ Luke vii. as. went ye out for to see ? A prophet? Yea, I say unto you, ^aS'.^Lukfi. 'and much more than a prophet ! ' For this is he, of whom « mm. xi. lo. ■''s- it is written, — ''i^'^a' Luke T.'ie. ' Behold ! ^I send my messenger before thy face, & 7. 27. Which shall prepare thy way before Thee.' ' For * verily I say unto you. Among them that are born ' Luke vii. 28. of women, there hath not risen a greater 'prophet than 9 Luke vii. 28. John the Baptist : ^° notwithstanding, he that is least in the i" Matt, xi 11. h See Note 54. kingdom of heaven is greater than he.'^ " And ''from the " '^^''"- "'• ^^• days of John the Baptist until now, the kingdom of heaven *furce'f m>d"\hei *sufFereth violence, and the violent take it by ' force. ^■e,'&""' '"'" '' -"^"^ '^'^ *'^® Prophets and the Law prophesied until John ; " ^^='"- ";• ^^■ i See Note 55. ^'^ and if ye will receive it, this is ^Elias, which was for to ^' ■^''"■"■•i^- '^^''■^■''■Matt ^ome." '^ (And all the people that heard him, and the " ^"'=^^•29- ^17.^2.' Lukei! Pubhcaus, justified God, ^being baptized with the baptism ^^'r rustrated ^^ "^*^^^"- '' "^"^ ^^^ Pharisecs and lawyers t rejected ''the " '^"''* ^"- ^°- X Or' wmn them- couuscl of God J agaiust themselves, being not baptized selves. of hj^i). "^ " He Hhat hath ears to hear, let him hear !" " '^''"- ^'- ^^■ g Matt. 3. 5. ' ^""^^on^v' Matt. xi. part of ver. 7, 8, ver. 9, and part of ver. 11. — 7 And as they departed — . i Matt. 13. 9. ^ — ^"^^ i" king's houses. 9 " But what went ye out for to see ? A prophet .' Yea, I Luke 8. 8. Rev. say unto you, .'and more than a prophet. 11 — than John the Baptist — ." & 3.' 6, 13, 22. ' Luke vii. part of ver. 24, 2.5, ver. 27, and part of ver. 28. — 24 — he began to speak unto j Matt. 21.26. the people concerning John, "What went ye out into the wilderness for to see ? 'A Luke 1. 76. ^gg^j shaken with the wind ? 25 But what went ye out for to see .' A man clothed iii k Ephes. 4. 4. ^^^^ raiment ? — . 27 This is He of whom it is written, ' Behold ! 'I send my messenger 1.75. ■ ' before thy face, which shall prepare thy way before thee.' 28 — I say unto you, Among those that are born of women there is not a greater — but he that is least in the king- dom of God is greater than he." SECT. XXIV. Section XXIV. — Christ reproaches the Jews for their Impenitence V. M. 27. and InsensiKlity y- J. P. 4740. Matt. xi. 16-24.— Luke vii. 31-35. on^ur. 1 ^jjp ti^g Lo,.^j gjj-jj^ u Whcrcunto, "then, shall I hken the i Luke vii. 31-35 k See Note 56. men of this generation ? and to what are they like ? ^^ They a Matt.ii.i6,&c. are like unto children sitting in the market-place, and calling one to another, and saying, ' We have piped unto you, and ye have not Sect. XXV.] CHRIST INVITES ALL TO COME TO HIM. 83 danced ; we have mourned unto you, and ye have not wept.' ^^ For ^Ms^tife?' ^ John the Baptist came neither eating bread nor drinking wine ; and ^^'^ i- 1^- ye say, ' He hath a devil.' ^i-phe 'Son of Man is come eating and <= see John i. 51. drinking ; and ye say, ' Behold a gluttonous man, and a winebibber, a 2 Matt. si. 20- friend of Publicans and sinners ! 2= But ''Wisdom is justified whereunto shall I liken this generation? It is like unto •? Luke 7. 31, &o. children sitting in the markets, and calling unto their fellows, 17 and saying, ' We have piped unto you, and ye have not danced ; we have mourned unto you, and ye have not lamented.' 13 For John came neither eating nor drinking, and they say, ' He hath a devil." 19 *The Son of Man came eating and drinking, and they say, ' Behold a man ^ ^ee John 1. 51. gluttonous, and a winebibber, 'a friend of Publicans and sinners ! ' But Wisdom is jus- ■'-'" ^ • • tified of her children." Section XXV. — Christ invites all to come to him} sect. xxv. Matt. xi. 25, to the end. „ _, „^ •25 j^^ "that time Jesus answered and said, " I thank thee, O Father, j p 474Q Lord of heaven and earth ! because 'Thou hast hid these things from on a tour. the wise and prudent, "and hast revealed them unto babes. ^^ Even , „ 1^ „ 1 ^ ^ . - . ^ "^^6 JNote 57. so, Father ! for so it seemed good in thy sight! ^^ All ''things are a Luke 10. 21. delivered unto me of my Father : and no man knoweth the Son, but *,^^^ ^%- \^- - 1 1 -n 1 ' Cor. l.iy,27. the Father ; 'neither knoweth any man the Father, save the Son, and &2. 8. 2Cor. 3 he to whomsoever the Son will reveal Him. ^^ Come unto me, all ye cch. le. 17. that labor and are heavy laden, and I will give you rest. ^^ Take my (Jch.as.is. Luke yoke upon you, -^and learn of me ; for I am meek and "'lowly in heart : 35! & is. 3?& 17! ''and ye shall find rest in your souls. ^'^ For *my yoke is easy, and ^iln^'il^'^e my burden is light." 46. & 10. 15. /John 13. 15. - Phil.9. 5. 1 Pet. 2.21. 1 John 2. 6. Section XXVI. — Christ forgives the Sins of a Female Penitent, at ^^ah^iX the House of a Pharisee.'^ hJei.e.ie. Luke vii. 36, to the end. ' ^ ^°'^^ 5. 3. ^•^ And "one of the Pharisees desired Him that he would eat with him ; and he went into the Pharisee's house, and sat down to meat. ^^ And, behold ! a woman in the city, which was a sinner, when she sect. xxvi. knew that Jesus sat at meat in the Pharisee's house, brought an y ^07 alabaster box of ointment, ^8 and stood at his feet behind him, weep- j p 474Q ing, and began to wash his feet with tears, and did wipe them with onatour. the hairs of her head, and kissed his feet, and anointed them with mSeeNmeos. the ointment. ^^ Now when the Pharisee which had bidden him, saw ^^i=>tt. ae. 6. jMtirk 14 3 it, he spake within himself, saying, " This 'man. if he were a prophet, Johnu.'a.' would have known who and what manner of woman this is that * "''■ ^^' ^• toucheth him : for she is a sinner." ^° And Jesus answering said unto him, " Simon ! I have somewhat to say unto thee." And he saith, " Master ! say on." "^^ " There was a certaui creditor which had two debtors : the one owed five hundred 'pence, and the other fifty, c see Matt. 18.28. 84 ' CHRIST CURES A DEMONIAC. [Part III. ^^ And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most ? " ^■^ Simon answered and said, " I suppose that he, to whom he forgave most." And he said unto him, " Thou hast rightly judged." ''^ And he turned to the woman, and said unto Simon, " Seest thou this woman ? I entered into thine house, thou gavest me no water for my feet : but she hath washed my feet with tears, and wiped them with the hairs [of her head]. ^^ Thou gavest me no kiss : but this woman since the .& 27 Mark 111. • . ^^^ ymto jou, All sins shall be forgiven unto the sons of io.j6,29. Uohn men, and blasphemies wherewith soever they shall blas- 23 Matt. xii. 31. pheme : '^® but 'the blasphemy against the Holy Ghost shall ''^ Acts 7.51. 29 iMatt.xii.3x not be forgiven unto men. '^^ And whosoever 'speaketh a ^}^'^li- y-i9-,*= r -nT m- 1 11 1 r • i • 13. ao. bee John word against the Son of Man, it shall be forgiven him : i-si. 7.& 12,25. 30 Mark iii. 29. ^^ whosocvcr sDcaketh against the Holv Ghost, it shall , ^. , „ i .,°. ,. ,•', ... ml Tim. 1. 13. 31 Mark iii. 30. not be forgivcn him, neither m this world, neither in the .. ,o ivorld to come : ^^ but is in danger of eternal damnation. 32 iMatt. xu. 33- • 1 TT I 1 ■ • 5\ 45. '' (Because they said, ' He hath an unclean spirit. ) ^- Either make the tree good, and "his fruit good ; or else make the "Lukl'e^isjk tree corrupt, and his fruit corrupt : for the tree is known by his fruit. 34 O "generation of vipers ! how can ye, being evil, speak good things ? <'^i='tt.3.7. &23. ^for out of the abundance of the heart the mouth .speaketh. ^^ A good p Luke 6. 45. man out of the good treasure [of the heart] bringeth forth good things ; and an evil man out of the evil treasure bringeth forth evil things. 3'' But I say unto you, That every idle word that men sliall speak, they shall give account thereof in the day of judgment. ^" For by thy words thou shalt be justified, and by thy words thou shalt be condemned." 38 Then 'certain of the Scribes and of the Pharisees answered, saying, 'M^'kg.n*. Luke " Master, we would see a sign from thee." ^^ But he answered and said to "-is, 29. John ' ° • 1 I c • I 1 1 2. 18. 1 Cor. 1.22. them, "An evil and adulterous generation seeketh after a sign! and there ^ [s. 57. 3. Matt. shall no sign be given to it, but the sign of the Prophet Jonas, ^o For 'as jokn 4^^481' ^'^^^ Jonas was three days and three nights in the whale's belly ; so shall 'the « Jonah 1. 17. Son of Man be three days and three nights in the heart of the earth. ^ LuJe^n 32^^' 41 The "men of Nineveh shall rise in judgment with this generation, and „ g^e Jer. 3. 11. "shall condemn it : "because they repented at the preaching of Jonas ; and, ro^^; J/'ay^' ^^' behold! a greater than Jonas zs here! ^s The "^ Queen of the South w Jonah 3. 5. shall rise up in the judgment with this generation, and shall condemn Vcii'r"on!9°'i!" it : for she came from the uttermost parts of the earth to hear the wis- Luke 11. 31. dom of Solomon ; and, behold ! a greater than Solomon is here ! 43 " When ^the unclean spirit is gone out of a man, "he walketh y Luke 11.24. through dry places, seeking rest, and findeth none. 44 Then he saith, ' I will return into my house from whence I came out.' And when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there ; "and the last state of that man is worse °26''^'Fet*"2^2o- than the first. Even so shall it be also unto this wicked generation. 22. Luke xi. .33-36. ^3 j\f ^ 'man, whcu he hath lighted a candle, putteth ']J|frk'4%J^'(.h. "" " ' ■ it in a secret place, neither under a *bushel, but on a 8- 1^- candlestick, that they which come in may see the light. ^4 The light c mTu. 6. 22. of the body is the eye : therefore when thine eye is single, thy whole body also is full of light ; but when thine eye is evil, thy body also is full of darkness. '■^^Take heed therefore, that the light which is in thee be not darkness, ^e if thy whole body therefore be full of hght, having no part dark, the whole shall be full of light ; as when Ithe \^'iri^us1untfg, bright shining of a candle doth give thee light." ^^ And it came to pass, as he spake these things, a certain woman of the company hfted up her voice, and said unto him, " Blessed ''is the womb ^Luke i.'cs, 48. that bare thee, and the paps which thou hast sucked ! " ^^ But he said, ''Luke'8!'2L" " Yea, "rather blessed are they that hear the word of God, and keep it ! " James ;.25. VOL. TI. H z Job 1. 7. 1 Pet. 5.8. 86 CHRIST'S DISCIPLES HIS REAL KINDRED. [Part IIL fis 49 24. Luke Matt. xii. 29, and part ofver. 31. — 29 " Or /else how can one enter into a strong man's 11. 21-23. house, and spoil his goods, except he first bind the strong man ? and then he will spoil his g'MarkS. 28. house. 31 — I say unto you, All ^manner of sin and blasphemy shall be forgiven unto men — ." alb^eX^l'c.Sc ^^^^ in. part ofver. 22, 24, ver. 25, part of vcr. 26, and 29. —22 — said " by the 10. 26, 29. IJohn prince of the devils casteth he out devils." 24" And if a kingdom be divided against itself — . 25 And if a liouse be divided against itself, that house cannot stand. 26 And if Satan — be divided-. 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness-." A Matt. 9. 32. & LuKE xi. 14-20, and 2^-26, and 29-Z2. — 14 ''And he was casting out a devil, and it was ■ m' q -id ^ dumb. And it came to pass when the devil was gone out, the dumb spake ; and the people 12. 24. " ' wondered. 15 But some of them said, " He 'casteth out devils through *Beelzebub the * Gr. Beehebul, chief of the devils." 16 And others, tempting him, ^sought of him a sign from heaven. and sover.18,19. jy jjyj «:]-,g^ knowing their thoughts, said unto them, " Every kingdom divided against ]6. 1.' ' itself is brouglit to desolation ; and a house divided against a house falleth. 18 If Satan k Matt. 12. 23. also be divided against himself, how shall his kingdom stand .' Because ye say that I " 25' ^' ^^" ^°''" ^^^^ o"*' devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom ; E.xod 8. 19. do your sons cast them out ? therefore shall they be your judges. 20 But if I 'with the m Matt. 12. 30. finger of God cast out devils, no doubt the kingdom of God is come upon you. — 23 "He that is not with me is against me : and he that gathereth not with me scattereth. 11 Matt. 12. 43. 24 "When the unclean spirit is gone out of a man, he walketh through dry places, seek- ing rest; and finding none, he saith, I will return unto my house whence I came out. John 5 14 ^^ ^^^ when he cometh, he findeth it swept and garnished. 26 Then goeth he, and Heb. 6. 4. & 10. taketh to him seven other spirits more wicked than himself; and they enter in, and 26. 2 Pet. 2. 20. ^ jj ^^ ^^^ o^^^ j^^g^ gj^^g of that man is worse than the first." 29 ^And when the p Matt. 12. 38,39. , , , ,• , , , , . ,, mi ■ ■ -1 .• ,, f Jonah 1 17 & People were gathered thick together, he began to say, " Ihis is an evil generation : they 2. 10. seek a sign ; and there shall no sign be given it, but the sign of Jonas the prophet. r 1 Kings 10. 1. 30 For as 'Jonas was a sign unto the Ninevites, so shall also the Son of Man be to this s Jonah 3. 5. o-eneration. 31 The ""Queen of the South shall rise up in the judgment with the men ot this generation, and condemn them : for she came from the utmost parts of the earth to hear the wisdom of Solomon ; and, behold ! a greater than Solomon is here ! 32 The men of Nineveh shall rise up in tlie judgment witli this generation, and shall condemn it : for 'they repented at the preaching of Jonas ; and, behold ! a greater than Jonas is here ! " SECT. XXIX. V ^27 Section XXIX. — Christ declares his disciples to be his real Kindred.'^ J. P. 4740. Matt. xii. 46, to the end. — Mark iii. 31, to the e7i T ■■■ A a (;,,ii„e. Matt. xiii. 1-9.— Mark iv. 1-9.— Luke vui. 4-«. — 'The same day went Jesus out of the house, and sat > Matt. 13. i. t seeNole 65.' by the seaside : ' and he began again to teach by the sea- ' Mark iv. 1. Skct. XXXI.] REASONS FOR TEACHING BY PARABLES. 87 3 Matt. xiii. 2. side : ^ and great multitudes were gathered together unto 4Lukeviii.5. him. ''And when much people were gathered together, seaofGauiee. 5 Markiv. 1. g^y^^ werc come to him out of every city, ° he entered into 6i att. iui. -. ^ gijip^ and sat in the sea; and the whole multitude was 8 Mark i? 3 '^3' *^'^^ ^®^' °" *^^^ land, [and] ''stood on the shore. ' And „ gee Note ee. 9 L^ke viii. 5. he taught them many things by" parables, "and said unto a Mark 12. 38. 10 Markiv. 4. them in his doctrine, — "Lukeviii.o. ^"Hearken! Behold! there went out a sower, to sow 12 Mark iv. 4. ^ his Seed ; '" and it came to pass as he sowed, some fell 13 Markiv. 5. by the wayside; "and it was trodden down, '^ and the u Markiv. 6. fowls of the air came, and devoured it up. '^ And some fell i» Luke viu. 6. q^, stony grouud, where it had not much earth ; and imme- Mark IV. 6. (jja^^giy j^ sprang up, because it had no depth of earth : 17 Luke viii. 6. ,., •',, f O f' ,fi , ^ 1 IS Mark iv 6 ""^ ^^ ^*^°''^ ^^ ^ ^"^^^ sprung up, wheu the sun was 19 Markiv. 7. "p, it was scorched ; " it withered away, because it lacked 20 Luke viii. 7. moisture ; " and, because it had no root, it withered away. 21 Mark iv. 7. '' And some fell among thorns ; and the thorns grew up 22 Matt. .xiii. 8. 20 ^yjj-j^ jt^ 21 ^j^^ choked it, and it yielded no fruit. '' But 23 Luke viii. 8. other fell into good ground, ^^ and sprang up, '* and in- 24 iNiark iv. 8. creased, "and brought forth fruit, some 'an hundredfold, * Gen. 26.12. ^^ i.att. xm.8. gQj^g sixtyfold, some thirtyfold." ^'^ And when he had „, " f ""■ ■ said these things, he cried, " and he said unto them, " 'He "?J'"'v"; ^l'^ 27 Mark iv. 9. , i i • i ^^■^- ■^"'^^ ®' ^• that hath ears to hear, let him hear 1 Matt. xiii. part ofver. 2, ver. 3, 4, 5, 6, 7, and 9. — 2 — so that he went into a ship, and sat; and the whole multitude — . 3 And he spake many things unto them in parables, saying, " Behold I "^a sower went forth to sow ; 4 and when he sowed, some seeds fell by Markiv.94. 1 J^^^^ J.Jg ^^^^^^ ^j^^O ^|^g^^ u -pj^j^g J^ggJ ^j^j^j yg j^gj^j. . Galilee. " ^.^"'' ■ ^hovv ye hear: ^ with "what measure ye mete, it shall be oMatt. 7. a. measured to you : and unto you that hear shall more be ^"''^ ^- ^^^ 4 Mark iv. 25. givcH. " For ''he that hath, to him shall be given : and he & Matt. 13. 12. & that hath not, from him shall be taken even that which he 20! 5 Luke viii. 18. hath, — ' even that which he *seemeth to have." *fe toAr*'"' ""' LcKE viii. part ofver. 18. " Take heed therefore — "^for whosoever hath, to him shall c Matt. 13. 12. & be given ; and whosoever hath not, from him shall be taken — ." ^' ^^' ^'^^^ ^^^ Section XXXIV. — Various Parables descriptive of Christ' s KingdomJ sect, xxxiv Matt. xiii. 24-53.— Mark iv. 26-34. - — Mark iv. 06-29. 26 ^nd he Said, " So is the kingdom of God, as if a man /'p^.^o should cast seed into the ground ; 27 and should sleep, and Gaiiiel. ' rise night and day, and the seed should spring and grow up, lie — knoweth not how. 28 p^^ the earth bringeth forth fruit of herself; ^ ^'^'^ '^'""^ ^• first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is *brought forth, immediately "he putteth in the sickle, * or, ripe. because the harvest is come." oRev. 14. 15. Matt, xiii.24-30. 24 Another parable put he forth unto them, saying, " The kingdom of heaven is likened unto a man which sowed good seed in his field. 25 g^t ^^jig ^^^ g]gp^^ j^j^ enemy came and sowed tares among the wheat, and went his way. 26 g^^ ^j^g,., ^^g ^i^dg ^as sprung up, and brought forth fruit, then appeared the tares also. 2'!' So the servants of the householder came, and said unto him, ' Sir, didst not thou sow good seed in thy field ? from whence then hath it tares ? ' 28 He said unto them, ' An enemy hath done this.' The servants said unto him, ' Wilt thou then that we go and gather them up ? ' 29 But he said, ' Nay ; lest while ye gather up the tares, ye root up also the wheat with them, ^o Lg^ ^Q^h grow together until the ' harvest : and in the time of harvest I will say to the reapers. Gather ye together first the tares, and bind them in bundles to burn them : but ''gather the wheat into my barn.' " j Matt. 3. 12. 1 Murk iv.30. 31 Another parable put he forth unto them, ' and he said, , .,,1- i. Z 2 Matt. ..iii. 31. ^saying, ^ " Whereunto ^shall we liken the kingdom of Ac's 2.41. & 4. 3 Mark iv. 30. (j^d? or with what comparisoH shall we compare it? th^'-''-"^'' VOL. II. 12 jj# 90 ^ VARIOUS DESCRIPTIVE PARABLES. [Part III. di8 2 2,3. Mic. "The '"kingdom of heaven is Hke to a grain of mustard- " Matt. xUi. 31. 4. 1, Ijuk6 13 19 seed, which a man took, and sowed in his field ; ^ It is * Mark iv. 31. hke a grain of mustard-seed, which, when it is sown in the earth, is less than all the seeds that be in the earth ; ^ but when it is sown, it groweth up, and becometh greater * ^""^ "■ ^^ than all herbs, and shooteth out great branches ; ^ and be- ' Matt. xii. 32. cometh a tree, so that the birds of the air come and lodge in the branches thereof * under the shadow of it." s Mark iv. 32. e Luke 13. 20. ° Another "parable spake he unto them: — "The king- a Matt. xm. 33. dom of heaven is like unto leaven, which a woman took, * The word in the aud hid iu thrcc '^measures of meal, till the whole was GrQ&]L is a raeas- i j ?5 ure containing a- leaveneu.. hiiif,"' wanting 1 '"All tlicsc thiugs spakc Jesus unto the multitude in 10 Matt.xiii. 34. Me more than a parables ; and without a parable spake he not unto them : '' and with many such parables spake he the word unto " Mark iv. 33. them, as they were able to hear it. '■ But without a par- 12 Mark iv. 34. able spake he not unto them: 'Hhat it might be fulfilled " Matt. xiii. 35. which was spoken by the prophet, saying, — /Fs. 78. 2. "I -^will open my mouth in parables ; ^ Rom. 16. 25, 26. I ^will uttcr thiugs which have been kept secret 3. 9? coi. 1. 26. ' From the foundation of the world." '* And when they were alone, he expounded all things to " M^fxm »;- his disciples. 53. '^Then Jesus sent the multitude away, and went into the house. And his disciples came unto him, saying, " Declare unto us the para- ble of the tares of the field." ^^He answered and said unto them, A Matt. 24. 14. & "He that sovveth the good seed is ''the Son of Man; ■^^the field is 28. 19. Mark 16. ^ . . lis' 20.' Luke 24. the world : the good seed are the children of the kingdom; but the 5i! Rom. lol'is.' tares are 'the children of the Wicked One ; '^'■' the enemy that sowed * Ge W John them is the Devil ; -'the harvest is the end of the world, and the reap- 8. 44. Ac'ts 13. ers are the Angels. ^^ As therefore the tares are gathered and 7 Joel 3."i3. Rev. bumcd in the fire, so shall it be in the end of this world. ''^The ""Son ft^Matt'is 7 See ^^ Mail shall scud forth his angels, and they shall gather out of his John i. 51. kingdom all tthings that off"end, and them which do iniquity ; ^ and * Or, scandals, 'shall cast them into a furnace of fire: "there shall be wailing and J Matt. 3. 19. gnashing of teeth. ''•^ Then "shall the righteous shine forth as the sun xt6v* 19. 20. ot ™ ~ C- ' 20. 10. in the kingdom of their Father. "Who hath ears to hear, let him hear ! '"il!!"' ^' ^^'^ ^*" Again, The kingdom of heaven is like unto treasure hid in a n Dan. 12. 3. field, the which when a man hath found, he hideth, and for joy 1 Cor! 15. 42. 43, thcreof goeth and ''selleth all that he hath, and 'buyeth that field. /^^g^ g ^5 "Again, The kingdom of heaven is like unto a merchantman p Phil. 3. 7, 8. seeking goodly pearls ; '^^ who, when he had found '^one pearl of great ''l^\i^' ^" ^^^' price, went and sold all that he had, and bought it. r Prov. 2. 4. & 3. '''' " AffaiH , The kingdom of heaven is like unto a net, that was cast 19'. ■ ' ' into the sea, and 'gathered of every kind: ^® which, when it was full, «ch. 22. 10. ^jjgy j],.g^ iQ shore, and sat down, and gathered the good into vessels, but cast the bad away. ^^ So shall it be at the end of the «ch.95. 39. world : the angels shall come forth, and 'sever the wicked from among Mver.42. the just, ^^ and "sliall cast them into the furnace of fire; there shall be wailing and gnashing of teeth." ^1 Jesus saith unto them, " Have ye understood all these things .' " They say unto him, " Yea, Lord ! " ^^ Then said he unto them, " Therefore every scribe which is instructed unto the kingdom of heaven is hke unto a man that is a householder, which bringeth forth V Cant. 7. 13. Qut of his trcasurc "things new and old." ^^ And it came to pass, that when Jesus had finished these parables, he departed thence. Sect. XXXV.] CHRIST CALMS THE TEMPEST. 91 Matt. xiii. part of ver. 32. " Wliich indeed is the least of all seeds : but when it is grown, it is the greatest among herbs, — ." Mark iv. part of ver. 32. '• — so that the fowls of the air may lodge — ." Section XXXV. — Christ crosses the Sea of Galilee, and calms the sect, xxxv. Tempest. V. M. 27. Matt. viii. 18-27. — xMark iv. part of ver. 35, to the end. — Luke viii. 22-25. j. p. 4740. I Matt. viii. 18. 1 jVqw wheii Jesus saw great multitudes about him, ~ it sea of caiiiee. 3 M"^klv.''35.' came to pass ^ the same day, when the even was come, 4 Luke viii. 22. * that he went into a ship with his disciples : and ^ he 6 Luke vui S gave commandment to depart ; [and] ^ he said unto them, 7 Matt, viii! 19! " Let us go over unto the other side of the lake." ' "And « Luke 9. 57, 58. a certain Scribe came, and said unto him, " Master, I will 8 M;tt. viii. 20. follow thee whithersoever thou goest." ^ And Jesus saith unto him, " The fo.xes have holes, and the birds of the air have nests ; but 'the Son of Man^ hath not wiiere to * see Joim 1. sl o Matt. viii. 21. lay ^J5 head." ^ And 'another of his disciples said unto '^ ^i''« 9- 59, 60. him, "Lord, '^suffer me first to go and bury my father." -z^see 1 Kings 19. 10 Mutt.viii.22. '"But Jesus said unto him, " Follow me ; and let the dead z see Note 69. ,..-,,,, Tn tliis Note bury their dead. Mr. Townsend n Matt. viii. 23. ''And when he was entered into a ship, his disciples cXwmse'iffor 12 Mark iv. 36. foUowcdhim. '' And whcu they had sent away the mul- JheSm^/Wl"" 13 Luke viii. 22. titude, thev took him even as he was in the ship. '^ And tiiis is a mistake; n ^ 7J411 I'll- *^^^ Saviour as- u Mark iv. 3d. they launchcd forth. And there were also with him sumed this title 15 Luke viii. 23. Other little ships. '° But as they sailed he fell asleep : '" and, 't^on'wi'th'NicoI " Mark If 37'' behold! there arose '^ a great storm of wind, '« and there trpanrp%°!' 13 Luke viii. 23. came down a storm of wind on the lake ; [and] '" a great 19 Malt, yiii.24. ^gj^pgg^ jj^ l^hg sca, ^° aud the waves beat into the ship, 21 5iatt.^-iii.24. ■' insomuch that the ship was covered with the waves : but 22 Luke viii. 23. he was aslccp ; ■" and they were filled tvifh water, and 23 Mark iv. 38. were in jeopardy. '^ And he was in the hinder part of the 24 Matt. viii. 25. ship, asleep on a pillow. ^^ And [his] disciples came to 20 Mark iv. 38. him, aud awokc him, saying, " " Master ! 'carest thou not e Luke 8.24. 5 sfttivhliS that we perish ? '' Lord, save us ! we perish ! " " And he saith unto them, " Why are ye fearful, O ye of little faith ? " 28 Luke viii 24. -'"Then he arose, and rebuked the winds and the sea ; ^^ and -^g^^^riy^'ag ^^ 29 Markiv. 39. the raging of the water ; '■^^ and said unto the sea, " Peace, be still ! " And the wind ceased, and there was a great 33 Mark iv. 40. calm. ^° And he said unto them, " Why *^are ye so fearful ? s'Luke 8.25. 31 Matt. viii. 27. how is it that ye have no faith ? " ^' But the men mar- 32 M irk iv. 41. veiled, ^^ and they feared exceedingly, and said one to an- 33 Luke viii. 25. other, "What manner of man is this! '^ for he com- mandeth even the winds and water, and they obey him : 34 Matt. viii. 27. 34 that even the winds and the sea obey him !" Matt. viii. part of ver. 18, 26, and 27. — 18 — unto the other side. 26 — and there was a great calm. 27 — saying, " What manner of man is this, — . Mark iv.part of ver. 35, 37, 38, 39, and 41. — 35 And — he saith unto them, '-'Let us pass over unto the other side." 37 And there arose — so that it was now full. 33 — and they awake him and say unto him — . 39 And he arose, and rebuked the wind, — . 41 — that even the wind and the sea obey him .'" Luke viii part of ver. 22, 24, and 25. — 22 Now — on a certain day, -^. 24 And they came to him, and awoke him, saying, "Master! '■master! we perish!" Then he arose, and '' Mark 4. 38. rebuked the wind — and they ceased, and there was a calm. 25 And he said unto them, '■'Where 'is your faith.'" And they being afraid wondered, saying one to another, i Mark 4. 40. " V hat manner of man is this!" 92 CHRIST HEALS THE GADARENE DEMONIAC. [Part III. SECT. XXXVI V. JE. 27. J. P. 4740. Gadara. a See Note 70. a See Mark 1. 1 b Rev. 20. 3 < Matt. 8. 3-1. d Acts 16. 39. 1 Markv. I. 2 Matt, viii.28. 3 Luke viii.27, 4 Mark v. 2. 5 Luke viii- 27. 8 Matt. viii. 23. 7 Luke viii. 27. Section XXXVI. — Christ heals the Gadarene Demoniac.'^ Matt. viii. 28. to the end.— Mark v. 1-20.— Luke viii. 26-39. ' And they came over unto the other side of the sea, into the country of the Gadarenes — ^ the country of the Gergesenes — ^ which is over against Gahlee. ''And when he was come out of the ship, immediately there met him out of the tombs, * out of the city, a certain man, * pos- sessed with devils, coming out of the tombs, ' which had devils a long time, and ware no clothes, neither abode in any house, but ^ who had his dwelling among the tombs ; s Mark v. 3. and no man could bind him, no, not with chains ; * because ^ M"1^ "■ 4- that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fet- ters broken in pieces ; neither could any man tame him ; '" and always, night and day, he was in the mountains, and '» Markv. 5. in the tombs, crying, and cutting himself with stones ; " exceeding fierce, so that no man might pass by that way. " Matt. viii. 28. '^ And, behold ! '' when he saw Jesus afar off, he ran, ''' and " Matt. viii. 29. fell down before him, '° and worshipped him, '''and cried " ^^I'^^J^'gg with a loud voice, and said, " What have I to do with thee, 15 Markv. e. Jesus, thou "Son of the Most High God? "Art thou come ]' ^!"'''':J- „ o 17 Matt. V] 11. 29. hither to torment us before the time? '* I beseech thee, w Luke viii.28. '^ I adjure thee by God, that thou torment me not I"" Mark v. 7. ^^ (For he had commanded the unclean spirit to come out ^o Luke viii. 29. of the man. " For he said unto him, " Come out of the ^' ^ark v. 8. man, thou unclean spirit." "~ For oftentimes it had caught ^^ Luke viii. 29. him : and he was kept bound with chains and in fetters ; and he brake the bands, and was driven of the devil into the wilderness.) ^^ And he asked him, " What is thy name ? " ^ Mark v. 9. And he answered, saying, " My name is Legion : for we are many." ^''(Because many devils were entered into '^^ ^uke viii. 30. him.) ^° And he besought him much, that he would not ^^ Mark v. 10. send them away out of the country ; ^^ that he would not '*" Luke viii. 31. command them to go out 'into the deep. " Now there was there, ^' a good way off from them, ^ ^ark v. 11. °^ nigh unto the mountains, a great herd of swine, feeding. 29 Mark v.'ii.' ^° And all the devils besought him, saying, ^' " If thou cast ^° Markv. 12. us out, suffer us to go away into the herd of swine us into the swine, that we may enter into them.' forthwith Jesus gave them leave, [and] ''' said unto them, ^'' Matt. viii. 32, " Go." '^ And the unclean spirits went out, and entered 35 Mark v. ix into the swine : and the herd ran violently down a steep place into the sea, (they were about two thousand,) and were choked in the sea ; ^^ and perished in the waters. ^' And they that fed the swine fled, and told it in the city and in the country ; ^^ and what was befallen to the pos- sessed of the devils. '" And, behold ! the whole city came '^ Matt. viii. 34 out to meet Jesus ; ''° and they went out to see what it ■'" Mark v. 14. was that was done. "" And they come to Jesus, and see ■" Mark v. 15. him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind, " at the feet of Jesus : " and they were afraid. " And they that saw it *'' Mark v, told them how it befel to him that was possessed with the devil, and also concerning the swine. " And ""= then 'the ^^ Lukt"vHi.^37 whole multitude of the country of the Gadarenes round about ''besought him to depart from them ; " they began to "' *'"'' "■ "■ pray him to depart out of their coasts: " for they were "« Luke viii. 37, q J 31 Matt. viii. 31. '^ And 33 Mark v. 13. 36 Matt. viii. 33 37 Mark v. 14. 38 Matt. viii. 33. Luke viii. 35. 15. 44 Mark v. 16. Sect. XXXVIL] CHRIST DINES WITH MATTHEW. 93 taken with great fear. And he went up into the ship, and re- 43 Mark v. 18. turned back again. ■*' And when he was come into the ship, 'he that had been possessed with the devil prayed him that " ^"^'^ ^- ^■ 60 Murk V. 19. he might be with him. ^^ Howbeit Jesus suffered him not, 51 Luke viii. 38. ^' but Jcsus Sent him away, '^^ but saith unto him, " Go 62 M.rk V. 19. j^Qjj^g ^Q jjjy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on 53 Mark v. 90. thee." " And he departed, and began to publish in Decap- 54 Luke viii. 39. qUs,** and pubUshed throughout the whole city °^ how great things Jesus had done for him ; and all men did marvel. Matt. viii. part ofver. 28, 29, 30, 31, 32, 33, 34.— 28/And wlien he was come to the /Marks. 1, &e. other side into — there met him two — 29 — they cried out, saying, " What have we to do ^"^^^ ®- ^'^' ^"^ with thee, Jesus, thou *'Son of God ?" 30 And there was — a herd of many swine feed- g See Mark 1. 1. ing. 31 So the devils besought him, saying, — 32 And lie — And when they were come out, they went into the herd of swine : and, beliold ! the whole herd of swine ran violently down a steep place into the sea, — 33 And they that kept them fled, and went their ways into the city, and told every thing, — 34 — and when they saw liini, ''they besought him h See Deut. 5. 25 that he would depart out of their coasts. i.ul'e I' 8 ' Acta Mark v. part of vcr. 2, and 6. — 2 — a man with an unclean spii'it, 6 But — . 16. 39. Luke viii. part ofver. 26, 27, 28, 30, 31, ver. 32, 33, 34, part of ver. 35, ver. 3G, and part of ver. 38, 39. — 26 'And they arrived at the country of the Gadarenes, — 27 And when he i Matt. 8. 28. went forth to land, there met him — in the tombs. 28 When he saw Jesus, he cried out, " ^' ' ■ • • ' — and with a loud voice said, " What have I to do with thee, Jesus, thou JSon of God j See Mark 1. 1. Most High? — torment me not." 30 And Jesus asked him, saying, "What is thy name .'" And he said, " Legion :" — 31 And they besought him — . 32 And there was a herd of many swine feeding on the mountain : and they besought him that they would suifer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine : and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done ; and came to Jesus, and found the man, out of whom the devils were departed, sitting — clothed, and in his right mind : and they were afraid. 36 They also which saw it told them by what means he that was possessed of the devils was healed. 38 *^Now the man out of whom the devils were departed besought him that he might be /^ jiark 5. 18. with him : — saying, 39 " Return to thine own liouse, and show how great things God hath done unto thee." And he went his way, — how great things Jesus had done unto him. 1 Luke V. 29. 2 Mark ii. 15. 3 Matt. ix, . 10. 4 Luke V. 29. 5 Matt. V. 10. 6 Luke V. 29. 7 M^irk ii. . 15. 8 Mark ii. Ifi. 9 M;.tt. ix, . 11. 10 Mark ii. 16. 11 Luke V. 30. 12 Matt. ix . 12. 13 Luke V. 13. 11 Matt. ix . 13. <5 Luke V. 32. 16 Mark ii. 18. 17 Luke V. 33. 18 Matt. ix . 14. 19 Luke V. 31.. a Luke 15. 1. Section XXXVII. — Christ dines with Matthew. sect.xxxvii Matt. ix. 10-17.— Mark ii. 15-22.— Luke v. 29, to the end. v ^o ' And Levi made Him a great feast in his own house : j p 474Q and ^ it came to pass, that, as Jesus sat at meat in his capemaum house, ' behold ! " there "was a great company of Pubh- cans and of others, ^ and sinners came, " that sat down with them ; ' also together with Jesus and his disciples : for there were many, and they followed him. * And when the Scribes and Pharisees saw him eat with Publicans and sin- ners, they said unto his disciples, " How is it that ' your Master '" eateth and drinketh with Publicans and sinners ? " " But their Scribes and Pharisees murmured against his disciples, saying, " Why do ye eat with Publicans and sin- ners ? " '^ But when Jesus heard ^^«^, '^ Jesus answering said unto them, " They that are whole need not a physi- cian ; but they that are sick. '^ But go ye and learn what that meaneth, ' I ''will have mercy and not sacrifice : ' '° 'I ^"f -A^-.^'S ' . •> . 6. 6, 7. 8. cli. 12 came not to call the righteous, but sinners to repentance." 7. "^ And the disciples of John and of the Pharisees used to "i^Tim-^i.^is. fast: "and they said unto him, " Why do the disciples of John, and likewise of the Pharisees, fast often, and make prayers ; but thine eat and drink, [and] '* fast not ? " '° And he said unto them, " Can ''ye make the children of the bride- Mark's, igf' 94 JAIRUS'S DAUGHTER IS HEALED, [Part HI. chamber fast [and] °° mourn ^' while the bridegroom is with ^^ '^''"- '"■ ^^■ them ? ^^ As long as they have the bridegroom with them, 22 Mark ii. 19. they cannot fast. " But the days will come, when the ■^ Luke v. 35. bridegroom shall be taken away from them, and then shall they fast in those days." ^* And he spake also a parable unto them : " No man 24 mke v. 36. putteth a piece of a new garment upon an old ; if other- wise, then both the new maketh a rent, — " the new piece, =» Mark ii. 21. ^•^ which is put in to fill it up, taketh ^' away from the old «« Matt. ix. le. ^' garment, and the rent is made worse ; ^^ and the piece ^^ '^^"'^ "• ^^• T ' . I 28 Matt. ix. 16. that was taken out of the new agreeth not with the old. 29 mke v. se.' e In those daya ^° And no man puttcth new wine into old 'bottles ; else the 30 mke v. 37. m^ade^ofirather ucw winc will burst the bottlcs, and be spilled, and the orakms.— Ed. jjQ^igg gj^g^u perish: ^' but new wine must be put into new 31 Luke v. 38. bottles ; and both are preserved. '^ No man also having ,32 Luke v. 39. drunk old wine, straightway desireth new ; for he saith, ' The old is better.' " /Mark 2. 15, &c. Matt. ix. part ofver. 10, 11, 12, 13, 14, 1.5, 16, and ver. 17. — 10 •'"And it came to pass, Luke 5. 29, &c. g^g Jesus sat at meat in the house — many Publicans — and sat down with him and his disciples. II And when the Pharisees saw it, they said unto his disciples, " Why eateth 5- ch. 11. 19. Luke — with ^Publicans and ''sinners?" 12 — he said unto them, "They Hhat be whole h'c I-2 Ti ' ' need not a physician, but they that are sick. 13 — for I am not come to call the righteous, t Mark 2. 17. ■'but sinners to repentance." 14 Then came to him the disciples of John, saying, " Why j 1 Tim. 1. 1.5. *do we and the Pharisees fast oft, but thy disciples — .''" 15, And Jesus said unto them, k Mark 2. 18, &c. " Can 'the children of the bride-chamber — as long as the bridegroom is with them ? '"but & 18. 12. ' ' the days will come, when the bridegroom shall be taken from them, and "then shall they I John 3. 29. fast. 16 No man putteth a piece of *new cloth unto an old garment : for that — from m Mark 2. 20. the — 17 — "Neither do men put new wine into old bottles ; else the bottles break, and "fc 14^ •"•s 1 (' '' ^^^ wine runneth out, and the bottles perish : but they put new wine into new bottles, 7. 5. and both are preserved." * Or Toic^ or, lui- ioronght. See Mark ii. part ofver. 15, 16, ver. 17, part of ver. 18, 19, ver. 20, part of ver. 21, and ver. Luke .5.30. 22. — 15 And — many Publicans and sinners sat — 16 — he — 17 When Jesus heard it, " " ■ ~ ■ he saith unto them, " They ''that are whole have no need of the physician, but they that & 18. ii. Luke 2i'c sick : I came not to call the righteous, but sinners to repentance." 18 — 'and they ^•31, 32. & 19. come and say unto him, "Why do the disciples of John and of the Pharisees fast, but thy o Matt 9 14 ' " disciples fast not.'" 19 And Jesus said unto them, " Can the children of the bride-cham- Lulie 5. 33. ber fast, while the bridegroom is with them ? — 20 ''But the days will come, when the rMatt. 9. 15. bridegroom shall betaken away from them, and then shall they fast in those days. — t Or, raw, or, «n- 21 No man also seweth a piece of tnew cloth on an old garment : else — that filled it up ■wrought. taketh — and the rent is made worse. 22 "And no man putteth new wine into old bottles : € Matt 9 17 else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : but new wine must be put into new bottles." SEC. xxxviii. Section XXXVIII. — Jairus's Daughter is healed, and the i7ijirm y ^ 27 Womany J. P. 4740. Matt. ix. 1. and 18-26. — Mark v. 21, to the end. — Luke viii. 40, to the end. Capernaum. ■ And it Came to pass, that, ° when Jesus was passed \ ^^"""^ 7 '2/°' b See Note 71. ovcr again by ship unto the other side, °he "came into his 3 Matt. ix. 1. a Matt. 4. 13. qwu city ; [andj ■* when Jesus M'as returned, the people 4 Luke viii. 40. gladly received him, "much people gathered unto him, 5 Mark v. 21. •* for they were all Vv^aiting for him, ' and he was nigh unto « Luke viii. 40. ^, 7 Mark v.2],22. tiie sea. h Matt. 9. 18. 'And * while he spake these things unto them, ^ behold ! » Matt. ix. is. there cometh one of the rulers of the synagogue, Jairus by ' m^^v. 22. name ; and when he saw him, he fell at his feet, '"down '" Luke viii. 4l at Jesus' feet, and besought him, " and worshipped him, " Matt. ix. is. '■^ and besought him greatly, '^that he would come into his 12 Mark v. 23. house : " saying, " My httle daughter lieth at the point of',' ^j"^';^;".^'^'- death : I prny thee, come and lay thy hands on her, that (?I.uke6. 19.&8 Sect. XXXVIII.] AND THE INFIRM WOMAN. 95 15 Luke viii. 42. she may be healed; and she shall live." '"(For he had one only daughter, about twelve years of age, and she lay 16 Matt. ix. 19. a dying.) ^'^ And Jesus arose, ''' and Jesus vi^ent with him ; i3MauIx"i9 and '^ so (Zid his disciples. '''But as he went, the people 19 Luke viii.42. thronged him ; "° much people followed him, and thronged ^ Mark ..24. ^Jj^j, =1 Mark v. 25. "' And, ^'bcliold ! ^^ a certain woman, ^^ which was diseased, 23 Mark .""25° °' which "had an issue of blood twelve years, ^"and had suf- c Lev. 15.25. 24 Matt. ix. 20. fered many things of many physicians, and had spent all 25 Mark V. 25. ^j^g^^ gj;,g j^g^^j 27 upon physicians, neither could be healed of 27 Luke viir. 43. any, ^^ and was nothing bettered, but rather grew worse, 23 -Mark V. 26. ^^ whcu she had heard of Jesus, came in the press behind, 30 Matt.ix.~20. and touched his garment, — ^"touched the hem of his gar- 31 Mark V. 28. nient, — ^' for she said, "If I may touch but his clothes, 32Lukeviii.44. J shall be whole." ''And immediately her issue of 33 Mark V. 29. {jJqqjJ stauched. ''And straightway the fountain of her 34 Mark v 30 ''^^ood was dried up ; and she felt in her body that she was healed of that plague. '^ And Jesus, immediately knowing in himself that ''virtue had gone out of him, turned him '^4^'"' about in the press, and said, " Who touched my clothes ? " It f"-!^ "-..^^^ '' And '^ when all denied, Peter and they that were with 36 JjUkg viii. 45« 37 Markv. 31. him Said, "(his disciples said unto him), '' " Master, '^ thou 38 Luke viii. 45. seest the multitude thronging thee, ^"and press thee, ^' and 40 Luke viii. 45. sayest thou, 'Who touched me?'" ""^And Jesus said, ^jj^^. 5 30 4iMarkv. 3L " Somebody hath touched me: for I perceive that Virtue Luke 6. 19. 42 Luke viii. 46. jg g-Qne out of mc." " And he looked round about to see 43 Mark v 3^ ~ 44 Mark V. 33. her that had done this thing. " But ^^ when the woman 45 Luke viii. 47. saw that shc was not hid, she came ^^ fearing and trembling, Mark v. 3.3. j^j^Q^.^j^g what was doue in her, and fell down before him, 47 Luke viii. 47. and told him all the truth ; ^' she declared unto him, be- fore all the people, for what cause she had touched him, 48 Matt. ix. 22. and how she was healed immediately. *^ And when he 49 Luke viii. 48. saw her, he said ^^ unto her, " Daughter, be of good com- 50 Mark V. 34. fort : — '" Daughter, -^thy faith hath made thee whole ; go in /^latt. 9. 93. o ' J ' o Mark 10. 5*^ Acts 51 Matt. ix. 22. peace, and be whole of thy plague." '*' And the woman 14.9. was made whole from that hour. 52 Markv. 35. 5. ~^]_^-jg .'j^g yg^ gp^}.g^ ^j^gj.g pj^j^^g |-j.Qj^ ^j^g j.^jgj. ^f ^j^g ^ Luke 8. 49. synagogue's house certain which said, " Thy daughter is 53 Luke viii. 50. dead ; why troublest thou the Master any further ? " °' But =4 Mark v. 36. whcu Jcsus heard it — "'^ as soon as Jesus heard the word 56 Markv. 36. that was spokcu, " he answered him, [and] ""said unto the 57 Luke viii. 50. ruler of the synagogue, "saying, °* " Be not afraid, only ?3 Mark V. 36. i^gljg^g^ '"Fear not, and she shall be made whole." 59 Luke viii. 50. _ . eo Luke viii. 51. And when he came into the house, "' he suffered no man 61 Markv. 37. ^q foUow him, savc Peter, and James, and John the brother 62 Markv. 38. ^f James. "' And he cometh to the house of the ruler oi 63 Matt. ix. 23. the synagogue, and seeth the tumult, "^^ and sav/ ''the min- ''Jee2ci,ron.35. 64 Mark v. 33. strcls and the people making a noise, ^^ and them that 65 Markv. 39. wopt and wailed greatly. ^' And when he was come in, he 66 Matt. ix. 24. saith unto them, "Why make ye this ado, and weep? ^ Luke viii. 52. 66 Qi^e ^pkce ! " Weep not, [for] '' the damsel is not dead, ' ^''' 2"- '"• 69 Markv. 40. ^ut ■'sleepeth." "" And they lauglied him to scorn ; '" know- J Jo'"" "■ ii- ™ Lake viii. 53. ing that sho was dead. ^' But 'when he had put them all ^fActsg. 4o. 72 jj"j^ ^^'^^ out, [and] '^ when the people were put forth, " he taketh '3 Mark v. 40. the father and the mother of the damsel, and them that I* ^^'^'^ "• ^"^ were with him, and entereth in where the damsel was lying. Luke viii. 54. '« Mark v. 41. '" And he took the damsel bv the hand, '° and called, "^ and 96 TWO BLIND MEN RESTORED TO SIGHT. [Part. III. said unto her, " Talitha Cumi ! " which is, being interpreted, " Damsel, I say unto thee, arise ! " " And her spirit came " Lukeviii.55. again: "and straightway the damsel arose, and walked ; 73 Mark v. 42. for she was of the age of twelve years : '^ and he com- 79 Luke vui. 55. manded ^"^ that something should be given her to eat. so Mark v. 43. *' And her parents were astonished : *^ and they were as- ai Luke vm. 56. I Matt. 8. 4. & 9. tonished with a great astonishment, *' And 'he charged them ^^ ^J^^J^ ^' ^^■ n'. 9. Mark 3. straitly, that no man should know it ; ^* that they should 84 Luke viii. 56- 12. Luke 5. 14. ^gjj j-jQ ^^^^ what was done. *° And *the fame thereof sa Matt. iv. ae. * Ur, thisjame. n i i i went abroad into all that land. Matt. ix. part ofcer. 1, 18, 19, 20, ver. 21, a7id part ofver. 22, 23, 24, 25.— 1 And — entered into a ship, and passed over, and — 18 — behold ! there came a certain ruler — saying, " My daughter is even now dead : but come and lay thy hand upon her, and she shall live." 19 — and followed him, and — 20 ""And — a woman — with an issue of blood twelve years, came behind him, and — 21 For she said within herself, " If I may but touch his garment, I shall be whole." 22 But Jesus turned him about — " Daugh- ter, be of good comfort; "thy faith hath made thee whole." 23 "And when Jesus came into the ruler's house, — 24 He said unto them, — '• for the maid is not dead, but sleepeth." And they laughed him to scorn. 25 But — he went in, and took her by the hand, and the maid arose. Mark v. part ofver. 34, ayid 43. — And he said unto her, — . 43 — and commanded — . LcKE viii. part of ver. 41, 43, 44,45, 47, 48, ver. 49, and part of ver. SO, 51, 52,53, 54,55, 56. — 41 ''And, behold ! there came a man named Jairus, and he was a ruler of the syna- gogue : and he fell — 43 'And a woman having an issue of blood twelve years, which had spent all her living — 44 Came behind him, and touched the border of his garment ; — 45 And Jesus said, " Who touched me.'" — "the multitude throng thee — and sayest thou, 'Who touched me.-"" 47 And — trembling, and, falling down before him — 48 And he said — " thy faith hath made thee whole ; go in peace." 49 'While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, " Thy daughter is dead ; trouble not the Master." 50 — believe only, — 51 — he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And ,, ,, ,, ,„ all wept and bewailed her: but he said — " she is not dead, "but sleepeth." 53 And s John 11. 11, lo. , , , , , • K . « 1 . 1 1, 1 1,7,11 t Luke 7. 14. "'^y laughed him to scorn, — 54 And he put them all out, and took her by the hand, — John II. 43. saying, " Maid, 'arise." 55 — and she arose straightway; — to give her meat. 56 — but u Matt. 8. 4. cSt „, 1 J .1, 9. 30. Mark 5. 43. "he charged them —. m Mark 5. 25. Luke 8. 43. 71 Luke 7. 50. & 8. 48. & 17. 19. & 18. 42. Mark 5. 38. Luke 8. 51. p Matt. 9 18. Mark 5. 22. q Matt. 9. 20. 7 Mark 5. 35. SECT. XXXIX. Section XXXIX. — Christ restores two Blind Men to Sight. V.Z27. Matt. ix. 27-31. J P 4740 ^^ ^^^ when Jesus departed thence, two blind men followed him. On a Tour. Crying, and saying, " Thou "Son of David, have mercy on us!" ch i5~02 & ^^ "^"^ when he was come into the house, the blind men came to him, 20. 30, 31. Mark aiid Jcsus saith unto them, " Believe ye that I am able to do this ? " 18. 38', 39". " ** They said unto him, "Yea, Lord!" Then touched he their eyes, saying, " According to your faith be it unto you." ^° And their eyes were opened. And Jesus straitly charged them, saying, " See 'that no man know it." ^^ But 'they, when they were departed, spread abroad his fame in all that country. b Ch. 8. 4. & 12. 16. & 17. 9. Luke 5. 14. c Mark 7. 36. SECT. XL. y.JE.27. J. P. 4740. On a Tour. a See ch. 12. 22. Luke 11. 14. 6 Ch. 12. 24. Mark 3. *2. Luke 11. 15. Section XL. — Christ casts out a Dumb Sf)irit. Matt. ix. 32-34. 3^ As "they went out, behold ! they brought to him a dumb man pos- sessed with a devil. ^^ And when the devil was cast out, the dumb spake : and the multitudes marvelled, saying, " It was never so seen in Israel ! " ^* But the Pharisees said, " He 'casteth out devils through the prince of the Devils." Sect. XLL] CHRIST RETURNS TO NAZARETH. 97 Section XLI. — Christ returns to Nazareth, and is ill-treated there. sect. xli. Matt. xiii. 54, to the end. — Mark vi. 1-6. V iE 27 1 MarkTi. 1. ' And "He wciit out froiTi thence, and came into his own j. p. 4740. 2 Mark vi. 2. countvy ; and his disciples follow him. ^ And ^ when he was Nazareth. ^Markvi.'a. come into his own country, Svhen the Sabbath day was aMatt. 13.54. s Matt. .xiii. 2. come, he began to teach in the synagogue: and *inso- ^"'^^'*-^^- 6 Mark vi. 2. much that " many hearing him were astonished, ' and said, 8 Malk vi"-'^^' * " From 'whence hath this man these things ? and what » John 6.42. wisdom is this which is given unto him, that even such 9 Mark vi. 3. mighty works are wrought by his hands ? ^ Is 'not this c is. 49. 7. Matt. the carpenter, the son of Mary, the brother of James, and 23! Joi'm 6. 42. ' Joses, and of Juda, and Simon ? and are not his sisters ^^^' ^' ^ ' so Matt.xiii 55. here with us ? '" Is 'not this the carpenter's son ? is not his mother called Mary? and his brethren, •* James, and ''™"''^^-'*''- 11 Matt. xiii. 56. Joses, and Simon, and Judas ? " are they not all with us ? t2 Mxrk vi. 3. Whence then hath this man all these things ? " '^ And they "Markvi. 4. 'werc offcuded at him. '^ But Jesus said unto them, '•'•'^A ''^'^"•^^- ^■ , . -11 1 • 1 • 1 /Matt. 13.57. prophet IS not without honor, but in his own country, and John 4. 44. u Mark vi. 5. among his own kin, and in his own house." ''' And ^he could s'.^'Ll.'^^l- ^?;^- o ' & 32. 2o. Mark 15 Matt. xiii. 58. there do no mighty work, '" because of their unbehef ; save 9. 23. that he laid his hands upon a few sick folk, and healed 17 Markvi. 6. them. "And ''he marvelled because of their unbelief. ais. 59. 6. Matt. xiii. /jart ofver.ZA, 56, ver. 57, and part of ver. 58. — 54 'And — he taught '^ark 6^ l^'^Luka them in their synagogue, — they were astonished, — " Wlience hath this man this wis- 4. 16,23. dom, and these miglity works?" 56 And Jiis sisters, — 57 And they ^were offended in .'^'?' ^^- ^' Mark him. But Jesus said unto them, " A ^prophet is not without honor, save in his own ^. Luke'4 24 country, and in his own house." 58 And 'he did not many mighty worlis there — . John 4. 44. Mark vi.part of ver. 2, and 6. — 2 — saying, — 6 ""And he went round about tlie villages, ™^fk 6. 5, 6. teachmg. L^ke 13. 33. Section XLII. — Christ preaches again throughout Galilee. sect. xlii. Matt. ix. 35, to the end. ^^ And "Jesus went about all the cities and villages, 'teaching in V.^. 27. J. P. 4740. their synagogues, and preaching the Gospel of the kingdom, and oaiiiee healing every sickness and every disease [among the people]. ^'^ 'But a Mark 6. 6. when he saw the multitudes, he was moved with compassion on them, Luke 13'. 22. because they *fainted, and were scattered abroad, ''as sheep having no * £'''.|*'/o4 shepherd. ^'' Then saith he unto his disciples, " The 'harvest truly is *q^ ^^^^ \-^^^ plenteous, but the laborers are few ; ^® pray ■'^ye therefore the Lord of anduydown. the harvest, that he will send forth laborers into his harvest." 1 Ki'JJgs 22. 17. Ezek. 34. 5. PART IV Zech. 10. 2. e Luke 10. 2. John 4. 35. /2 Theas. 3. 1. FROM THE MISSION OF THE TWELVE APOSTLES TO THE ^^^ ^• MISSION OF THE SEVENTY. V. JE. 28. J. P. 4741. = On a Progress, probably in * Section I. — Christ's Mission to the Twelve Apostles.^ Gamee. Matt. x. and xi. 1. — Mark vi. 7-13. — Luke ix. 1-6. a See Note i. 1 Luke Ix. 1. 1 Then "he called his twelve disciples together, and gave ^ ^"^"^ '^"'^ -• 2 Matt. X.]. them power and authority over all devils. ^And 'when he Va'ikb. is.'&a had called unto him his twelve disciples, he gave them power J^^^^^ 3 13 14. * against unclean spirits, to cast them out, and to heal all ^6. 7. Luke 6. 3 Matt. X. 9. manner of sickness, and all manner of disease. ^ Now the * <>, over. VOL. II. 13 I 98 THE TWELVE APOSTLES' COMMISSION. [Part IV. d^hakeG^h. names of the twelve apostles are these ; the first, Simon Acts 1.15. ("who is called Peter) , and Andrew his brother: James the e John 13. 26. V -^ ' ' /Matt. 4.15. son of Zebedee, and John his brother; '' Philip, and Bar- * Matt. x. 3. ^24!'john4.'9,2o! tholomew ; Thomas, and Matthew the Publican ; James Acts'is. 46. ' the son of Alphseus ; and Lebbseus (whose surname was 't,i7%lek.zil', Thaddajus); 'Simon "the Canaanite ; and Judas Iscariot, =*Matt.x.4. Luke^/s'"^'^" ^^^ ^^^^ betrayed him. i Matt. 3. 2. & 4. « These twelve Jesus sent forth ^ by two and two, ^ to ® '^^"- "; ^■ I Acts 8. 18, 20. preach the kingdom of God, and to heal the sick, ^ and g Luke ix! 2! 'L*'k''io'4'& commanded them, saying, " Go -^not into the way of the » Matt. x. 5. 22. 35. Gentiles : and into any city of ^the Samaritans enter ye n isa°m.9.7. Mark not ; ^^ but ''go ratlicr to the 'lost sheep of the house of '" '^''tt. x. e. &io.4^&22?35: Israel. " And ^as ye go, preach, saying, The ''kingdom » Matt. x. 7. oTheword[iiithe of licavcn is at hand. '^ Heal the sick, cleanse the lepers, '^ Matt. x. 8. eth a piece of raisc the dead, cast out devils : 'freely ye have received, value somewhat frccly givc." '^ And [he] commanded them that they should '^ ^''"^ "'" ^" thhig '''["ha^f ''a take nothing for their journey, save a staft' only ; '" and '"he '■* ^"''® '"• ^ 6™!\uke 9.^3.'' said unto them, '' " ^Provide "neither gold, nor silver, nor '' Matt. x. 9. J, Luke 10. 7. "brass in your purses, '^ nor scrip for your journey, neither '* '^'^"- ''• ^^ 1 T?m. 5. 18. ' two coats, neither shoes, " but be shod with sandals ; '* nor Jg ^ij^^ x' i^o jM'att.wfii. yet tstaves, '"neither bread; ^° for ''the workman is 19 Luke ix. 3. .^""ll^i'nS worthy of his meat." " And 'he said unto them, '' " Into '° Matt. x. 10. r Luku 10. 7. J _ . . ' . . 21 Mark vi. 10. s Luke 10. 5. whatsocvcr city or town ye shall enter, inquire who in it 22 Matt. x. 11. 1 Mark e^^ii ^'^ worthy ; and "^ whatsoever "^house ye enter into, ^* there ^ Luke ix. 4. Luke 9. 5. abide till ye go thence. ^* And when ye come into a ^ ^^^[ I' \l\ « Neh. 5. 13. Acts housc, salutc it. ^° And ^if the house be worthy, let your 26 Matt. x. 13. M Matt! 11.22,24. pcace coinc upon it; 'but if it be not worthy, let your re Luke 10. 3. peacc rctum to vou. ^^ And "whosoever shall not receive ^' Matt. x. 14- 1/ Kom. 16. 19. 1 ■' /. 1 Ei.hos. .'5. 15. you, nor hear your words, when ye depart out 01 that Mark'is.'g.' house or city, "shake off the dust of your feet, ^^ the very ^ Jf-»ke ix. 5. ZL^!'^' "' ^ dust from ^' under your feet, for a testimony against them.-' Mark vi. 11. a Acts 5. 40. 3" Verily I say unto you, "It shall be more tolerable for the 30 Matt. x. 15, 21. 10. & 25. 7, land of Sodom and Gomorrha in the day of judgment than to m end. %i. 2 Tim. 4. 16. ^ , , ^ . , J J o 1 Cor. 14. 20. for that City. to''''.«?«iz?' ^^ " Behold ! ""I send you forth as sheep in the midst of wolves: ''be c M'ark 13. 11-13. ye therefore wise as serpents, and Charmless as doves, i''' But beware 21.14,15. ' of men : for ""they will dehver you up to the Councils, "and they will d^Exod.4.i2.Jer. gcourgc you iu their synagogues; ^^ and 'ye shall be brought before fssam. 23. 2. govcmors and kings for my sake, for a testimony against them and 10! 2 Tim.' 4. 17". the Gentiles. ^'■* But Vhen they deliver you up, take no thought ■^10 '35^ be' Luke ^^^ °*' what ye shall speak : for ''it shall be given you in that same 21. le'. hour what ye shall speak ; ^^ for ^it is not ye that speak, but the Spirit ADau. 12. )2, 13. of your Father which speaketh in you. ^^ And •'^the brother shall de- MaHus.'ii' yiyer up the brother to death, and the father the child: and the * ^'l^' i\^\;i^ children shall rise up against their parents, and cause them to be put Acts 8. 1. & 9. to death. ^^ And °ye shall be hated of all men for my name's sake : * Or, end, m, fin- ''hut hc that cndurcth to the end shall be saved. ^^But 'when they •'m 10 28 See pcrsecute you in this city, flee ye into another: for verily I say unto ''john'i. 51. ' you. Ye shall not *have gone over the cities of Israel, •'till the Son of 'i3."i6. & ib.V Man be come. ~* The '^disciple is not above his master, nor the ser- ' Mark 3%?*' ^^^^ above his lord. ^^It is enough for the disciple, that he be as his Luke li. 15. master, and the servant as his lord. If 'they have called the master t Gr. Beehlimi. of the housc tBcelzcbub, how much more shall they call them of his ^ua^%\Tl 12 household ! ^^ Fear them not therefore : '"for there is nothing covered, 2, 3. ' ' ■ that shall not be revealed ; and hid, that sliall not be known. ^^ What ^'i^^s"^ 12^13. I tell you in darkness, that speak ye in light: and what ye hear in the Luke 12. '4. ear, that preach ye upon the " housetops. -^ And "fear not them Sect. II.] DEATH OF JOHN THE BAPTIST. 99 which kill the body, but are not able to kill the soul : but rather fear Him which is able to destroy both soul and body in hell. ^^ Are not two sparrows sold for ta farthino- ? and one of them shall not fall on t ^t is m value 1*1 i-ni-^inioi !• r IT halfpenny far- the ground without your'' b ather ; ■*" but the very han-s ot your head thing in the orig- are all numbered. ^^ r ear ye not thereiore ; ye are oi more value tnitlt part of the than many sparrows. fe^^Wr^i 32 a Whosoever ^therefore shall confess me before men, 'him will I d see Note 4. confess also before my Father which is in heaven. ^^ But ''whosoever Vstm^M^'iif" shall deny me before men, him will I also deny before my Father Aas''l7."34.' which is in heaven. ^^ Think 'not that I am come to send peace on p Luke 12. s. earth : I came not to send peace, but a sword. ^° For I am come to ^°^"' f'^' ^"^ set a man at variance 'against his father, and the daughter against her r Mark s. 38. mother, and the daughter-in-law against her mother-in-law ; ■^'^and "a 2 Tim. 2. 12. man's foes shall be they of his own household. ^■'' He "that loveth ^gg^gl •'^- ^^' ^^' father or mother more than me is not worthy of me : and he that t Mic. 7. 6. loveth son or daughter more than me is not worthy of me. ^^ '"And "is^mL 7.t.^^' he that taketh not his cross, and followeth after me, is not worthy of John is. is. me. ^^He "^that findeth his life shall lose it: and he that loseth his ^ch.ie. 24. life for my sake shall find it. f^*|-„o^v 1. .' Luke 9.23. & 14. 40 a jjg ^that receiveth you receiveth® me, and he that receiveth me 97. receiveth Him that sent me. *^He ""that receiveth a prophet in the ''n.'ax'joim'is! name of a prophet shall receive a prophet's reward ; and he that re- ^;, „ , , , . 1 -1 -1 ^ • 1 1 11 . 2(ch. 18. 5. Luke ceiveth a righteous man in the name ol a righteous man shall receive 9. 48. & lo. le. a righteous man's reward. '^~ And "whosoever shall give to drink unto 13. 20. aii. 4'.i4. one of these little ones a cup of cold water only in the name of a dis- ® ^^^ ^"'^ ^• . - -IT 1 1 11 • • 1 1 • 1 51 z 1 Kjngs 17. 10. ciple, verily 1 say unto you, he shall in no wise lose his reward. &18. 4. aKingg 1 Matt. xi. 1. ' And it came to pass, when Jesus had made an end of ','„-„. „- J^ ' . . o en. 8. 5, 6. & 25. commanding his twelve disciples, he departed thence to 40. Mark 9. 41. 2 Luke ix. 6. teach and to preach in their cities. ^ And Hhey departed, 1 Mark 6.12. 3 jiarkvi. 12. and went through the towns, preaching the Gospel ; ^ that cJam. 5. 14. 4 Mark vi. 13. mcn should repent. ^ And they cast out many devils, '^and 3. i",' 14 Luke anointed with oil many that were sick, and healed them ; 3. 1. * The word signi- valae somewhat less than a far- thing. Matt. 10. 5 Luke ix. 6. 5 ^^^ healing everywhere. fieth a piece" of brass money, """ Mark vi. part ofver. 7, 8, 9, 10, 11, and 12. — 7 ''And he called unto him the Twelve, and began to send them forth — and gave them power over unclean spirits; 8 " — no scrip, no bread, no *money in their purse : 9 "and not put on two coats. 10 — In what taktn'in"encral place soevev ye enter into a house, there abide till ye depart from that place. 11 •''And for money, Luke whosoever shall not receive you, nor hear you, when ye depart thence, ^shake off the ]^^ ,g dust — Verily I say unto you, It shall be more tolerable for Sodom land ''Gomorrha in /Matt. 10. 14. the day of judgment, than for that city." 12 And they went out, and preached — . Luke 10. 10. ^ . . g Acts 13. 51. & Luke ix.part ofver. 1, 2, 3, 4, 5. — 1 — and to cure diseases. 2 And ''he sent them — 18. 6. 3 — " Take nothing for your journey, neither ^staves, nor scrip — neither ■'money ; nei- t Gr. or. ther have two coats apiece. 4 *And — there abide, and thence depart. 5 'And whoso- '^ Mark' G°ll' IL ever will not receive you, when ye go out of that city, ™shake off — your feet, for a testi- 10. 1, 9. mony against them." 'See Matt. 10.10. j See Blatt. 10. 9. & Mark 6. 8. k Matt. 10. 11. Mark 6. 10. I Matt. 10. 14. ro Acts 13. 51. Section H. — Death of John the Baptist — Herod desires to see ChristJ Matt. xiv. 1-12.— Mark vi. ] 4-29.— Luke ix. 7-9. sect, n. 1 Matt. xiv. 1. » At that time Herod the tetrarch heard of the fame v. JE. 28. 3 Luke t' "■ °^ "^^^"^ • ' ^"^ -^'"S Herod heard of him ; ' of all that J- P- 4741 4 Mark II 14. ^as donc by him : * (for his name was spread abroad :) , — 5 Lukeix.7. ^and he was perplexed, because that it was said of some, iMatfTe. w « Luke ix. 8. that John was risen from the dead ; ' and of some, that Elias '^^"'^ ^- ^^• had appeared ; and of others, that one of the old prophets 7 Markvi. 15. was riscu again. ' Others "said, " That it is Ehas." And others said, " That it is a prophet, or as one of the proph- ] 00 DEATH OF JOHN THE BAPTIST. [Part IV. jMatt. 14. 2. ets." *But 'when Herod heard thereof, he said, ' unto sMarkvi. le Luke 3. 19. j^.g ggj.^j^j^t 10 u j^hn have I beheaded : but who is this of ' f ''"• ^\^- ' i\i j_iuke IX. y. whom I hear such things ? " This is the Baptist : '' It is n Matt. .^iv. 2 John, whom I beheaded : he is risen from the dead : " — '^ and " ^^""^ '';• ^^• cMatt. 14. 2. he said, " That "John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in d Luke 23. 8. him." — "* And "^he desired to see him. '° For Herod him- " Lukeix. 9. self had sent forth and laid hold upon John, and bound '^ ^^""^ "• "' him, '" and put him " in prison, for Herodias' sake, his j^ ^J'^"" ^'^•^• brother Philip's wife : for he had married her. '" For John is Mark vi. is. "a^'^si^^' ^^' ^ ^^^ ^^^^ '^^^^*-* Herod, " It 'is not lawful for thee to have *or, an inward thy brother's wife." " Therefore, Herodias had *a quarrel w Maikvi. 19. ^™^'^*' against him, and would have killed him ; but she could /Matt. 21. 6. nQt_ ^° For Herod -^feared John, knowing that he was a 20 Mark vi. 20. tor, keft him, ;^^g^ fjjan and a holy : and tobserved him ; and when he or, saved mm. J ti i- iiii- heard him, he did many things, and heard him gladly. ^' And when he Avould have put him to death, he feared ^^ ^att. xiv. 5. ^Luke'20.^6. ^' the multitude, "because they counted him as a prophet. h Gen. 40. 20. 22 g^|. 23 ^j-,g^ ^ Convenient day was come, that ''Herod '^ Matt. xiv. 6 on his birthday made a supper to his lords, high captains, and chief estates of Galilee : ^* and when the daughter of ^ Mark vi. 22. t Gr, in ae midst, ^j^g g^j^j Hcrodias came in, and danced '' tbefore them, '"and ^ Matt. xiv. e. pleased Herod and them that sat with him, the king said unto the damsel, " Ask of me whatsoever thou wilt, and I • Esther 5. 3, 6. will give it thec." " And he sware unto her, " 'Whatso- ^^ Mark vi. 23 ever thou shalt ask of me, I will give it thee, unto the half of my kingdom." °*And she went forth, and said unto her " "'"' ' mother, " What shall I ask ? " And she said, " The head of John the Baptist." ^' And she came in straightway with =' Mark vi. 25. haste unto the king, and asked, saying, " I will that thou give me, '" here, ''by and by, in a charger, the head of 3] jj^^i^'^'^gs. Matt 14 9 John the Baptist." '^ And ^the king was exceeding sorry ; 32 Mark vi. 26. vet for his oath's sake, and for their sakes which sat ^' at f ^''"' "''■^' ni • 1 1 • 1 11 • 1 -ir » , . *• Mark vi. 26. meat with him, he would not reject her. And imme- 35 Mark vi. 27. * Or, one of his diatcly the king sent *an executioner, and commanded his ^'"'''' head to be brought. And he went and beheaded him in the prison, '" and brought his head in a charger, and gave it ^ ^^[J' "."^^jj to the damsel : and the damsel " brought it [and] '* gave as Mark vi. 28. it to her mother. '' And when his disciples heard of it, '» Mark vi. 29. they came and took up his corpse, and laid it in a tomb ; '' and went and told Jesus. '" ^^^''- "'"• ^^- Matt. xiv. part ofver. 2,3, ver. 4,partofvcr. 6,ver. 7,partofver. 8,9, cer. 10, and part of ver. 11, and 12. — 2 And said" — John — he is risen from the dead; and therefore t Or are wrouvht i^iighty works tdo show forth themselves in him." 3 *For Herod had laid hold on John, by him. " and bound him — in prison for Herodias' sake, his brother Philip's wife. 4 For John ^^^X^%'^^'»(\ ^^^'^ ^^^° '^™' " ^* '^^ '^°'' lawful for thee to have her." 6 — when Herod's birthday was iLev 18. le" & kept, the daughter of Herodias danced — and pleased Herod. 7 "Whereupon he prom- 20.21. ised with an oath to give her whatsoever she would ask. 8 And she, being before in- m Mark 6. 23. structed of her mother, said, " Give "me — John Baptist's head in a charger." 9 "And "n^'^kfi 26 ^^^ '^'"S was sorry: nevertheless for the oath's sake, and them which sat with him — he commanded it to be given her. 10 And he sent, and beheaded John in the prison. p Mark 6. 28. 11 ^And his head was brought in a charger, and given to the damsel ; and she — to her mother. 12 And his disciples came, and took up the body, and buried it, — . Mark vi. heginning ofver. 21. And — . J Matt. 14. 1. Luke ix. part of ver. 7, and 9.-7 'Now Herod the tetrarch heard — 9 And Herod said — . Sect. IV.] FIVE THOUSAND ARE FED. 101 Section III. — The Twelve return, and Jesus retires with them to the sect, hi. Desert of Bethsaida. y.JE. 28. Matt. xiv. 13, 14.— Mark vi. 30-34.— Luke ix. 10, 11.— John vi. 1, 2. J- P- 4741. 1 Matt. xiv. 13. 'When "Jesus heard of it, ^ the 'apostles gathered ""'"aida. *" '" 2 Mark VI. 30. themsolves together unto Jesus, ^ wheii thcv Were retumed, „ "~„., ^ 3 Luke IX. 10. , , , •" 1, ,. , , , , • , 1 •■ ' a Matt. 10. 23. & 4 Mark vi. 30. and told mm all things, both what they had done, and 12. 15. Mark e. Mark vi. 31. what they had tauglit. ^ And ^he said unto them, '• Come jokne. 1, -i ye yourselves apart into a desert place, and rest a while : * ^"""^ ^- ^''• for ''there were many coming and going, and they had no d Mark 3. 20. 6 Mark vi. 32. leisure so much as to eat. ^ And ' after ^these things * he e Matt. 14. 13. 8 LukVix. 10. took them and went aside privately, [and] ' they departed 9 Mark vi. 32. by ship privately. '" Jesus went over the sea of Galilee HMarr^Hsa O^hlch is the sea of Tiberias) "into a desert place, 12 Luke ix. 10. '^belonging to the city called Bethsaida. '^ And the 13 Mark vi. 33. people saw them departing, and many knew him : and w Matt. xiv. 13. " ^vhen the people had heard thereof, they '^ ran afoot thither out of all cities, and outwent them, and came together 16 Mark VI. 34. ^j^^q }^ip-j • 16 i^^iA -^Jcsus, wheii he came out, saw much peo- ^H^^^i ^- ^^- ^ pie, and was moved with compassion toward them, because 1- Luke IX. 11. ^j^g^^ were as sheep not having a shepherd : '' and he received 18 Mark vi. 34. them, and spake unto them of the kingdom of God, '* and 19 Luke ix. 11. j-^g began to teach them many things, '* and healed them 20 John vi. 2. that had need of healing. "" And a great multitude fol- lowed him, because they saw his miracles which he did on them that were diseased. Matt. xiv. part after. 13, and ver. 14. — 13 — he departed thence by ship into a desen place apart — followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and ^was moved with compassion toward them, and he healed their sick. ^/'Jr,^" ^^' '^^^^^ Luke ix. part of zer.ld. 11. — 10 ''And the apostles — told him all they had done, a Mark 6. 30. "And — into a desert place — 11 And the people, when they knew ?'<, followed him — . i Matt. 14. 13. Section IV. — Five thousand are fed miraculously.^ sect. iv. Matt. xiv. 15-21. — Mark vi. 35-44. — Luke ix. 12-17. — Johiv vi. 3-14. y ^ gg 1 john-i-i. 3. ' And Jesus went up into a moimtain, and there he sat J. P. 4741. 2 John vi. 4. with his disciples. "And "the Passover, a feast of the on the ivay to • 1 -iTTTi IT 1 ^■r^ i • Jerusalem about 3 John VI. 5. Jews, was niffh. When "Jesus then hited up his eyes, the time of the and saw a great company come unto him, he saith unto — Philip, '•' Whence shall we buy bread, that these may eat ? " e see Notej.^^ 4 John vi. 6. 4 %^^^ ^]^jg hg gg^j J ^Q prove him : for he himself knew what Deut'. le'. Ljohn 5 John vi. 7. he would do. '" Phihp answered him, " Two ^hundred penny- j Matt.^4^. i4. worth of bread is not sufficient for them, that every one of <= see Numb. u. 6 Mark vi. 35. them may take a little." ^ x^nd ''when the day was now ^ jiatt. i4. is. 7 Luke ix. 12. far spent, his ' twelve * disciples came unto him, and said, ^'^^ ^- i"2- 9 Markvhsc! '"' This is a desert place, and now the time is far passed: 10 Luke ix. 12. 5 send them away '" (the multitude), " that they may go into a Mark vi. 36. ^j^^ 'Uowiis and " couutrv round about, and into the vil- 12 Luke IX. 12. _ - ' 13 Mark ^-i. 36. lagcs, '"and lodge, '"and buy themselves bread: for they u Luke ix. 12. have nothing to eat." '" He answered and said unto them, 16 Mark ^.37. ''"Theynecd not depart : '*give ye them to eat." And 17 Matt. xiv. 16. they say unto him, "Shall 'we go and buy two hundred ^^'^^^^I'.Hf^' Mark VI. 37. *pennyworth of bread,^ and give them to eat?" ''He *The Roman pen- saith unto them, " How many loaves have ye ? go and hii'f-penny'""[i5 see." And when they kncAv,' they say, " Five, -^and two il? S "^ ^^''"' 20 John vi. 8. fishes." '"One of his disciples, Andrew, Simon Peter's h see Note?. 2ijoimvi. 9. brother, saith unto him, -'"There is a lad here, which "^Luke'g,''] "see hath five barley loaves, and two small fishes: ^but what Ma'ks^'s.^'^ 22 Matt. xiv. 18. are they among so many! " °^And he said, " Bring them ^^ 2 Kings 4. 43. VOL. II. I* Mark vi. 38. 103 CHRIST SENDS THE MULTITUDE AWAY. [Part IV. hither to me." *'And Jesus said ^Mo his disciples, ^ ■'°''" ^'-"'• ^* " Make the men sit down, ^^ by fifties in a company." 25 joU vTio.' *' And he commanded them to make all sit down by com- ^' Lukeix. 14. panics upon the green grass : ^* (now there was much grass Z jlhn''v7. 10. in the place.) "^ And they did so, and made them all sit =9 Luke ix. 15. down. ^^ So the men sat down, in number about five ^° ''°''" '''■ ^**' thousand : '' and they sat down in ranks, by hundreds, ^' ^i"'' ^'- ^o- and by fifties. ^^ And when he had taken the five loaves 32 Mark vi. 41. ftisam. 9. 13. and the two fishes, he looked up to heaven, ''and blessed, IVTotf Oft Ofi and brake ; '^ and when he had given thanks, he distributed ^' Jo''" '''• "• ''the loaves, and gave them to his disciples, to set before ^^ Mark vi. 41. them, '^ and the disciples to the multitude, '" and the dis- ^' Matt. xiv. 19. ciples to them that were set down ; and likewise " the two 3° Marl vi "1 fishes, '^ of the fishes as much as they would, '" divided he ss joh.i vi. 11. among them all. '° And they did all eat, and were filled. 'I *!"'' "• ^V " "^40 Mark vi. 42, ^' When they were filled, he said unto his disciples, « john vi. 12. " Gather up the fragments that remain, that nothing be i Matt. 14.20. lost." "'^Therefore they gathered them together, ''^ 'and '''* J"''" '^': i^- 6. 13. ' ' they took up twelve baskets full' of the fragments '''' of the 44 j^^n vl is. 1 See Note 9. fjyg barley loaves, ""^and of the fishes, "'^ which remained ■'^ Mark vi. 43. over and above unto them that had eaten. "And they ^^ ;!f '," '"'z'^" . J 47 Walt. XIV. 21. that had eaten were about five thousand men, beside wo- men and children. "^ Then those men which had seen the -^s joim vi. 14. jGen. 49. 10. miracle that Jesus did, said, "This is of a truth •'that Deut. 18. 15, 18. , ^ . ' i i ,, Matt. 11. 3. John prophct that should come into the world. 1. 21. & 4. 19,25.^ ^ & 7. 40. Matt. xiv. ver. 15, part ofver. 16, ver. 17, part qfver. 19, and ver. 20. — 15 *^And when k Mark 6. 35. it was evening, his disciples came to him, saying, " Tliis is a desert place, and the time is now past ; send the multitude away, that they may go into the villages, and buy them- selves victuals." 16 But Jesus said unto them, — " give ye them to eat." 17 And they say unto him, " We have here but five loaves, and two fishes." 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and, Ich. 15. 36. Mark looking up to heaven, 'he blessed, and brake; and gave the loaves to his disciples — JMa k6 42 ' ' ^^ "And they did all eat, and were filled : and they took up of the fragments that re- Luke 9. 17. mained twelve baskets full. Jolin 6. 12. Mark vi. 44. And they that did eat of the loaves were about five thousand men. n Matt, 14. 15. LuKE ix. part ofver. 12, ver. 13, part of ver. 14, and ver. 16, and 17. — 12 "And when Mark 6. 35. jjjg ^^y began to wear away, then came the — and said unto him, " Send — away, that they may go into the — country round about, — and get victuals : for we are here in a desert place." 13 But he said unto them, " Give ye them to eat." And they said, " We have no more but five loaves and two fishes ; except we should go and buy meat for all this people." 14 For they were about five thousand men. And he said — " Make them sit down — " 16 Then he took the five loaves and the two fishes ; and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. "Mark 6. 42. ' l'^ "And they did eat, and were all filled : and there was taken up of the fragments that John 6. 13. remained to them twelve baskets. ■''Ma'rk'e. 42^ ' JoiiN vi. part ofver. 11, and 13. — 11 And Jesus took the loaves ; — to the disciples, — Luke 9. 17. 13 — ''and filled twelve baskets with the fragments — . Luke 9. 12. SECT. V. Section V. — Christ sends the Multitude away, and prays alone.^ Matt. xiv. 22, 23.— Mark vi. 45, 46.— John vi. 15. V.^. 28. 1 "When Jesus therefore perceived that they would come ' Johnvi. 15. p^obrb/'^!Lr ^"^ t^'^® h™ '^y force, to make him a king, "straightway ^Markvi. 45. Jerusalem. he constraincd his disciples to get into the ship, and to go * Or, over against to the othcr sidc bcforc *unto Bethsaida, while he sent k^'e'^No^e 10 ^^^y *h^ people. ' And when he had sent the multitudes ^ Matt, xiv.23. av/ay, he went up, "he departed again, into a mountain < John vi. 15. himself alone — '' apart to pray: and when the evening was » Matt. xiv. 23. come, he was there alone. Matt. xiv. ver. 22, and part of ver. 23. — 22 And straightway .Tesus constrained his dis- ciples to get into a ship\ and to go before him unto the other side, while he sent the mul- titudes away. 23 —into a mountain — . Mark vi. 46. And when he had sent them away, he departed into a mountain to pray- Sect. VI.] CHRIST WALKS ON THE SEA. 103 Section VI. — Christ walks on the Sea to his Disciples, who are over- sect, vi. taken with a Storm} V.JE. 28. Matt. xiv. 24-33.— Mark vi. 47-52.— John vi. 16-21. J. P. 4741. 1 John vi. 16. 'And "when the even was now come, his disciples went 11^' 2 joiin vi. 17. down unto the sea, " and entered into a ship, and went over ' ^^"^ ^o'" ^i- , t^ 1 1 .1 1 • • .1 a Matt 14.23. 3 Mark vi. 47. the sca toward Capernaum : and the ship was in the Mark 6. 47. 4 John vi. 17. midst of the sea, and he alone on the land ; '' and it was s John vi. 18. now dark, and Jesus was not come to them. ^ And the 6 Matt. ,xiv.24. sea arosc, by reason of a great wind that blew. ^ But the ship was now in the midst of the sea, tossed with waves ; 7 Mark vi. 48. for the wind was contrary. '' And he saw them toiling in 8 Matt. xiv. 25. rowing : * and 'in the fourth watch of the night Jesus went * M"'' ^- ^'^■ 9 Mark vi. 48. uuto them. Walking on the sea; ''and 'would have passed c see Luke 24. as. 10 joim vi. 19. by them. '° So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship : and they were 11 Matt. xiv. 26. afraid. '' And when the disciples saw him ''walking on the ^^"^ ^- ^■ sea, they were troubled, saying, " It is a spirit ! " and they 12 Mark vi. 50. cricd out for fear. '^For they all saw him, and were 13 Matt. xiv. 27. troubled. '^But straightway Jesus spake unto them, say- u Matt, xiv.28. ing, " Be ''of good cheer ; it is I ; be not afraid." '" And "gMar^k 6. so. John Peter answered him and said, "Lord, if it be thou, bid me 15 Matt, xiv.29. come unto thee on the water." '° And he said, " Come." And when Peter was come down out of the ship, he IS Matt. xiv.30. Walked on the water, to go to Jesus. '^But when he saw the wind ^boisterous, he was afraid ; and beginning to * ^^ ^t^^M- 17 Matt. xiv. 31. sink, hc cried, saying, "Lord, save me ! " '' And immediately Jesus stretched forth his hand, and caught him, and said unto him, " O ^thou of little faith ! wherefore didst thou /Matt. c. so. & 18 Mark vi. 51. (Joubt ? " '^ Aud hc wcut up uuto them into the ship; 19 John vi. 21. 19 ^jjgj^ j.jjgy. vvillingly received him. ^^ And when they 21 jthn v^^^^i^^ were come into the ship, the wind ceased, ^' and immedi- 22 Mark vi. 51. atcly thc ship was at the land whither they went. " And they were sore amazed in themselves beyond measure, and 23 Mark vi. 52. wondcrcd. " For ^they considered not the miracle of the g Mark 8. i7, is. 24 Matt. xiv.33. j^g^Ygg. f^j. ^j^jgij. ''heart was hardened. '^' Then they ''Mark 3.5. &i6. that were in the ship came and worshipped him, saying, " Of 'a truth thou art the Son of God ! "°> , Ps. 2. 7. See Mark 1. 1. Mark v'l.partofver.AT, 48, cc;-. 49, and part of vcr. 50, 51. — 47 — when even was come "> ^'^'^ ^"^^ ^'^- — 48 — for the wind was contrary unto them ; and about the fourth watch of the night he cometh unto them, walking upon the sea, — 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out : 50 And immediately he talked with them, and saitli unto them, " Be ■'of good cheer : it is I ; be not afraid." 51 — and j Matt. 14. 27. ii, -J A John 6. 20. the wmd ceased ; — . J oHf! vi. vei-. 20, and part of ver.2l. — 20 But he saith unto them, " It '•is I; be not fcMatt. 14. 27. ..,,,„,.',,. Mark 6. 50. afraid. 21 — into the ship : — . Section VII. — Christ heals many People. sect\_vii. Matt. xiv. 34-36.— Mark vi. 53, to the end. V. E.. 28. 1 Mark vi. 53. ' And "wheu they had passed over, they came into the J- P- 4741. 2 Mark vi. 54. land of Genncsaret, and drew to the shore. ■ And when lll^' they were come out of the ship, straightway they knew aMatt. 14. 34. 3 Matt. xiv. 35. him. ^And when the men of that place had knowledge of him, they sent out into all that country round about, 4 Mark vi. 55. ^ and ran through that whole region round about, and be- gan to carry about in beds those that were sick, wliere they 5 Matt. xiv. 35. heard he was ; '*and brought unto him all that were dis- 104 CHRIST TEACHES AT CAPERNAUM. [Part IV, eased. * And whithersoever he entered, into villages, or « Mark vi. 56. cities, or country, they laid the sick in the streets, and J Matt. 9. 20, 21. bcsought him, that 'they might touch if it were but the Ac" 19. 12. ■ border, '^ the hem, of his garment: and "as many as 7 Matt. xiv. 36. "wa^rk'a^o"' touchcd were made perfectly whole. Acta^ig. 19. Matt. xiv. 34, and part ofver. 36. — 34 ''And when they were gone over, they came d Mark 6. 53. into the land of Gennesaret. 36 And besought him that they might only touch — . * Of' **• Mark \i.part of v. 56. — of his garment : and as many as touched *him were made whole. SECT. VIII. Section VIII. — Christ teaches in the Synagogue of Capernaum — V ^28 Conversation with his Disciples. J. P. 4741. John vi. 22, to the end, and vii. 1. Capernaum. 22 'YuE day following, whcn the people which stood on the other side of the sea saw that there was none other boat there, save [that] one [wherein to his disciples were entered], and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone, ^^ (howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks ;) ^* when the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seek- ing for Jesus. '^^ And when they had found him on the other side of the sea, they said unto him, " Rabbi, when camest thou hither ? " ^^ Jesus an- swered them and said, " Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, * Or, fTork not. and wcrc filled. ^''^ *Labor not for the meat which perisheth, but "i!'5i.^&4.''i4^''' "for that meat which endureth unto everlasting life, which the Son of 6 Matt. 3. 17. & Man shall give unto you : 'for him hath God the Father sealed." & 9°'?. 'Luke 3! ^^ Then said they unto him, "What shall we do, that we might fatl-tdi'l work the works of God ? " I'pet I'^n^' ^' ^^ Jesus answered and said unto them, " This "is the work of God, ciJohns. 23. that ye beheve on him whom He hath sent." "t": Mar^c" t ^° They said therefore unto him, " What ''sign showest thou then, 11. 1 Cor. 1. 22. ^^|^a,t we may see, and believe thee ? what dost thou work ? ^^ 'Our "n.7. Nci.'. y."i5! fathers did eat manna in the desert ; as it is written, ' He -^gave them rcor'. jo'. 3."' bread from heaven to eat.' " ■^p "re 24 2- ^*' ^^ Then Jesus said unto them, " Verily, verily, I say unto you, Moses gave you not that bread from heaven ; but my Father giveth you the true bread from heaven. ^^ For the bread of God is He which cometh down from heaven, and giveth life unto the world." ^seech. 4. 15. ^4 'pj^gjj ^said they unto him, " Lord, evermore give us this bread." Aver. 48,58. ^5 ^j^^ Jcsus Said unto then>, " I ''am the bread" of Hfe : 'he that nS^eeNoteu. ^ comcth to mc sliall never hunger ; and he that believeth on me shall 37. never thirst. ^^ But ■'I said unto you. That ye also have seen me, and ■//ver'.Ts'.'^^' believe not. ^'' All Hhat the Father giveth me shall come to me ; and z Matt. 24. 24. ch. 'him that cometh to me I will in no wise cast out; ^^ for I came 2. 19.' 1 John'".' down from heaven, "not to do mine own will, "but the will of Him Jaiatt. 26. 39. t'l^t sent me. ^^ And this is the Father's will [which hath sent me], ch. 5. 30. "that of all which he hath given me I should lose nothing, but should "ch.io.2t.&i7. ''^iss it up again at the last day. ^° And this is the will of Him that 12. & 18. 9. sent me, ''that every one which seeth the Son, and beheveth on him, ^chl'k 15, 16 & may have everlasting life : and I will raise him up at the last day." ^' ^^' '^^ The Jews then murmured at him, because he said, " I am the ?Matt.i3. 5o, bread which came down from heaven ; " '*^and they said, " Is 'not this 4. 22. ' ■ Jesus, the son of Joseph, whose father and mother we know ? how is it then that he saith, I came down from heaven ? " ^^ Jesus therefore answered and said unto them, " Murmur not Sect. IX.] CHRIST CONVERSES WITH THE SCRIBES. 105 among yourselves. ** No '^man can come to me, except the Father ''g^'^"'' ^- '*• ''"■ which hath sent me draw him : and I will raise him up at the last day. *^ It 'is written in the Prophets, ' And they shall be all taught y/o^^-J^./f" of God.' 'Every man therefore that hath heard, and hath learned of a.'He'b. 8. 16. the Father, cometh unto me. ''^ Not "that any man hath seen the sver. '37.' Father, "save he which is of God, he hath seen the Father, "v Verily, lull^^u^^^'^'^- verily, I say unto you, "He that believeth on me hath everlasting hfe. Luke 10. 22. ch. ■ "^ . 1. 18. Sc 7. 29. ^® I ""am that Bread of Life. "^^ Your ^fathers did eat manna in the wil- & 8. 19. derness, and are dead : ^^ this ""is the Bread which cometh down from '^se^^l'^l^' ^^' heaven, that a man may eat thereof, and not die. °^ I am the Living zver.ss, 35. Bread "which came down from heaven : if any man eat of this Bread, ^^^^.^^s^' 25! he shall hve for ever. And 'the bread that I will give is my flesh, ^er-si. z ver. 51 58. which I will give for the life of the world." ach.3. 13. ^~The Jews therefore 'strove amonsr themselves, saying, " How "'can sHeb. 10.5, 10. .U- ■ 1- fl u * * :, ') ' .» &' cch. 7. 43. &9. this man give us his ilesn to eat : le. & 10. 19. ^■^Then Jesus said unto them, "Verily, verily, I say unto you, 'Except ''^h. 3. 9. ye eat the flesh of the Son of Man, and drink his blood, ye have no see ch. "1. h.' life in you. ^* Whoso -^eateth my flesh, and drinketh my blood, hath ■'^ch. "^4.^14.*"' ^ eternal life ; and I will raise him up at the last day. ^^ For my flesh is meat indeed, and my blood is drink indeed. ^^ He that eateth my flesh, and drinketh my blood, °dwelleth in me, and I in him. ^^ As the g- 1 John 3. 24. & living Father hath sent me, and I live by the Father : so he that ' ' eateth m.e, even he shall live by me. ^^This 'is that Bread which a ^er. 49, .^o, 51 came down from heaven: not as your fathers did eat [manna], and are dead: he that eateth of this Bread shall live for ever." ^^ These things said he in the synagogue, as he taught in Caper- naum. "''Many 'therefore of his disciples, when they had heard this, ^l"\g^^- *^''" said, " This is a hard saying ; who can hear it ? " ^'^ When Jesus knew in himself that his disciples murmured at it, he said unto them, "Doth this offend you? ^"^ T'lHiat •'and if ye shaU see the Son of Jl'^yhj^ij^si.^fc Man ascend up where he was before? "^It 'is the Spirit that quick- i9. Acts i. 9. eneth ; the flesh profiteth nothing: the words that I speak unto you, uicm.^.Q. they are spirit, and they are hfe. ^^But 'there are some of you that ^ ver. 36. believe not." For '"Jesus knew from the beginning who they ™ch. 2. 24,25. & . 13 11 were that believed not, and who should betray him. "^ And he said, "Therefore "said I unto you, that no man can come unto me, ex- nver. 44, 45. cept it were given unto him of my Father." "^^ From "that time many over. eo. of his disciples went back, and walked no more with him. ''"Then said Jesus unto the Twelve, " Wifl ye also go away?" "^ [Then] Simon Peter answered him, " Lord, to whom shall we go ? thou hast ''the words of eternal hfe. ^^ And 'we believe and are sure that thou pActss. ao. art that Christ, the Son of [the hving] God." ™ Jesus answered them, 'seeaiiirki.].& " Have 'not I chosen you Twelve, ^and one of you is a devil ? " eh'?'. Ygl^'&n: ''^ He spake of Judas Iscariot the son of Simon ; for he it was that ^^- , „ „ should betray him, being one of the Twelve. sch. 13.27. 1 John vii. 1. 'After these things Jesus walked in Galilee ; for he would not walk in Jewry, 'because the Jews sought to kill him. «ch. 5. le, is. Section IX. — Christ converses ivith the Scribes and Pharisees on the sect. ix. Subject of Jewish Traditions. y ^ 28. Matt. xv. 1-20. — Mark. vii. 1-23. j. p. 4741. 1 Mark vii. 1. ' Then "came together unto him the Pharisees, and cer- capemaum. 2 Mark vii. 2. tain of the Scribes, which came from Jerusalem ; ^ and a Matt. is. i. when they saw some of his disciples eat bread with *de- *oi, common. filed (that is to say, with unwashen) hands, they found 'i"the*'OT'i^!fa], 3 Mark vii. .3. fg^.jjf^ 3 ^^^ ^j^^ Pharisccs, and all the Jews, except they Ti'tophyiict; «? wash their hands toft, eat not, holding the tradition of the *» '■'^^ e""""- ' VOL. II. 14 106 CHRIST CONVERSES WITH THE SCRIBES. [Part IV. elders ; ^ and when they come from the market, except 4 Mark vu. 4. they wash, they eat not ; and many other things there be, which they have received to hold, as the washing of cups, t sextarius is a- ^nd tpots, brazen vessels, and of *tables ;) Hhen 'the Phar- * Markvii. 5. bout a pint and . i Vi -i i i i • r ■ i -tiT\ a half. isees and Scribes asked him, saying, " Why "do thy dis- " Matt. xv. 1. lMatt.l5.2. ciples transgress ''the tradition of the elders? for they '^^^''-''^-^ c Mark?. 5. wash not their hands when they eat bread." *But he an- » Matt. xv. 3. o See Note 14 swcrcd and said unto them, "Why do ye also transgress e Exod. 20. 13. thc commandmcnt of God by your" tradition ? ° For ' '^='"- "^^ *- 5.^i6.^''proi^''23; Crod Commanded, saying, ' Honor 'thy father and mother ;' E^d'''^3'''f ^' ^"^' '° ' Whoso ^curseth father or mother, let him die the '» Mark vii. lo Lev. 20. 9. Deut. death.' " But ye say, ' If a man shall say to his father or " Markvii. n 2o!&'3o™7'. ' mother, ^It is Corban (that is to say, a gift), by whatsoever «■ [Of. " if« i« 6« thou mightest be profited by me : he shall be free ; '^ and ^' Matt. xv. e. muia cor?imon a- honor uot liis father or his mother, '^and ye suffer him no " Markvii. 12. on°"|ucii*^ occas- morc to do aught for his father or his mother ; ''' thus have " Matt. xv. e. the'i^iiMiselsre- Y^ made the commandment of God of none effect by your leased a child tradition, ^'^ which ye have delivered : and many such like '^ Markvii. 13. trom supporting ' -^ . n • his parents, and thinsTS do vc. "^ Yc hyoocrites ! well did Esaias 'prophesy '•= Matt. xv. 7. even deemed it„^ ■'....•'.'■. s. s. j sacrilege if lie OI yOU Saying, aS it IS written, " Mark vii. 6. afterwards gave their u^se.-see ' This pcoplc 'Mrawcth nigh unto me with their mouth, '* Matt. xv. 8. is's^'feaj'^Ys"] '^"'^ honoreth me with their lips ; A Mark 7. 6. But their heart is far from me.' i Isa. 29. 13. Ezek. 33. 31. 10 Howbcit, ill vaiu do they worship me, teaching for doctrines " Mark vii. 7. the commandments of men. ^° For laying aside the command- ^^ Mark vii. s. ment of God, ye hold the tradition of men, as the washing of pots and cups : and many other such like things ye do." jMatt. 15. 10. 21 ^j-^^ J when he had called all the people unto him, he ^' Markvn. 14 said unto them, " Hearken unto me every one of you, and understand ! ^^ There is nothing from without a man, that =2 Markvii. 15. entering into him can defile him : but the things which come out of him, those are they that defile the man. i Acts 10. 15. ^^ ^^ Not ''that which goeth into the mouth defileth a man ; ^^ Matt. xv. 11 20. iTim. 4.4. ' but that which cometh out of the mouth, this defileth a z Matt. "11. 15. man. ^'' If 'any man have ears to hear, let him hear !" 24 Mark vii. le. mMatt. 15. 15. ^^ And " whcu he was entered into the house from the ^^ Mark vii. 17. people, °° then came his disciples, and said unto him, =" Matt, xv 12. " Knowest thou that the Pharisees were offended, after they heard this saying?" "But he answered and said, ^' Matt. xv. 13. Yco? s^'il' &c " E^^ry "plant which my heavenly Father hath not planted, Is. 9. 16. Mai. shall be rooted up. ^' Let them alone : "they be blind lead- «* Matt. xv. 14. Luket'39.' ^^' ers of the blind ; and if the blind lead the blind, both p Mark 7. 17. shall fall into the ditch." '''Then ^answered Peter and =' Matt. xv. 15. said unto him, "Declare unto us this parable." '" And ^o Matt. xv. le. , Matt. 16.9. Jesus said ^'unto them, '^"AreVe also yet without un- ^' M"'"^ vii. is. Mark 7. 18. , ,- ., -, t-. i i ^i ^ r i ^ 32 Matt. xv. 16. ri Cor. 6. 13. dcrstandiug ? "■* JJo not ye yet understand, that whatso- .13 Matt. xv. 17. ever ^'' thing from without entereth into the man, ^^ at the ^* Mark vii. is. mouth, ^S:^ cannot defile him; ^'because it entereth not 3° JJ^"^" ^^" j"; into his heart, but into the belly, and goeth out into the 37 Mark vi.. 19. draught, purging all meats?" '^And he said, " That =' ^ark vii. 20. which cometh out of the man, that defileth the man. '2h Pro;'6*'i4: '' "For ^° those things which proceed out of the mouth '' JJ"' ;'; jg- i5.'i9!'jtm^s ": ^^^^ f'0''th from the heart ; and they defile the man. 41 Matt. xv. 19. 6." ' ' ■" For ^^from within, out of the heart of men, proceed evil -"^ Markvii. 21. » Gr covetous- thoughts, adultcries, fornications, murders, "Hhefts, ■*" false ^^ m^t/xv. 19 w7ses. '"''''"*' witness, "' *covetousness, wickedness, deceit, lasciviousness, 45 Mark vii. 22. Sect. X.] THE CANAANITE'S DAUGHTER HEALED. 107 « Mark Tii. 23. an cvil eye, blasphemy, pride, foolishness: "all these « Matt. XV. 20. evil things come from within, and defile the man. "' These are the things which defile a man : but to eat with un- washen hands defileth not a man." Matt. xv. part of verAjiyVer. 5, part of ver. 6,8, ver. 9, 10, and part of ver. 17,18, ^ 19. — ITlien 'came to Jesus Scribes and Pharisees, wliich were of Jerusalem, — 4 — " "He ^ j;" Sl.'l?! Lev. that curseth fatlier or mother, let him die the death." 5 But ye say, " Whosoever shall qq.' b.Deu't. 27. say to his father or his motlier, "It is a gift, by whatsoever thou mightest be profited by ^gg^^; -°' ^°' me; 6 — he shall be free—. 8 "This "people—. 9 But in vain they do worship me, ^ gee Mark 7. U, ^teaching for doctrines the commandments of men." 10 ^And he called the multitude, 12. and said unto them, " Hear, and understand : 17 — entereth in — goeth into the belly, ^^f'^i;'^^'^''''^' and is cast out into the draught .' 13 But — . 19 — ^out of the heart proceed evil ^ i^ ^q_ i3_ coI. thoughts, murders, adulteries, fornications, thefts, — blasphemies." 2. 18,-22. Tit.l. Mark yli. part of ver. 5, 6, ver. 9, and paH of ver. 10, 13, 17, 18.— 5 — " Why walk j, Mark 7. 14. not thy disciples according- to the tradition of the elders, but eat bread with unwasheu j oen. 6. 5. & 8. hands .'" 6 He answered and said unto them, " Well hath Esaias prophesied of you 21.^ Prov. 6. 14. hypocrites — ' honoreth ''me with their lips, but their heart is far from me.'" 9 And ^ Is.29. 13. Ezek. he said unto them, " Full well ye ^reject the commandment of God, that ye may keep 33. 31. Matt. 15. your own tradition. 10 For Moses said, ' Honor 'thy father and thy mother ; and, — ^ ^^ frustrate 13 Making the word of God of none effect through your tradition, — "17 — his disciples j gee Matt. 15. 4. asked him concerning the parable. 18 And he saith — " Are ye so without understand- ing also ? Do ye not perceive, that whatsoever — ." Section X. — Christ heals the Daughter of the Canaanite or Syro- sect, x. Phoenician Woman.^ V. M. 28. Matt. xv. 21-28.— Mark vii. 24-30. J. P. 4741. iMatt. XV. 21. 'Then Jesus ^ arose, and ^ went thence, and departed '^J^' 2 Mark vii. 24. -j^^-q ^j^g coasts of Tyre and Sidon. "And "entered into p see Note is. 4 Matt. XV. 22. a house, and would have no man know it ; but he could 6 Mark vii. 24. not bc hid. " For, 'behold! a woman of Canaan, ® whose 6 Markvii.25. y^^jjcr daughter had an unclean spirit, heard of him, and ^ Matt. XV. 22. ^ = r 1 i ■ i l • • 8 Mark Vii. 25. camc out 01 the same coasts, and cried unto him, saying, 9 Matt. XV. 22. "Have mercy on me, O Lord, thou Son of David! my 10 Matt. XV. 23. daughter is grievously vexed with a devil." '"But he an- swered her not a word. And his disciples came and be- sought him, saying, " Send her away ; for she crieth after 11 Matt. XV. 24. us." " But hc auswercd and said, "I "am not sent but ''Acts'3^25; le. 12 Matt. XV. 25. unto thc lost sheep of the house of Israel." '"Then came ^. i|- *'^- ^°'°- 13 Mark vii. 25. ghe '^aud fell at his feet, '"and worshipped him, saying, 15 M^^k vil:2t " Lord, help me ! " '' The woman was a *Greek, a Syro- * o^' «™'*- Phoenician by nation ; and she besought him that he would 16 Matt. XV. 26. ^,^g^ fQ..^j^ ^}^g jjg^.jl Q^i- Qf jjgj. (laughter. "=But he an- " Mark vii. 27. swercd and said "unto her, "Let the children first be 18 Matt. XV. 25. filled: for "it Hs not meet to take the children's bread, s Mark 7. 27. 19 Matt. XV. 27. and to cast it to 'dogs."i "And she said, " Truth, Lord : <=g<=h- '•6-™i.3. yet the dogs eat of the crumbs which fall from their mas- q see Note le. 20 Mark vii. 28. ter's table ; — '" the dogs under the table eat of the children's 21 Matt. XV. 28. crumbs." "' Then Jesus answered and said unto her, " O 22 Mark vii. 29. womau ! great is thy faith!" "And he said unto her, 23 Matt. XV. 23. " For this saying, ^^ be it unto thee even as thou wilt : -" go ^ Mau.xv:S'. % way; the devil is gone out of thy daughter." "And 26 Mark vii. 30. her daughter was made whole from that very hour. '^ And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. Ma-rk\u. part of ver. 2i, 25, 27,28. — 24 ''And from thence he — went into the bor- ^ Matt. 15. 21. ders of Tyre and Sidon, and — 25 — a certain woman — came — 27 But Jesus said — "it * *"* * ^is not meet to take the children's bread, and to cast it unto the dogs." 28 And she answered and said unto him, " Yes, Lord ; yet — ." 108 CHRIST GOES THROUGH DECAPOLIS. [Part IV. SECT. XI. V.JE. 28. J. P. 4741. Decapolis. a Matt. 15. 29. b Matt. 9. 32. LukeH. 14. c Mark 8. 23. John 9. 6. d Mark 6. 41. John 11. 41. & 17. 1. e John 11. 33, 38. /I3. 35. 5, 6. Matt. 11.5. g Mark 5. 43. h Is. 35. 5, 6 Matt. 11. 5. Luke 7. 22. Section XI. — Christ goes through Decapolis, healing and teaching. Matt. xv. 29-31.— Mark vii. 31, to the end. ' And "again ^ Jesus, ' departing from the coasts of Tyre ' Mark vii. 31. and Sidon, came unto the sea of Gahlee, through the midst \ ^^'4 J^ilsf- of the coasts of Decapohs. ^^ And Hhey bring unto him one 37. that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. •'^ And he took him aside from the multitude, and put his fingers into his ears, and 'he spit, and touched his tongue ; ^^ and ''looking up to heaven, "he sighed, and saith unto him, " Ephphatha ! " that is, Be opened ! ^^ And -^straight- way his ears were opened, and the string of his tongue was loosed, and he spake plain. ^^ And ^he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published it. ^^ And were beyond measure astonished, saying, " He hath done all things well : he maketh both the deaf to hear, and the dumb to speak." ^^And [he] went up into a mountain, and sat down Matt. xv. 29-31. there, 3" and ''great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet ; and he healed them, '^^ insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see : and they glorified the God of Israel. » ch. 4. 18 Matt. xv. part qfver. 29. of Galilee — . And — departed from thence, and came nigh 'unto the sea SECT. XII. V. JE. 28. J. P. 4741. On a Mount by tlie Sea of Galilee. a Matt. 15. 32. b 2 Kings 4. 43. c Matt. 14. 19. d 1 Sam. 9. 13. Luke 92. 19. e Mark 8. 8, 9. 2 Mark viii. 2. 3 Mark viii. 3. 4 Matt. XV. 33. 5 Mark viii. 4. /Matt. 15.34. Sea ch. 6. 38. Section XII. — Four thousand Men are fed miraculously. Matt. xv. 32, to the end. — Mark viii. 1-10. ' In those days, the multitude being very great, and ' ""** ""• '• having nothing to eat, Jesus called his disciples unto him, and saith unto them, ^ " I "have compassion on the multi- tude, because they have now been with me three days, and have nothing to eat : ' and if I send them away fast- ing to their own houses, they will faint by the way ; for divers of them came from far." * And ''his disciples say unto him, ^ " From whence can a man satisfy these men with bread here in the wilderness ? ^ Whence should we ^ '"^"- ''"• ^^• have so much bread as to fill so great a multitude ? " "' And ' '"''"• ''''• ^^• Jesus saith unto them, " How many loaves have ye ? " And they said, " Seven, and a few little fishes." ^ And he ' M""" "^^ ='^- commanded the multitude to sit down on the ground. ^ And "he took the seven loaves and the fishes, and ''gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude, '° to set before them ; and they did set them before the people. " And they did all eat, and were filled : and they took up of the broken meat that was left seven baskets full. '^ And 'they that did eat were " ""»"• ''"• ^^■ four thousand men, beside women and children. ' ' And he "^ Matt. xv. 39. sent away the multitude, and took ship, '^ straightway he en- tered into a ship, with his disciples, and came "into the J^ ^*^^- ^J;^jq_ coasts of Magdala, '" into the parts of Dalmanutha. Matt. xv. 32, and part qfver. 33,39. — 32 Then Jesus called his disciples wnio /(Jm, and said, " 1 have compassion on the multitude, because they continue with me novir three days, and have nothing to eat : and I vs'ill not send them away fasting, lest they faint in the way." 23 — in the wilderness, — 39 — and came — . Mark viii. part nfver. 4, ver. 5, part of ver. 6, andver. 7, 8, 9, and beginning of ver. 10. — 4 And his disciples answered him, — 5 /And he asked them, " How many loaves 9 Matt. XV. 36. 10 Mark viii. 6. 11 Matt. XV. 37. Sect. XIIL] THE PHARISEES REQUIRE SIGNS. 109 have ye ?" And they said, "Seven." 6 And lie commanded the people to sit down on the ground : and he took the seven loaves, and gave thanks, and brake, and gave to his disciples — 7 And they had a few small fishes: and "'he blessed, and com- ff^Matt. 14. 19. ch. manded to set them also before them. 8 So ''they did eat, and were filled : and they ,j J|^^^^_ j5_ ^j. took up of the broken vicat that was left seven baskets. 9 And they that had eaten were about four thousand ; and he sent them away. 10 And — . ==^^=: Section XIII. — The Pharisees require other Signs — Christ charges sect, xiii. them with Hypocrisy. V. IE. 28. Matt. xvi. 1-12.— Mark viii. 11-21. J. P. 4741. 1 Matt. xvi. 1. ' The "Pharisees also with the Sadducees came, tempt- Magdaia. 2 Mark viii. u. ing, ^ bcgaii to question with Him; ^ and desired 'that he oMatt. 12. 38. 3 Matt. XVI. 1 ^Qyi(j show them a sign from heaven, ''tempting him. la! 54-56. John 4 Mark viii. 11. , i • i i Tin • ■ • 6 30 5 Matt. xvi. 2. He answered, and said unto them, " When it is evening, jicor. 1.22. 6 Matt. xvi. 3. ye say, ' It will be fair weather : for the sky is red.' " And in the morning, ' It will be foul weather to-day : for the sky is red and lowering.' O ye hypocrites ! ye can dis- cern tlie face of the sky ; but can ye not discern the signs 7 Mark viii. 12. of thc tinics ? " ' And hc sighed deeply in his spirit, and » Matt. xvi. 4. gaith^ "Why doth this generation, *a 'wicked and adul- <:m^"-12.39. 9 Mark viii. 12. terous generation, "seek after a sign? Verily I say unto lu Matt. xvi. 4. you, There shall no sign be given unto this generation, '" but the sign of the prophet Jonas ! " And he left them, and II Mark via. 13. (jgpaj-^gfj . "and entering into the ship again, departed to the other side. " Matt. xvi. 5. ,2^j^^ "when his disciples were come to the other side, "i^'''' s- 1^. 13 Mark viii. 14. tjjgy had forgottcu to take bread; ''neither had they in 14 Matt. xvi. 6. jj^g gj^jp ^-^j^ them, more than one loaf. '''Then Jesus 15 Mark viii. 15. i-^ charged them, and "'said unto them, "Take 'heed, and 'i^"kei2.i. 1" Matt. XVI. 6. ^ . beware of the leaven of the Pharisees, and of the Saddu- 17 Mark viii. 15. cees, "and of the leaven of Herod." "* And they reas- oned among themselves, saying, " It is because we have 19 Matt. xvi. 8. taken no bread." '" Which when Jesus perceived, he said unto them, " O ye of little faith ! why reason ye among 20 Mark viii. 17. yoursclves, becausc ye have brought no bread ? "^^ Per- ceive ^ye not yet, neither understand ? have ye your heart ^^^'^^ ^- ^^• 21 Mark viii. 18. yg^ hardened? ^'Having eyes, see ye not? and having 22 Mark viii. 19. gg^j-g^ hear ye not? and do ye not remember? ^^ When ^I ^e. 43.' Luke "^9! brake the five loaves among five thousand, how many bas- ^^' ^°'"' ®' ^^' kets full of fragments took ye up ? " They say unto him, 23 Markviii.2o. » -pwelve." '' "And ^when the seven among four thou- ^^i'g!!.^'^- sand, how many baskets full of fragments took ye up ? " 24 Mark viii. 21. ^j^^ they said, "Seven." =' And he said unto them, 25 Matt, xvi 11. <er. 11, 13, 14, 15, Bcr. 16, a7id part of ver. 17. — 11 'And the Phari- i Matt. 12. 38. & sees came forth, and — seeking of him a sign from heaven, — 13 And he left them, — ..on. 14 ""Now the disciples had forgotten to take bread,— 15 — he — saying, " Take heed, be- " '^''"' ^^' ^' ware of the leaven of the Pharisees," — 16 And they reasoned among themselves, saying, " It is "because we have no bread." 17 And when Jesus knew it, he saith unto them, n Matt. 16. 7. " Why reason ye, because ye have no bread ? — ." VOL. II. J 110 CHRIST HEALS A BLIND MAN. [Part IV. SECT. XIV. Section XIV. — Christ heals a Blind man at Bethsaida. V ^^28 Mark viii. 22-26. J. P. 4741. ^^ And He cometh to Bethsaida. And they bring a blind man unto Bethsaida. him, and besought him to touch him. ^^ And he took the bhnd man och. 7. 33. by the hand, and led him out of the town. And when "he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. ^* And he looked up, and said, " I see men, as trees, walking." ^^ After that he put his hands again upon his eyes, and made him look up : and he was restored, and saw every man clearly. ^^ And he sent *5^4"' ^' ^' ''^' ^^^^^ away to his house, saying, " Neither go into the town, 'nor tell it to any in the town." SECT. XV. Section XV. — Peter confesses Christ to be the Messiahs y ]^2g Matt. xvi. 13-20.— Mark viii. 27-30.— Luke ix. 18-21. J. P. 4741. ' And "Jesus went out, and his disciples, into the towns ' Mark viii. 27. cssarea Piiiiippi. of Csesarca Philippi : ^ and 'it came to pass, ^ when Jesus ^ Luke ix. is. rSeeN^i7. camc into the coasts of Csesarea Philippi, 'by the way, °as I Ma'k^u.'a?! a Matt. 16. 13. hc was aloHC praying, his disciples were with him : and ^ Luice ix. is. * Mark 8. 27. "he askcd his disciples, saying, "Whom '^do men say that ^^^''^''J^' c Mark 8. 27. I, the Sou of Mau, am?" 'And they * answered and » Mark viii. as! joVi.'si.' "^ 'said, " Some '*5a?/ that thoxi art John the Baptist; '"but ^ Matt. xvi. 14. "uke'g"-!'. some say, Elias ; "and others, Jeremias, or one of the n Matt. xvi. m. prophets ; '^ and others say, that one of the old prophets '^ Luke ix. i9. is risen again." '^ He saith unto them, " But whom say ye " Matt. xvi. 15. that I am?" '* And Simon Peter answered and said, '^ Matt. xvi. le. e See Mark 11. a Thou 'art the Christ, the Son of the living » God!" 8 See Note 18. ^ '^And Jesus answered and said unto him, "Blessed art " Matt. xvi. 17. /Epiies. 2. 8. thou, Simon Bar-jona ! ■'^for flesh and blood hath not re- ^G^'^'ii ^"" sealed it unto thee, but ^my Father which is in heaven. /tjoiln'i. 42. '^ And I say also unto thee, That ''thou art Peter, and " Matt. xvi. is. '^p^^'^j^jl"- 'upon this rock I will build my Church ; and ^the gates of j Job 38. 17. Ps. hell shall not prevail against it. " And *I will give unto " Matt. xvi. 19. Is. 38. 10. " " thee the keys of the kingdom of heaven : and whatsoever ^^j'ohnia\i^' *^^^ shall bind on earth shall be bound in heaven ; and whatsoever thou shall loose on earth shall be loosed in is Matt. xvi. 20. t See Note 19. hcavcu." ' '* Then 'charged he " straitly ''"his disciples, ■' Luke ix. 21. Mark's. 30.' ^' and commaudcd them, ^Hhat they should tell no man 21 fyk^ix^ai"" Luiie9. 21. jj^g^j jjg ^g^g [Jesus] the Christ. 22 Matt. xvi. 20. m Matt. 14. 9. Matt. xvi. part ofvcr. 14. — some Elias : — "Matt. 16. 16. Mkylk viii ■ part of ver. 27, 28, arati -per. 29, 30. — 27 — he asked his disciples, saying 27. ' " ' unto them, " Whom do men say that I am.'" 28 — they — " John "'the Baptist: — Matt. 16. 20. and others, One of the prophets." 29 And he saith unto them, " But whom say ye that '^t'"" ^\Jh I am .?" And Peter answereth and saith unto him, " Thou "art the Christ !" 30 "And he p Matt. 14. 3. ver. , , , , , , , , ,, r^■ 7, s. charged them that they should tell no man of him. 9 Matt. 16. 16. Luke ix. part ofvcr. 18, 19, ver. 20, andpart ofver. 21. — 18 — he asked them, saying, John 6.69. & 11. "Whom say the people that I am.'" 19 They answering said, " John ? the Baptist ; 2''- but some say, Elias ;" — 20 He said unto them, " But whom say ye that I am .'" 'Peter '^bS's! 30^"' answering said, " The Christ of God !" 21 ""And he — charged them to tell no man that _^_______. thing. SECT. XVI. V ^^28 Section XVI. — Christ astonishes the Disciples by declaring the J. P. 4741. Necessity of his Death and Resurrection. Galilee. Matt. xvi. 21, to the end. — Mark viii. 31, to the end, and ix. 1. — Luke ix. 22-27. oMatt.^i7,&c ' And 'from that time forth began Jesus "to show unto ' Mark viii. 31. g'sL&w'sf ^^^ disciples, how that he, 'the ''Son of Man, ''must go 3MarkviM.3i Luke 9. 20. & uuto Jcrusalcm, and suffer many things, ''and be rejected * Matt. xvi.21 * See John 1. 51. of the clders, and of the Chief Priests, and Scribes, and ' Mark vm. 31 Sect. XVII.^ THE TRANSFIGURATION OF CHRIST. HI 6 Matt, xyi.21. {jg kiHed, ''and be raised again the third day." 'And he u See Note 20. 8 Matt, xvi! 22! spake that saying openly. ^ Then Teter took him, and « Mark 8. 32. began to rebuke him, saying, " *Be it far from thee, Lord ! * Gr. puy thysdf » Markviii.33. this shall not be unto thee." "But when he had turned about, and looked on his disciples, he rebuked Peter, say- 10 Matt, xvi.23. ijjg^ u Qgt ^^gg behind me, Satan ! '" thou ''art an offence '^^°"- ^- ^- . unto me : for thou savourest not the things that be of God, " Markviii.33. 11 but the things that be of men." 12 Markviii.34. '-'And when he had called the people unto him, with his ,, ,„ „„ , 1. • 1 -1 1 1" 11 Tf e -n eMatt. 10, 38. & 13 Luke IX. 23. disciples also, he said unto them alJ, " li any man will 1 6. 24. Mark 8. come after me, let him deny himself, and take up his cross /Matt"i6. 26. 14 Luke ix. 24. daily, and follow me. '^ For whosoever will save his life Marks. 36. 15 Markviii.35. shall lose it : but '"whosoever shall lose his life for my sake ^liarks. 38. 16 Luke ix. 25. and the Gospel's, the same shall save it. '^ For -^what is a jobni.'ii.' ^"^ man advantaged, if he gain the whole world, and lose him- a Dan. 7. 10. . Zech 14 5 17 Markviii. 36. self. Or be cast away? "For what shall it profit a man, if Matt.' 25.' si. 18 Mark viii. 37. he shall guiu the whole world, and lose his own soul ? '^ Or ; job'^34*'ii 19 Matt, xvi.27. Yvhat shall a man give in exchange for his soul ? '" For "the £'• ''^;?^;o ~ . " Prov. 24. 12. Son of Man shall come in the glory of his Father ''with his Jer. 17.10. & 32. angels : 'and then he shall reward every man according to 1 cor.Ts. 2 c'or. 20 Mark viii. 38. his works. ^" Whosoever •' therefore shall be ashamed of u.^Rev.l''^.&. me and of my words, in this ^adulterous and sinful gener- ■'fj.^^\„ „„ ation ; of him also shall 'the Son of Man be ashamed, Luke'9.26.&i2. 21 Luke ix. 96. vvheu he Cometh ^' in his own glory, and ^* in the glory of le.'l TiirT.'i! s. ^ Luke™'2r his Father, with the holy angels, ''and of the holy angels." kfofjpostathixg. 24 Mark ix. 1. '* And hc Said unto them, " Verily "I sav unto you, That — E"-] , , p , , -^i , 1 • 1 1 11 Z See John 1. 51. there be some oi them that stand here, which shall not m Matt. le. 28. 25 Mati.xvi.28. taste of death,'' till they have seen "the "Son of Man com- ,,^s"t\?;fj2i inp- in his kingdom : — '^ the kingdom of God come with « Matt. 24. 30. & •; » ° 25. 31. Luke 22. power. 18. See John 1. 51. Matt. xvi. ^ari of cer. 21, 23, and »cr. 24, 2-5, 26, and part ofver.28. — 21 — of tlie <, See 2 Sam. 19. ciders and Chief Priests and Scribes, and be killed, — 23 But he turned, and said unto 22- Mark S. 33. Peter, " Get thee behind me, °Satan : — but those that be of men." 24 ^Then said Jesus ^8':3'KLuke9!23! unto his disciples, " If any more will come after me, let him deny himself, and take up & 14. 27 Acts his cross, and follow me. 25 For 'whosoever will save his life shall lose it : and whoso- li'^'^\ Tim .3' over will lose his life for my sake shall find it. 26 For what is a man profited, if he shall 12. ffain the whole world, and lose his own soul .' or ''what shall a man give in exchano-e for 1 ^"^^ ^''- ^^• Jolin 12 2.5 his soul .' 28 Verily I say unto you, 'Tliere be some standing here, which shall not taste ^ p^ 49/7 g_ of death, till they see — ." s Mark 9. 1. Luke 9 27 Mark viii. part ofvcr. 31, 32, 33, 34, a7id 3.5. — 31 — 'he began to teach them that — ^ jj^^jj jp gj ^ " must suffer many things, — and after three days rise again." 32 — And Peter took 17.22. Luke 9. him, and began to rebuke him. 33 — " for thou savourest not the things that be of God, ^^' — 34 — "Whosoever will come after me. let him deny himself, and take up his cross, and ]6. 94. Luke" 9. follow me. 35 "For v/hosoever will save his life shall lose it; but — ." 93. fc 14. 27. V John 12. 25. Luke ix. ver. 22, part ofver. 23, 24, 26, and ver. 27. — 22 Saying, " The ""Son of Man „ Matt.lfi.21. & must suffer many things, and be rejected of the elders and Chief Priests and Scribes, 17. 22. See John and be slain, and be raised the third day." 23 And he said to them — 24 — " whoso- ' ' ,„ „„ ever will lose his life for my sake, the same shall save it." 26 ^For whosoever shall be Mark's. 38. See ashamed of me and of my words, of him shall the Son of Man be ashamed, when he shall ^°}}}} ^■J'l^ *^ '2 Tim 2. 12. come — in his Father's, — 27 ^But I tell you of a truth. There be some standing here, j, ]\!att. 16. 28. which shall not taste of death, till they see the kingdom of God." Mark 9. 1. Section XVII.— TAe Transfiguration of ChristJ sect^vil Matt. xvii. 1-1.3.— Mark ix. 2-13.— Luke ix. 28-36. V. M. 28. 1 Matt, xvih 1. 1 p^^jy "after six days, — ^and it came to pass about an eight J- P. 4741. 3 Markix. 2. days after these *sayings ^ Jesus taketh with him Peter, and caiiiee. 4 Matt. xvii. 1. James, and John, ''his brother, ^and went up into amoun- y see Note &2. 6 iviarkixia. ^^™ to pray ; *and [he] leadeth them up into a high moun- lo'^lmngi 112 THE TRANSFIGURATION OF CHRIST. [Part IV. tain apart by themselves. ' And as he prayed, the fashion ' Luke ix. 29. of his countenance was altered, ' and he was transfigured '* Mark ix. 2. before them, *and his face did shine as the sun, '"and his " m^i"""!. 2 6 Dan. 7. 9. Matt, raiment became shining, " as the light, '^exceeding ''white, u Matt. x'^u. 2 " and glistering, '" as snow ; so as no fuller on earth can '^ Mark ix. 3. white them. "And, behold! there talked with him two " ji"|j^ l^" f • men, which were Moses and Elias : '^ who appeared in 15 Luke ix. 30. glory, and spake of his decease which he should accomplish "^ ^"'"'^ '"• ^^■ at Jerusalem. " But Peter and they that were with him " ^"^"'^ '"• 32- c Dan. 8. 18. & wcrc 'hcavy with sleep. And when they were awake, they saw his glory, and the two men that stood with him. '^ And it came to pass, as they departed from him, '^then '! Luke ix. 33. IT. 1-1 It ,,t -,,!■■ . '9 Matt. xvii. 4. d Mark 9. 5. Luke auswcrcd retcr, and said unto Jesus, " Lord, it is good 9 33 . ^ ^ o for us to be here : [and] if thou wilt, let us make here three tabernacles ; one for thee, and one for Moses, and one for Elias:" -"not knowing what he said. -" For he ^° ^""'"' '"• 23- he wist not what to say ; for they were sore afraid. e2 Pet. 1. 17. 22 ^jjjjg »]^g yg^ gpake, behold ! a bright cloud overshadowed ^^ Matt. xvii. 5 them : " and they feared as they entered into the cloud ; ^ Luke ix. 34. ^^and, behold! a Voice out of the cloud, which said, ^ Matt. xvii.s. fMatt.3. 17. "This^is my beloved Son, ^in whom I am well pleased ; '^ Matt. xvu. 6 See Mark 11 ^ ■ 11. Luke 3.^. ' ''hear ye him ! " ^" And 'when the disciples heard it, they f^'*^'-,l\r 1,. fell on their face, and were sore afraid. ^^ And when the '° Luke ix. 36. A Deut. 18. 15, 19. ' r ^ ^ 97 a i t 97 i\r ■• -r Acts 3. 22, 23. Voicc was past, Jesus was lound alone. And Jesus came Matt. xvn. ?. iofn's^is^g and ^touched them, and said, "Arise, and be not afraid." 21. i 10. lb, 18: 28 ^jj(j ^i^gjj ti^gy had lifted up their eyes, '' and looked round '^ Matt. xvii. a. , , ^ ^ T 1 -iU '^ Markix. 8. about, they saw no man any more, save Jesus only with themselves. ^^''JVl^"- n '"And as they came down from the mountain, «^Jesus '° "^^^"^ """• ^• Marks. 30. & 9. •' . m 11 i • • -i 9. charged them, saying, " lell the vision to no man,^ until z See Note 93 z^j^^ g f ^ ^ • ■ f ^J^ jg^ „ 3. ^^^ 31 Mark ix. 10. ( bee Jolin 1. 51. . . o they kept that saying with themselves, questioning one with another what the rising from the dead should mean. ^^ And they kept it close, and told no man in those days ^^ ^"'^® '"■ ^^• any of those things which they had seen. ^^ And his dis- '' *^^"- ""■ ^^• "iL^H.^iiafk".' ciples asked him, saying, " Why '"then say the Scribes "• that Elias must first come ? " '* And Jesus answered and ^^ Matt, xvii.ii. said unto them, " Elias ^^ verily cometh first, and restoreth ^^ Mark ix. 12. "2^^?.' Vin.^9.' ^^^ things ; and "how it is written of the Son of Man, that 26. See Joiin 1. he must suffcr many things, and "be set at nought. ^^ But ^^ Mark ix. 13. Luke 93. 11. I say unto you, That ''Elias is indeed come ''' already, and " Matt. xvii. 12. p^\i'att^ii 14 & they knew him not, but 'have done unto him whatsoever iV. 12. Luke' 1. they listed : '* as it is written of him. '' Likewise ''shall '" Mark ix. 13. 17. '' . 39 Matt. xvii. 12. q Matt. 14. 3, 10. also thc Son of Man suffer of them." *° Then "the disciples 40 Matt.xvii.13. '^seej'ohn'1^51 understood that he spake unto them of John the Baptist. s Matt. 11. 14. Matt. xvii. part ofver. 1, 2, ver. 3, and part ofvcr. 8, 11, 12.— 1 — Jesus taketh Peter, James, and John — and bringeth them up into a high mountain apart, 2 and was transfigured before them : — and his raiment was wliite — 3 And, behold ! there appeared unto tliem Moses and EUas talking with him. 8 — they saw no man, save Jesus only. t Mal.4.6.Luke 1. 11 — truly shall first come, and 'restore all things. 12 "But I say unto you, That Elias 1,5, 17. Acts 3. -^ ^„^g __ Mcli.ll. 14. Mark Mark ix. part of ver. 2, ver. 4, 5, 7, part of ver. 8, ver. 9, '\l,andpart ofver. 12, 13. — 9. 12, )3. 2 And after six days — 4 And there appeared unto them Elias with Moses : and they V Matt. 17. 4. were talking with Jesus. 5 And Peter answered and said to Jesus, " Master, "it is good Luke 9. 33. ^^^ ^^ ^^ ^^ ^^^^ . ^^^ j^^. ^^ n^j^ke three tabernacles ; one for thee, and one for Moses, and one for Elias." 7 And there was a cloud that overshadowed them : and a Voice came to See Matt. 17. 5. out of the cloud, saying, "This "is my beloved Son: hear him!" 8 — suddenly, Mark 1. 1. when they had — 9 ^And as they came down from the mountain, he charged them that *John i. 51. "^ they should tell no man what things they had seen, till the Son of Man were risen from Sect. XVIIL] THE DEAF AND DUMB SPIRIT CAST OUT. 113 the dead. 11 And they asked him, saying, " '^Vliy say the Scribes '-'that Elias must first y Mai. 4. 5. Matt. come? 12 And he answered and told them, Elias — . 13 — and they have done unto him whatsoever they listed — ." 'Lvk:e. ix. part of vcr. 28,29. 33, 34, andver.35. — 28 — he took Peter and John and James, — 29 — and his raiment was white — 33 — Peter said unto Jesus, " Master, ^it is ^■^^''^'J^J ^' good for us to be here : and let us make three tabernacles : one for thee, and one for Moses, and one for Elias :" — 34 Wliile he thus spake, there came a cloud, and over- "^^^y^^^^'^f^^' shadowed them : — 35 And there came a Voice out of the cloud, saying, " This "'is my Mark 1. 1. & beloved Son: hear him I" 7. Acts 3. 22. Section XVIIL — TJie Deaf and Dumb Spirit cast out. Matt. xvii. 14-21. — Mark Lx. 14-29. — Luke Lx. 37-42, and part of ver. 43. 1 Luke ix. 37. 2 Mark ix. 14. 3 .Mark ix. 15. * Mark ix. 16. 5 iMark ix. 17. 6 Luke ix. 38. 7 Matt. xvii. 14 8 Luke ix. 38. 9 Mark ix. 17. 10 Matt. xvii.l4. 11 Mark ix. 17. '^ Lord ! l2Matt.xvii.l5. Mhave ' And ""it came to pass, that on the next day, when they were come down from the hill, much people met him. - And when he came to his disciples, he saw a great mul- titude about them, and the Scribes questioning with them. ^ And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. ^And he asked the Scribes, "What question ye *with them ? " ^ And, '^ behold ! ' there came to him a certain man ' of the company, ' one 'of the multitude, [and] '° kneel- ing down to him, "answered and said, "Master, I have brought unto thee my son, which hath a dumb spirit ; ^ Master ! I beseech thee, look upon my son ! mercy on my son ! '* for he is mine only child ; SECT. xvnr. V. M. 28. J. P. 4741. Galilee. a Matt. 17. 14. * Or, among your' selves. b Matt. 17. 14. Luke 9. 38. for he is a lunatic, and sore vexed ; for ofttimes he fall- ix.38^ eth into the fire, and oft into the water. " And, lo ! a -3 Luke ix. 38. » Matt. xvii. 15. ■^ Luke i: 17 Luke ix^'sg^^piiit takcth him, '*'and wheresoever he taketh him, he 18 Markix. 18. ftearcth him ; '' and he suddenly crieth out ; and it teareth Z !h"'? ■''■ ?!' him that he foameth again, ^° and gnasheth with his teeth, 2y Mark ix. 18. . ® . . * . , 21 Luke ix. 39. and piucth away: ^^ and, bruising him, hardly departeth 22Matt.xvii.i6. from him." ^^ And I brought him to thy disciples, ^^and I spake to thy disciples that they should cast him out ; ^^ and I besought thy disciples to cast him out ; ^° and they could not." ■'^He answereth him, and saith, " O 'faithless generation ! how long shall I be with you ? how long shall I suffer you ? bring him — " bring thy son hither ^* unto me." ^' And they brought him unto him : ^° and as he was yet a-coming, ^' when ''he saw him, straightway the spirit tare him ; ^^ the devil threw him down, " and he fell on the ground, and wallowed, foaming. '* And he asked his father, " How long is it ago since this came unto him ? " And he said, " Of a child. ^' And ofttimes it hath cast him into the fire, and into the waters^ to de- stroy him : but if thou canst do any thing, have compassion on us, and help us." ^^ Jesus said unto him, " If 'thou canst beheve, all things are possible to him that believeth." " And straightway the father of the child cried out, and said with tears, " [Lord,] I believe ! help thou mine unbe- lief." ^' When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, " Thou dumb and deaf spirit, I charge thee. Come out of him, and enter no more into him." ^' And the spirit cried, and rent him sore, and came out of him : and he was as one dead ; insomuch that many said, " He is dead." '"' But Jesus took him by the hand, and lifted him up ; and he arose : " and the child was cured from that very hour ; "" and [he] delivered him again to his father. " And they were all amazed at the mighty power of God. VOL. II. 15 J* I Or, dasheth him. 23 Mark ix. 18. 21 Luke ix. 40. 25 Mark ix. 18. 26 Mark ix. 19. 27 Luke ix. 41. 28 Mark ix. 19. 29 Mark ix. 20. 30 Luke ix. 42. 31 Mark ix. 20. 32 Luke ix. 42. 33 Mark ix. 20. 34 Mark ix. 21. 35 Mark ix. 22. 3S Mark ix. 23. 37 Mark ix. 24. 33 Mark ix. 25. 39 Mark ix. 26. *" Mark ix. 27. 41 Matt. xvii. 18, 42 Luke ix. 42. « Luke ix. 43. c Matt. 17. 17. Luke 9. 41. d Mark 1. 26. e Matt. 17. 20. Mark 11. 23. Luke 17. 6. John 11. 40. 114 CHRIST AGAIN FORETELLS HIS DEATH. [Part IV. /Matt. 17. 19. 44 j^^^ /when he was come into the house, his disciples ^ Mark ix. as. ^nhen came to Jesus apart, and '"^ asked him privately, ^ Matt, xvu.ig. "Why could not we cast him out?" " And Jesus said « ^au. xvu^ao. unto them, "Because of your unbelief: for verily I say g- Matt. 21. 21. unto you, ^If ye have faith as a grain of mustard seed, ye Luke it! 6. " shall Say unto this mountain, Remove hence to yonder 13^2.'" ^' ^' ^ place : and it shall remove ; and nothing shall be impossi- ble unto you." ^' And he said unto them, " This kind can ■*' Mark ix. 29. come forth by nothing, but by prayer and fasting." ft Mark 9. 14. Matt. xvu. part of ver. 14, 16, ver. 17, part of ver. 18, 19, and ver. 21. — 14 ''And when Luke 9. 37. they were come to the multitude, — and saying, 16 — and they could not cure him." i Mark 9. 19. 17 Then Jesus answered and said, " O 'faithless and perverse generation ! how long shall " ® ■ ■ I be with you ? how long shall I suffer you ? bring him hither to me." 18 And Jesus rebuked the devil; and he departed out of him: — 19 — the disciples — said, "Why _; Mark 9. 28. ^'could not we cast him out ?" 21 " Howbeit tliis kind goeth not out, but by prayer and fasting." , Mark ix. part of ver. 18. — and he foameth, — . Luke ix. part of ver. 38, 40, 41, 42. — 38 And, — a man — cried out, saying, — 40 — and * Matt. 17. 17. they could not, 41 And Jesus answering said, '• O ^faithless and perverse generation ! how long shall I be with you, and suffer you?" — 42 — andtarehim. And Jesus rebuked the unclean spirit, and healed the child, — . SECT. XIX. Section XIX. — Christ again foretells his Death and Resurrection."^ V. M. 23. Matt. .xvii. 22, 23.— Mark ix. 30-32, and pad of 33.— Luke ix. 43-46. J. P. 4741. ' And they departed thence, and passed through Gali- ' Mark ix. so Gauiee. jgg . g^jjj j^g would not that any man should know it. a See Note 24. ° For ' whilc they abode in Galilee, "while they wondered =Markix.3i. every one at all things which Jesus did, ° he taught his dis- 4 Luke 1^43. ciples, and said unto them, °" Let these sayings sink down s Mark ix. 31. ^^."■ilu. into your ears: for "the Son of Man shall be 'betrayed, ' l^^.l'^;,^^,^ Mark 8.31. &10. ^^^ 8 ^j.^g g^^j ^f ]y[^]^ jg delivered into the hands of men, and s Mark ix. 31. 44. & 18. 31. & they shall kill him ; and after that he is killed, he shall rise, 24. 6,7. See John , ^^ ^.^.^^^ ^^^.^^ ,, ^j^^ ^j^.^.^ ^^^„ „ -g^^ ^^^^ undcrStOOd ,' ^^'^■ not that saying, '^and it was hid from them, that they per- " Mark ix. 32. ceived it not. '^ And they were exceeding sorry ; '* and |^ ^"'"' '"-.^l- ''mrki^ii.' were afraid to ask him ''of that saying. '^Then 'there u Mark ix'.'sa.' arose a reasoning amonar them, which of them should be '' J-uke ix. 45. 17 A 1 1 X /-( 16 Luke ix. 46. greatest. And he came to Lapernaum. i, Mark ix. 33. cMark9.31. M.KTT. xvii. part of ver. 22, 23. — 22 And — Jesus said unto them, " The "^Son of Man See John 1.51. gjj^in,g _ i^to tj^e hands of men: 23 and they shall kill him, and the third day he shall — . Luke ix. 2>art of per. 43, 44, 4.5. — 43 — But — he said unto his disciples, 44 — deliv- ered into the hands of men. 45 But they understood not this saying — and they feared to ask him. SECT. XX. gj,p.j,joj^ XX. — Christ Works a Miracle to pay the Half SheJcel for the V. M. 28. Temple Serviced J. P. 4741. Matt. xvii. 24, to the end. Capernaum. 24 ^j^p »^yhen thcy werccomc to Capernaum, they that received b See Note 25. * tribute moncj/ came to Peter, and said, "Doth not your Master pay tc^M'Tn the tribute?" ^^He saith, "Yes." And when he was come into the original, didracA- j^ Jesus 'prevented him, saying, " What thinkest thou, Simon? ma, being in val- " i ^jo^ .i-,pi* ue fifteen pence of whom do the kings of the earth take custom or tribute ? oi their sleEx.3o.^i3!k Qwu children, or of strangers ? " ^^ Peter saith unto him, " Of stran- b^oT'^nticipated. gers." Jcsus saith unto him, " Then are the children free. ^^ Notwith- -^°] standing, lest we should offend them, go thou to the sea, and cast a ^8 ha?fTn'ounce hook, and take up the fish that first cometh up ; and when thou hast &.1i.T6oVent"] opened his mouth, thou shalt find ta piece of money : that take, and ounTC "'^ give unto them for me and thee." cIect. XXL] THE DISPUTING OF THE DISCIPLES. 115 1 Matt, xviii. 1. 2 Mark ix. 33. 3 Matt, xviii.l. « Mark ix. 33. » Mark ix. 34. 6 Luke ix. 47. 7 Mark ix. 35. 10 Mark ix. 36. " Matt,x™i.3. Section XXI. — The Disciples contend for Superiority.'^ Matt, xviii. 1, to the end. — Mark ix. part of ver. 33, to the end. — Luke ix. 47-50. ' At "the same time, ' being in the house, ^ came the dis- ciples unto Jesus, saying, " Who is the greatest in the kingdom of heaven?" ''And he asked them, "What was it that ye disputed among yourselves by the way ? " ° But they held their peace : for by the way they had dis- puted among themselves, who should he the greatest. " And Jesus, perceiving the thought of their heart, ^ sat down, and called the Twelve, and saith unto them, " If 'any man desire to be first, the same shall be last of all, and s Matt.xviii.2. servant of all." * And Jesus called a little child unto him, 9 Luke ix. 47. ^-^^ gg^ j^^^^ jjj ^l^g uiidst of them, — ^ by him '° in the midst of them : and when he had taken him in his arms, he said unto them, " " Verily I say unto you, "Except ye be con- verted, and' become as little children, ye shall not enter '- Matt. xviii. 4. into the kingdom of heaven. '- Whosoever "^therefore shall humble himself as this little child, the same is greatest in 13 Matt. xviii. 5. the kingdom of heaven. '^ And 'whoso shall receive one such little child in my name, receiveth me : '* and Avhoso- ever shall receive me, receiveth not me, but Him that sent me : '^ for "'he that is least among you all, the same shall be great." '^ And '"John answered him, saying, "Master, we saw one casting out devils in thy name, [and he fol- loweth not us :] and we forbad him, because he followeth not us." " But Jesus said, " Forbid him not : 'for there is no man which shall do a miracle in my name, that can lightly speak evil of me. '* For ■'he that is not against us is on our part. '^ For ^whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward." ^^ " But Hvhoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. ■' '•' Woe unto the world because of offences ! for "'it must needs be that offences come ; but "woe to that man by whom the offence cometh ! ^^ Wherefore °if thy hand or thy foot *offend thee, cut them off, and cast them from thee : ^^ if ^thy hand ** offend thee, cut it off : it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched : -* where 'their worm dieth not, and the fire is not quenched. ^°And if thy foot "*offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched : ^^ where their worm dieth not. and the fire is not quenched. ^" And if thine eye *offend thee, pluck it out : '^ and cast it from thee : it is better for thee to enter into life, ^' into the kingdom of God, with one eye, than having two eyes to be cast into hell fire ; ^° where their Avorm dieth not, and the fire is not quenched. '^'For every one shall be salted with fire, ^ and ^every sacrifice shall be salted with salt. ^^ Salt 'is good : but if the salt have lost his saltness, where- with will ye season it? 'Have salt in yourselves, and "have peace one with another. totke end. ' ' ^' " Take hccd that ye despise not one of these little U Mark ix. 37. 15 Luke ix. 48 ■6 Mark ix. 38, n Mark ix. 39. 18 Mark ix. 40. 19 Mark ix. 41. 20 Matt, xviii.6. !l Matt, xiiii. 7. 22 Matt, xviii. 8. 23 Mark ix. 43. 21 Mark ix. 44. 2o Mark ix. 45. 28 Mark ix. 46. 27 Mark ix. 47. 28 Matt, xviii.9. 29 Mark ix. 47. 30 Mark ix. 48. 31 Mark ix. 49. J2 Mark ix. 50. SECT. XXL V. M. 28. J. P. 4741. Capernaum. c See Note 26. a Luke 9. 46. J Matt. 90. 26, 27. Mark 10. 43. c Ps. 131. 2. Matt. 19. 14. Mark 10. 14. Luke 18. 16. 1 Cor. 14. 20. 1 Pet. 2. 2. d Matt. 20. 27. &. 23. 11. e Matt. 10. 42. Luke 9. 4S. /Matt. 10.40. Luke 9. 48. ^Matt.23.11,12. /jNumb. 11.28. Luke 9. 49. i 1 Cor. 12. 3. j See Matt. 12. 30. k Matt. 10. 42. I Mark 9. 42. Luke 17. 1,2. m Luke 17. 1. 1 Cor. 11. 19. n Matt. 26. 24. o Matt. 5. 29, 30. Mark 9. 43, 45. * Or, aiusetheeto offend ; and so ver. 45, 46. p Deut. 13. 6. Matt. 5. 29. & 18.8. q Isa. 66. 24. Judith 16, 17. d See Note 27. r Lev. 2. 13. Ezek. 43. 24. s Matt. 5. 13. Luke 14. 34. ( Ephes. 4. 29. Col. 4. 6. u Rom. 12. 18. & 14. 19. 2 Cor. 13 11. Heb. 12. 14 116 THE DISPUTING OF THE DISCIPLES. [Part IV. r P3. 34. 7. zech. ones ; for I say unto you, That in heaven "their angels do always v> E3ther\. 14. "behold the face of my Father which is in heaven. " For ""the Son ^"'k ^9^^ ^^ ''^^^^ ^^ come to save that which Avas lost. ^^ How '•'think ye ? if 19. 10. See John a man have a hundred sheep, and one of them be gone astray, doth 19. 47. ■ ■ he not leave the ninety and nine, and goeth into the mountains, and y Luke 15. 4. seekcth that Avhich is gone astray ? ^^ And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. ^* Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. ^E^cYus.^19^^13. ^^ " Moreover ""if thy brother shall trespass against thee, go and tell Luke 17. 3. him liis fault between thee and him alone: if he shall hear thee, °/p?r3^'i^°' "thou hast gained thy brother. ^^ But if he will not hear thee, then b Deut. 17. 6. & take with thee one or two more, that in 'the mouth of two or three 17! 2'cor^°i3! 1'. witnesses every word may be established. ^^ And if he shall neglect ^^'^le^^' ^^ ^^^^^ them, tell it unto the Church : but if he neglect to hear the icor.s.g.QTiies. Cliurch, let him be unto thee as "a heathen man and a Publican. 10. ' ■ ° " -^^ " Verily I say unto you, ''Whatsoever ye shall bind on earth <^ ^^z^"- 1^- 19- shall be bound in heaven : and whatsoever ye shall loose on earth John 20. 23. . 'J icor. 5. 4. shall be loosed in heaven. ^^ Again "I say unto you. That if two of eMatt. 5. 24. youshall agree ou earth as touching any thing that they shall ask, ''5 ^14"* ^' ^' ^ "^^t shall be done for them of my Father which is in heaven. ^^ For where two or three are gathered together in my Name, there am I in e See Note 28. t^C midst of them." <= ^1 Then came Peter to him, and said, " Lord, how oft shall my f Luke 17. 4. brother sin against me, and I forgive him? ^till seven times?" "irk u' 25' ^^ Jesus saith unto him, " I say not unto thee, Until seven times ; ''but, Col. 3. 13. Until seventy times seven. -^ Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. ^* And when he had begun to reckon, one was brought unto him, *^n^sZf 'siilfr, which owcd him ten thousand ^talents. ^^ But forasmuch as he had which skill hick after five y^Q^ ^q pg^y hjg Jqj(J commanded him 'to be sold, and his wife, and ulings tlie ounce . , ^ '' «^f87 lOs. children, and all that he had, and payment to be made. ^^The ser- 42 Kngs 4. 1. vant therefore fell down, and tworshipped him, saying, 'Lord ! have Neh. 5. 8. patience with me, and I will pay thee all.' -''Then the lord of that servant was moved with compassion, and loosed him, and lorgave him the debt. ^^But the same servant went out, and found one of his ^nft^tju" eighth fellow-servants, which owed him a hundred tpence : and he laid Self aftef five ^^nds OU him, and took him by the throat, saying, ' Pay me that shillings tiie ounce thou owcst ! ' ^^ And his fellow-servant fell down [at his feet], and IS seven pence fmlf . 1 1 ■ . tt • • i i T 'ii 1 pm7i!/,[i5centsj, Dcsought him, sayiiig, ' Have patience with me, and 1 will pay thee [all].' 2" And he would not: but went and cast him into prison, till he should pay the debt. ^^ So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. ^~ Then his lord, after that he had called him, said unto him, ' O thou Avicked servant ! I forgave thee all that debt, because thou desiredst me : ^^ shouldest not thou also have had com- passion on thy fellow-servant, even as I had pity on thee ? ' ^^ And his lord Avas wroth, and delivered him to the tormentors, till he should ''^"la.^Mark iL P^J all that was due unto him. ^^ So-'likcAvise shall my heavenly 26. James 2. 13. Father do also unto you, if ye from your hearts forgive not every one his brother [their trespasses]." Matt, xviii. part of ver. 3, 8, and 9. — 3 And said, — 8 " — it is better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, — with one eye, rather than having two eyes to be cast into hell fire." k Matt 18 2 ch Mark ix. part of vcr. 35, 3G, 37, Ter. 42, and part of ver. 43, and 47. — 35 And he — 10.16. ' 36 And*he took a child, and set him — 37 "Whosoever shall receive one of such chil- Sect. I.] THE MISSION OF THE SEVENTY DISCIPLES. 117 dren in my name, receivetli me : — 42 -And whosoever shall offend one of these little ones ^ Matt. 18. 6. that believe in me, it is better for him that a millstone were hanged about his neck, and -^ .. in An =_ ' . . = 771 jlatt. 10. 40. & he were cast into the sea. 43 And — ' 47 — it is better for thee to enter — . 18. 5. Mark 9. LrKE is. part of rer. 47, 48, aK(Z ■eer, 49,50. — 47 — took a child, and set him — 48 And '^'i3°20. said unto them, '• Whosoever "shall receive this child in my name receiveth me : and n Jiark 9. 38 whosoever shall receive me receiveth Him that sent me :" — 49 And "John answered and ^'^ Numb. 11 said, " Master, we saw one casting out devils in thy name ; and we forbad him, because ^ g^g jiatt. 12. he followeth not with us." 50 And Jesus said unto him. " Forbid him not : for he "that 30. ch. 11.23. . , . ^ „ Mark 9. 39. IS not against us is lor us. PART V. FROM THE MISSION OF THE SEVENTY DISCIPLES TO THE TRIUJklPHAL ENTRY OF CHRIST INTO JERUSALEM, SIX DAYS BEFORE THE CRUCIFIXION. SECT. I, V.^. 28. Sectio" I. — The Mission of the Seventy Disciples.^ J. P. 4741. X -I -I ri Galilee. LUKZ X. 1-16. ^ After these thinss the Lord appointed other ''Seventy'' also, and aSeeXotei. , ,'-,--..'■„. . •' . \ a [Ot, Seventy otA- sent them two and two beiore his lace into every city and place, ers,or,otJiersaiso: whither he himself would come. ^ Therefore said heunto them, '-'The polS b^t om 'harvest truly is great, but the laborers are few : -pray ye therefore b^se7xot72^'''"' the Lord of the harvest, that he would send forth laborers into his b Matt. lo. i. harvest. ^ Go your vv ays : 'behold I I send you forth as lambs among ^^^^^^^^ g' gl. gg wolves. '* Carrv -^neither purse, nor scrip, nor shoes : and salute no John 4. 35.' man bv the way. ^ And -'into whatsoever house ye enter, first say, eiattio ie' Peace be to this house ! ^ And if the Son of Peace be there, your / 2 Kings 4. 29. peace shall rest upon it: if not. it shall turn to you again. "And Mark e. 8. ch. 9. ''in the same house remain, 'eating and drinking such things as they \ „ ,„ ,, ' ^. . s c -' ^ Matt. 10. 12. give : for ^ the laborer is worthy of his hire : go not from house to house, h Matt. 10. 11. ® And into whatsoever city ye enter, and they receive you, eat such ^-1^°'' ^q' fl' things as are set before you, ^ and *heal the sick that are therein, and icor'. 9_.'4,&c. say unto them, 'The kingdom of God is come nigh funto you]. , , ™'°' inV»' i' -^ 11 ."*- ^ -i k ch. 9. 2. '^" But into whatsoever city ye enter, and they receive you not, go i Matt. 3. 2. & 4. your ways out into the streets of the same, and say, ^^ Even ""the 1^; ■^ i"- '• «■■• very dust of vour citv. which cleaveth on us. we do wipe off" against ^ ^i^"- lo- i^- . • . ■ ' . . ^ ch. 9. 5. Acts 13. you : notwithstanding be ye sure of this, that the kingdom of God is si.' & is. e. " come nigh unto you. ^- But I say unto you, That "it shall be more "mIt" e^u!^' tolerable in that day for Sodom, than for that citv. " Matt. 11. 21. 13 « ^oe "unto thee, Chorazin ! woe unto thee, Bethsaida ! ^for if the ^ j/.'f; n.^ij. mighty vv orks had been done in Tyre and Sidon, which have been r see Gen. ii. 4. done in you, they had a great v.^hile ago repented, sitting in sackcloth ?4!°i3.^ je?' 51! and ashes. ^^ But it shall be more tolerable for Tyre and Sidon at ^' ^ , „, the judgment, than for you. '^And^thou, Capernaum, which art 20. & 32. is. "exalted" to heaven, 'shalt be thrust down to hell ! ^^ jje 'that heareth *Mark 9°37^°' vou heareth me; and "he that despiseth you despiseth me : "and he J"'™ is. 20. • , j-ji ' TiX Thes. 4. 8. that despiseth me despiseth Him that sent me." » jotn 5. 23. ' SECT. n. Sectiox IL — Christ gaes up to the Feast of I'ahernacles.'' Matt. xix. 1, 2.— I\LiRK x. 1.— Joh>- vii. 2-10. "^^- ^- ^■ John vii. 2-10. ® Now "the Jews' feast of Tabernacles was at hand. ^ His ; ,^' 'brethren therefore said unto him, '•' Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. *For there is no man that doeth any thing in secret, and he himself jMatt.12. 45. seeketh to be known openly. If thou do these things, show thyself Arl^i'it Jerusalem. c See Xote 3 a Lev. 23. 34 118 AGITATION AT JERUSALEM. [Part V. dsl"Notf4 *° ^^^ world." 5 For "neither did his brethren beheve in-^ him. dch.2.4. &8 20. ^ Then Jesus said unto them, "My ''time is not yet come : but your eX 15.^19. *™^ ^^ alway ready. '''The Vorld cannot hate you ; but me it hateth, /ch. 3. 19. -^because I testify of it, that the worlis thereof are evil. ^ Go ye up g-ch.8.3o.ver.6. ujjto tliis fcast : I go not up yet unto this feast : ^for my time is not yet full come." ^When he had said these words unto them, he abode still in Galilee. ^^ But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. ' And ' Matt. xix. i. ''u!T. ^"^ *°' ^ ^^ came to pass, ''that when Jesus had finished these sayings, " he arose from thence, and ^ he departed from Galilee, and ^ 3iark x. i. came into the coasts of Judaea beyond Jordan ; ■* by the far- ^ *^''"- '''^- ^- 4 Mark x 1 ther side of Jordan : and the people resort unto him again: = and, as he wont, he taught them again. Mark x. part ofver. 1. And — cometh into the coasts of Judsea — . SECT. III. T -PA-A^ Section III. — Agitation of the Public Mind at Jerusalem concerning J. P. 4/41. - pj,y.j\f e Jerusalem. '^"' '^'^- — John vji. 11-52. a ch.^n.°56.'' ^^ Then "the Jews sought him at the feast, and said, "Where is ft ch. 9. 16. & 10. he ? " 1'^ And 'there was much murmuring among the people concern- cMatt. 21. 46. ^^S ^im : for "some said, " He is a good man : " others said, " Nay ; 6'"w' ve/40''''' ^^^ ^^ deceiveth the people." " Howbeit no man spake openly of him d ch. 9. -K. & 12. ''for fear of the Jews, e Matt. 13. 54. "^^ Now about thc midst of the feast Jesus went up into the temple, f'^^ Ac^ts 2"?^ ^"^^ taught. ^^ And 'the Jews marvelled, saying, " How knoweth this *or,ieaming. man ^Icttcrs, haviug never learned? " ^^ Jesus answered them, and ■'^^.'&'i"'49^ & ^^^'^j '■ My -^doctrine is not mine, but His that sent me ; " if ^any man 14. 10,24. ''will do His will, he shall know of the doctrine, whether it be of God, ^ch.'^8.'43. ■ ' or whether I speak of myself. ^® He 'that speaketh of himself seek- k[Or,2ahiies,oT,df^ cth his owu glory ; but he that seeketh His glory that sent him, the sires, or, !j iciU- . a J ' _ ■ ■ ■ a -r^- ■ ingtodo — Ed.] same is true, and no unrighteousness is in him. ^^ Did ^not Moses tch. o. 41. & 8. gj^.g y^jj j-jjg Law, and yet none of you keepeth the Law ? *Why go jExod. 24. 3. ye about to kill me?" ^"The people answered and said, "Thou John'i.n.' ^hast a devil: who goeth about to kill thee?" ^^ Jesus answered A- mIu. 12. 14. ^nd said unto them, " I have done one work, and ye all marvel. Mark 3. fi. ch 5. 22 ]\Xoses ""therefore gave unto you circumcision ; (not because it is of lb, 1&. oc. lU. oL^ *— ' •^ ' ^ , 39. fell. 53. Moses, "but of the fathers:) and ye on the Sabbath day circumcise a 'lo.'lo.^''''"'^ man. ^■^ If a man on the Sabbath day receive circumcision, *that m Lev. 12. ?. thc Law of Moscs should not be broken ; are ye angry at me, be- *or,!ri«««t jj-eai- causc °I have made a man every whit whole on the Sabbath day ? ji/fs&f* ^""^ "^ ^' Judge ^not according to the appearance, but judge righteous judg- ch. 5. 8, 9, 16. ment." ^p°ov.'24. ^J'. di. ^^Then said some of them of Jerusalem, "Is not this he, whom 8.io.james2.i. they scck to kill? ^"^But, lo ! he speaketh boldly, and they say 'Ma"^k'6. 3. Luke nothing unto him; do the rulers know indeed that this is the very r se^'ch 8 14 Christ ? ^"Howbeit'we know this man whence he is: but when sch. 5. 43. & 8. Christ cometh, no man knoweth whence he is." tth. 5. 32. & 8. ^^ Then cried Jesus in the temple as he taught, saying, " Ye ''both 2G. Rom. 3. 4. know mc, and ye know whence I am : and T am not come of myself, "55." ■ ■ ■ but He that sent me 'is true, "whom ye know not ! ^^ But "I know ''ch!''i": 15. ^" Hun: for I am from Him, and He hath sent me." 3" Then "they w Mark 11. 18. sought to take him : but ""no man laid hands on him. because his hour Luke 19. 47. & ° ^ 20. 19. ver. 19. was uot yct comc. /ver^'44' ch 8 ^^ "^"^^ "many of the people believed on him, and said, " When 20. Christ cometh, will he do more miracles than these which this man ''ch.1''2!&f 30. bath done ? " ^a -phe Pharisees heard that the people murmured Sect, IV.] CHRIST AND THE ADULTERESS. 119 such things concerning him ; and the Pharisees and the Chief Priests sent officers to take him. ^^ -phen said Jesus unto them, '^ Yet ''a "g'!'"'^'*'^^' httle while am I with you, and then I go unto Him that sent me." ^^ Ye "shaU seek me, and shah not find me: and where I am, thither ye °2?''& is^bs''' ^" cannot come." ^^Then said the Jews among themselves, " Whither will he go, that we shall not find him ? will he go unto ''the dispersed ^}l^]^^l\ among the ^Gentiles, and teach the Gentiles ? ^^ What manner of i Pet. 1. 1. saying is this that he said, ' Ye shall seek me, and shall not find me : *^^['^^%' and where lam, thither ye cannot come?'" ^h. 7. 19. ver. therefore shall make you free, ye shall be free indeed. ^'' I know that ye are Abraham's seed ; but "ye seek to kill me, because my word "i9,'3o.'& i4. loi hath no place in you. ^^ I '"speak that which I have seen with my i^Matt.3. 9. ver. Father ; and ye do that which ye have seen with your father." 33- ^ 39 They answered and said unto him, "Abraham ""is our father." \Gd."3.7,'29.' Jesus saith unto them, "If ^ye, were Abraham's children, ye would Sect. VII.] THE SEVENTY RETURN V^ITH JOY. 121 do the works of Abraham. '"^But "now ye seek to kill me, a man ^ver. 37. that hath told you the truth, "which I have heard of God : this did not " "^'^ ^^■ Abraham. ''^ Ye do the deeds of your father." Then said they to him, " We be not born of fornication ; 'we have * is. 63. le. & 64 T~, , •'^ , ,, 8. Mai. 1. 6. one rather, even God. ''-Jesus said unto them, " If 'God were your Father, ye would love cUohns. 1. me: ''for I proceeded forth and came from God: "neither came I of ^^^^^^^■^'^■^^'^ myself, but He sent me. ^^ Why ■'do ye not understand my speech ? « ch. 5. 43. & 7. Even because ye cannot hear my word. ** Ye ^are of your father the /ch.7. 17. Devil, and the lusts of your father ye will do. He was a murderer s' Matt. 13. 38. Irom the begmnmg, and abode not in the truth ; because there is no AJudee. truth in him. When he speaketh a lie, he speaketh of his own : for he is a liar, and the father of it. "'^ And because I tell you the truth, ye believe me not. ""^ Which of you convinceth me of sin ? and if I say the truth, why do ye not believe me ? '''' He 'that is of God heareth » •=•}• i^- ^e, 27. God's words : ye therefore hear them not, because ye are not of God." "•^ Then answered the Jews, and said unto him, " Say we not well that thou art a Samaritan, and ^hast a devil ? " jch. 7. 90. & 10. . 20. ver. 52 '^^ Jesus answered, " I have not a devil ; but I honor my Father, and ye do dishonor me. ^° And ''I seek not mine own glory : there is One '^^^- s- 4i. & 7. that seeketh and judgeth. ^^ Verily, verily, I say unto you, 'If a man jch. 5. 24. & 11. keep my saying, he shall never see death." ^^' ^"^ Then said the Jews unto him, " Now we know that thou hast a devil. "'Abraham is dead, and the prophets ; and thou sayest, ' If a '"hsk 11^13! man keep my saying, he shall never taste of death !' ^^ Art thou greater than our father Abraham, which is dead ? and the prophets are dead: whom makest thou thyself?" . ^^ Jesus answered, " If "I honor myself, my honor is nothing : °it is "cii-s-si my Father that honoreth me, of whom ye say, that he is your God, 4. & 17. 1. Acts ^^ yet ^ye have not known Him ; but I know Him ; and if I should ^^ ^ gg^ 29. say, I know Him not, I shall be a liar like unto you : but I know Him, and keep his saying. ^^ Your father Abraham 'rejoiced to see my « ^uke lo. 24. - - r Heb. ]]. 13. k See Note 10. s Exod. 3. 14. Is. day : '^and he saw it, and was glad." ^^ Then said the Jews unto him, " Thou art not yet fifty years old. and hast thou seen Abraham ?" "43^13! ch.^ii.T, ^^ Jesus said unto them, "Verily, verily, I say unto you, Before Rev.i.'s. Abraham'' was, 1 am."' ^^ Then 'took they up stones to cast at him : ' see Note n. -- J r «ch. 10. 31,39. & but Jesus hid himself, and went out of the temple, ["going through 11. 8. the midst of them, and so passed by]. u Luke 4. 30. "Section VII. — The Seventy return with Joy." sect, vn. Luke x. 17-24. V. IE. 28. 1''' And ''the Seventy returned again with joy, saying, "Lord, even J. P. 4741. the devils are subject unto us through thy name!" ^^And he said Near Jerusalem. unto them, " I 'beheld Satan as lightning fall from heaven. ^^ Be- m see Note 12. hold! T give unto you power to tread on serpents and scorpions, and « see Note 13. over all the power of the enemy : and nothing shall by any means jjohn2.3i.&iG. hurt you. ^'^ Notwithstanding in this rejoice not, that the spirits are \l] ^9^' ^" '" ^ subject unto you ; but rather rejoice, because ''your names are written « Mark 16. is. in heaven. d Exod. 32. 3-2.P8. 21 In 'that hour Jesus rejoiced in spirit, and said, "I thank Thee, ^an^mi.vhk O Father, Lord of heaven and earth, that thou hast hid these things ^^^'^iV&ao" from the wise and prudent, and hast revealed them unto babes. 12. &2i.27. Even so. Father, for so it seemed good in thy sight! "*A11 things are delivered to me of my Father: and -^no man knoweth who the "'44,"46.' * Many ancient copies add these words, Mnd turning to his disciples he said, Dan. 7. 13, 14. Matt. 11. 27. & 16. 28. & 28. 18. cli. ] . 33. John 3. 35. & 5. 22, 27. &. 12. 34. & 13. 3. & 17. 2. Acts 2. 36. &; 17. 31. Eom. 14. 9. 1 Cor. 15. 25, 27. Eph. 1. 10, 21. Phil. 2. 9, 10. Heb. 1. 2, 8. & 2. 8. 1 Pet. 3. 22. & 4. 5. Rev. 17. 14. VOL. n, 16 K. e Matt. 11. 25. /J(din 1. 18. &6. 122 'PARABLE OF THE GOOD SAJ,IAR1TAN. [Part V. / Son is, but the Father ; and who the Father is, but the Son, and he to whom the Son will reveal Him." ^■^ And he turned him unto his disciples, and said privately, " Blessed jrMatt. 13. 16. ^are the eyes which see the things that ye see! ^* For I tell you, A 1 Pet. 1.10. ''that many prophets and kings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them." SECT. VIII. Section VIII. — Christ directs the Lawyer how he may attain etemat V. E.. 28. Life. J. P. 4741. Luke x. 25-28. on^ur. ^^ K-ST), bchold ! a certain lawyer stood up, and tempted him, saying, o See Note 14. " Mastcr, "what shall I do to inherit eternal life?" ^®He said unto °S.^^'^^' ^ him, "What is written in the Law? °How readest thou?" ^T^nd h Deut.. 6. 5. he answering said, " Thou ''shalt love the Lord thy God with all thy dLev 18 5%eh ^eart, and with all thy soul, and with all thy strength, and with all thy 9. 29. Ezek. 20. mind: and 'thy neighbour as thyself." ^® And He said unto him, 11, 13, 21. Rom. ,,rr.i 1 ^ • i i • i i w . i i t ,, 10.5. " Ihou hast answered right: this do, and thou shalt uve. SECT. IX. Section IX. — The Parable of the good Samaritan. V !^28 Luke x. 29-37. J. P. 4741. ^^BuT he, willing to "justify himself, said unto Jesus, " And Pwho onaTour. is my neighbour?" ^° And Jesus answering said, "A certain man went a ch. nXh. down from Jerusalem to Jericho, and fell among thieves, which p See Note 15. Stripped him of his raiment, and wounded him, and departed, leaving him half dead. ^^ And by chance there came down a certain Priest b Vs. 38. u. ^]^g^^ ^yg^y . j^jjjj whcH hc saw him, 'he passed by on the other side. ^"^ And likewise a Levite, when he was at the place, came and looked c John 4. 9. ^^ ^^-^^ g^j^j passed by on the other side. ^-^ But a certain 'Samaritan, as he journeyed, came where he was ; and when he saw him, he had compassion on him. ^'^ And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. ^^ And on the morrow when he departed, he took out two *pence, and gave them to the host, and said unto him, ' Take care of him ; and whatsoever thou spendest more, when I come again, I will repay thee.' ^^ Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ?" ^^ And he said, " He that showed mercy on him." Then said Jesus unto him, " Go, and do thou hkewise." *See Matt. 20. 2. SECT. X. Section X. — Christ in the House of Martha.'^ V. jE. 28. Luke x. 38, to the end. J. P. 4741. 38 Now it came to pass, as they went, that he entered into a certain pr^aWy'^iTn a villagc. And a certain woman named "Martha received him into her Tour. house. 3^ And she had a sister called Mary, ''which also sat at Jesus' See N^ 16 ^'^^t' ^"^ heard his word. '^^ But Martha was cumbered about much oJohn 11. 1. & serving, and came to him, and said, "Lord, dost thou not care that iLukes. 35. "^7 sistcr hath left me to serve alone ? bid her therefore that she help ^^'^■■S; . nie." ''i And Jesus answered and said unto her, "Martha ! Martha! 1 Cor. 7. 32, &c. i • /io i c i • • c Ps. 27. 4. thou art careful and troubled about many things ; ^^ but one thing is needful. And Mary hath chosen that good part, which shall not be r See Note 17. ^^ken away from her." ' Sect. XI.] CHRIST TEACHES HIS DISCIPLES TO PRAY. 123 Section XL — Christ teaches his Disciples to pray. sect. xi. Luke xi. 1-13. ^ And it came to pass, that, as he was praying in a certain place, j p '^^^^ when he ceased, one of his disciples said unto him, " Lord, teach us uncertain, to pray, as John also taught his disciples." ^ And he said unto them, P'°''Tiur.°° * "When ye pray, say, "[Our] Father [which art in heaven], hallowed — be thy name: thy kingdom come: [thy will be done, as in heaven, *or,/«r«AeAnd there was a division among them. "They say unto the blind man again, " What sayest thou of him, that he hath opened thine ftch.4. 19. & 6. eyes ? " He said " He ''is a prophet." ^*' ^^ But the Jews did zaot beheve concerning him, that he had been bUnd, and received his sight, until they called the parents of him that had received his sight. ^^ And they asked them, saying, " Is this your son, who ye say was born blind ? how then doth he now see ? " ^'^ His parents answered them and said, " We know that this is our son, and that he was born blind ; ^^ but by what means he now seeth, we know not ; or who hath opened his eyes, we know not : he is of age ; ask him ; he shall speak for himself." ^® These words spake his parents, ^^•^•ji^-&i9. because 'they feared the Jews. For the Jews had agreed already, that Acts 5. 13. if any man did confess that he was Christ, he "should be put out of the m ver. 34. ch. 16. gynagoguc. ^^ Therefore said his parents, " He is of age ; ask him." ^"^ Then again called they the man that was blind, and said unto « Jg^''- ''g ^?- him, " Give "God the praise: °we know that this man is a sinner." ver. 16. ^^ Hc aiiswered and said, " Whether he be a sinner or no, I know not : one thing I know, that, whereas I was blind, now I see." ^^ Then said they to him again, " What did he to thee ? how opened he thine eyes ? " ^^ He answered them, " I have told you already, and ye did not hear : wherefore would ye hear it again ? will ye also be his dis- ciples ? " ^® Then they reviled him, and said, " Thou art his disciple ; but we are Moses' disciples ! ^^ We know that God spake unto p cii. 8. 14 Moses ; as for this fellow, ^we know not from whence he is." ^^ The 5ch 3 10. man answered and said unto them, " Why 'herein is a marvellous '^i2!'p^!'i8. 4i.^& thing, that ye know not from whence he is, and yet he hath opened Proi^i ts'^fe is" ™i'^6 eyes ! ^^ Now we know that "God heareth not sinners : but if 29. &28. 9.IS.1. any man be a worshipper of God, and doeth his will, him He heareth. &'i4.''i9. Ezek! ^2 Sincc thc world began was it not heard that any man opened the lech. 7!'i3.'^' ^' eyes of one that was born blind. ^^ If ^this man were not of God, he s ver. 16. could do nothing." ^^ They answered and said unto him, "Thou t ver. 2. *or, excmnmurd- 'wast altogether born in sins ! and dost thou teach us ? " And they c^ted 1dm. ver. ^^^^'^ \^^^^ ^j^^. a See Mark 1. 1. SECT. XX. Section XX. — Christ declares that He is the true Shepherd. John ix. 35, to the end, and x. 1-21. V /F 2ft J P 4741 ^^ Jesus heard that they had cast him out ; and when he had found Jerusalem. him, he Said unto him, " Dost thou believe on "the Son of God ? " 3*5 He answered and said, " Who is he, Lord, that I might believe on him ? " ^■^ And Jesus said unto him, " Thou hast both seen him, and 6 eh. 4. 26. 'it is hc that talketh with thee." ^* And he said, " Lord, I believe! " cch.5.-23,27. and he worshipped him. ^^ And Jesus said, " For 'judgment I am S|e^ch. 3. 17. & ^Qj^^g jj^^Q ^j-j-g ^oi-ifi^ ''that they which see not might see ; and that dMatt. 13.13. they which see might be made blind." ^^ And some of the Pharisees which were with him heard these words, eRom.o. 19. c^^^^ ^^-^ ^^^^ j^-^^^ a ^^.^ ^^ j^jj^^j ^jg^ p )) 41 Jgg^g g^Jd UUtO them, /ch. 15. 22, 24. a jf /yg ^g^g blind, yc should have no sin : but now ye say, ' We see ;' therefore your sin remaineth. ^ Verily, verily, I say unto you, John x. 1-21. He that entereth not by the door into the sheepfold, but climb- eth up some other way, the same is a thief and a robber ; ^ but he that entereth in by the door is the shepherd of the sheep. ^ To him the porter openeth ; and the sheep hear his voice ; and he calleth his own sheep by name, and leadeth them out. '* And when he putteth forth his own sheep, he goeth before them ; and the sheep follow him, for they know his voice. ^ And a stranger will they not follow, but will flee from him; for they know not the voice of strangers." ^This Sect. XXL] CHRIST ASSERTS HIS DIVINITY. 129 parable spake Jesus unto them : but they understood not what things they were which he spake unto them. '' Then said Jesus unto them again, " Verily, verily, I say unto you, I am the Door of the sheep. ^ All that ever came before me are thieves and robbers : but the sheep did not hear them. ^I ''am the ^gt^h-g". 6. Ephe3. Door : by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. i° The thief cometh not, but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. ^'^ I ''am the good Shepherd : *^'' fa' as" &^37' the e'ood shepherd siveth his life for the sheep. ^^ But he that is an 24! Heb. 13. 20! . 1 Pet 9 25 i; 5 hireling, and not the shepherd, whose own the sheep are not, seeth 4. " ' " the wolf coming, and 'leaveth the sheep, and fleeth ; and the wolf ' ^^'^''- "• '^' ^''• catcheth them, and scattereth the sheep. ^^ The hireling fleeth, be- cause he is an hireling, and careth not for the sheep. ^^ I am the ^u\oT'lnT'as i good Shepherd, and •'know my sheep, and am known of mine. ^^ As ^g" "'e Fatiier. the Father knoweth me, *even so 'know I the Father : ""and I lay i Ma«. 11. 27. down my life for the sheep. ^^ And "other sheep I have, which are *" ■=■'• '^^- 1^- not of this fold ; them also I must bring ; and they shall hear my „ Ezek. 37. 22. voice, "and there shall be one fold, and one shepherd. ^^ Therefore f^'et.'i.'^.' doth my Father love me, ^because I lay down my life, that I might ?is. 53. 7, 8,12. take it again. ^^ (No man taketh it from me, but I lay it down of jch.s. 19. myself; I have power to lay it down, and I 'have power to take it '"jo'^xtts^l'^ 32' again.) This '^commandment have I received of my Father." sch. 7. 43. & 9. ^^ There "was a division tlierefore again among the Jews for these ^^.^ - ao & 8 sayings. -° And many of them said, " He 'hath a devil, and is mad ; 48,52. why hear ye him ?" -^ Others said, " These are not the words of him ^a^^ t^uG.l'. that hath a devil. "Can a devil open the eyes of the blind ?" 33" ^' ^' ^' ^' Section XXI. — Christ publicly asserts his Divinity. sect. xxi. JoHjs' X. 22-38. V. iE. 28. ^^ And it was at Jerusalem the "feast of the Dedication, and it was J. P. 4741. winter ; ^^ and Jesus walked in the temple Hn Solomon's porch. Jerusalem. ^"^ Then came the Jews round about him, and said unto him, " How aiMac. 4. 59. long dost thou *make us to doubt? If thou be the Christ, tell us *Acts3.ii.&5. plainly." ^^ Jesus answered them, "I told you, and ye believed not. *or, /wid us m "^The works that I do in my Father's name, they bear witness of me. ever. 38. ch. 3. ^^ But ''ye believe not, because ye are not of my sheep. As I said unto /ch^8^47^i john you, -''' My 'sheep hear my voice, and I know them, and they follow 4. e. me, ^^ and I give unto them eternal life ; and -^they shall never perish, /ch.'6^'37.^& 17. neither shall any man pluck them out of my hand. ^^ My "'Father, u, 12. &;i8. 9. which gave them me is greater than all ; and no man is able to pluck ^17. b.e.&c' them out of my Father's hand. ^^ I ''and my Father are One." '"^''- ^'^- "'^ ^'^Then 'the Jews took up stones again to stone him. 32 j^g^g j ch. s. 59. answered them, " Many good works have I showed you from my Father; for which of those works do ye stone me ?" ^^The Jews answered him, saying, " For a good work we stone thee not ; but for blasphemy ; and because that thou, being a man, ^makest thyself God." J =•'■ ^- 1^- 3^ Jesus answered them, " Is *it not written in your Law, I said, ' Ye "^m^^is^'j are gods ?' ^5 jf jjg called them gods, 'unto whom the word of God m ch. 6. 27. came, and the Scripture cannot be broken ; ^^ say ye of Him, "3g''37; & 8.'42^' '"whom the Father hath sanctified, and "sent into the world. Thou och. 5. n, is. blasphemest ; "because I said, I am ^the Son of God ? ^"^ If 'I do not p^gl'^ jja,,j 1 1 the works of my Father, believe me not. ^s g^t jf i ^q^ though ye ? ch. is. 24. believe not me, ''believe the works : that ye may know, and believe, '^io','ii.' ^^" ^ ^*' ^that the Father is in me, and I in Him." *ch.^i4. 10, 11.& VOL. II. 17 130 CHRIST LAMENTS OVER JERUSALEM. [Part V. SECT. XXII. Section XXII. — In consequence of the Opposition of the Jews, Christ V ]e~28 retires heyond Jordan. J. P. 4741. John x. 39, to the end. Bethabara. 39 THEREFORE "they sought again to take him : but he escaped out of o ch. 7. 30, 44. & their hand, *** and went away again beyond Jordan, into the place 'where b^ch^i 28 John at first baptized ; and there he abode. *^ And many resorted ech. 3. 30. unto him, and said, "John did no miracle: 'but all things that John <2^h. 8. 30. & 11. gpake of this man were true." '*- And ''many believed on him there. SECT. XXIII. Section XXIII. — Christ, leaving the City, laments over Jerusalem.'! V ^ 28 Luke xiii. 23, to the end. J. P. 4741. -^ Then said one unto him, " Lord, "are there few that be saved ?" Near Jerusalem. And he Said UUtO them, y See Note 22. ^* " Strlvc Ho cntcr in at the strait gate ; for ^many, I say unto you, a 2 Esdi. 8. 1, 3. ^j]] gggjj ^o enter in, and shall not be able. ^^ When '^once the mas- c See John 7. 34. tcr of the houso is riscH up, and 'hath shut to the door, and ye begin ^. Rora.'g^"' to stand without, and to knock at the door, saying, ^Lord, Lord, open d Ps. 32. 6. Is. 55. unto US ! and he shall answer and say unto you, ^I know you not whence e Matt. 25. 10. J^ aic. ^^ Thcu shall ye begin to say. We have eaten and drunk in /ch. 6. 46. thy presence, and thou hast taught in our streets. ^'' But ''he shall say, ^25.^2! " ' I tell you, I know you not whence ye are ; 'depart from me, all ye *^!Ti' ver^ ^^ ^^^''^^^'^ °^ iniquity! ^^ There ^shall be weeping and gnashing of iPs. 6. 8. Matt, teeth, *when ye shall see Abraham, and Isaac, and Jacob, and all the j Matt. 8. 12. & prophets, in the kingdom of God, and you yourselves thrust out. 13. 42. & 24. 51. 29 ^j^ J jj^gy gj^^U couic from the east, and from the west, and from the k Matt 8 11 'J ' north and from the south, and shall sit down in the kingdom of God. 'on^'iK \^/ f S^ ^° And, 'behold ! there are last which shall be first, and there are first 20. 16. Mark 10. ' ' 31- which shall be last." ^^ The same day there came certain of the Pharisees, saying unto him, " Get thee out, and depart hence ; for Herod will kill thee." mHeb.2.10. 32^^(1 j^g g^jd uuto them, " Go yc, and tell that fox. Behold ! I cast 7? jMatt 23 37 . ^ j ^ ^ ^ o [Knapp puts an out devils, and I do cures to-day and to-morrow, and the third day "'I polntTfferOTWs ^'^^^'l ^^ perfected. ^^ Nevertheless I must walk to-day, and to-morrow, iuid would tran! and the day following : for it cannot be that a prophet perish out of sLitG thus would . / not oftm have Jerusalcm. "'^ O "Jerusalem ! Jerusalem ! which killest the prophets, Eo.f * , c— ^^^^ stonest them that are sent unto thee, how often would I have ^p^^69^25^iL ^i' gathered thy children together, as a hen doth gather her brood under 7.ban. 9. 27. hcr "wiugs ; and ye would not! ^^ Behold ''your house is left unto ?Ps.ii8. 26. you [desolate]. And verily I say unto you, Ye shall not see me, until Mafkuio ch the time come when ye shall say, 'Blessed is he that cometh in tlie 19.38. John 12: name of the Lord !" SECT. XXIV. Section XXIV. — Christ dines with a Pharisee — Parable of V. M. 28. ^he great Supper. J. P. 4741. Luke xiv. 1-24. Near Jerusalem. i ^^^^^ -^ camo to pass, as hc Went into the house of one of the chief Pharisees to eat bread on the Sabbath day, that they watched him. ^ And, behold ! there was a certain man before him which had the dropsy. ^ And Jesus answering spake unto the lawyers and Pharisees, a Matt. 12. 10. sayiug, " Is "it lawful to heal on the Sabbath-day ?" * And they held their peace. And he took him, and healed him, and let him go. i Exod. 23. 5. 5 ^jj^j auswercd them, saving, " Which 'of you shall have an ass or an Deut 22. 4. ch. ' J o' -' 13. 15. ■ ' ■ OX fallen into a pit, and will not straightway pull him out on the Sab- bath day ? " ^ And they could not answer him again to these things. " And he put forth a parable to those which were bidden, when he Sect. XXV.] CHRIST IXSTRUCTS HIS DISCIPLES. 131 marked how they chose out the chief rooms : saying unto them, ^ " When thou art bidden of any man to a wedding, sit not down in the highest room : lest a more honorable man than thou be bidden of him ; ^ and he that bade thee and him come and say to thee, Give this man place ; and thou begin mth shame to take the lowest room. ^'^ But "when thou art bidden, go and sit down in the lowest room; « Prov. 23. 6, 7. that when he that bade thee cometh, he may say unto thee, Friend, go up higher. Then shalt thou have worship in the presence of them that sit at meat with thee. ^^ For "^whosoever exalteth himself shall be ''li^i-^i^^, ^', abased : and he that humbleth hunself shall be exalted." S'^si^i SJfa ^- Then said he also to him that bade him, •'■'When thou makest a 4. 6.1 Pet. 5. 5. dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours ; lest they also bid thee again, and a recompence be made thee. ^^ But when thou makest a feast, call 'the ^Tob!"2^2.''&4^7 poor, the maimed, the lame, the blind ; ^^ and thou shalt be blessed ; for they cannot recompense thee ; for thou shalt be recompensed at the resurrection of the just." ^^ And when one of them that sat at meat with him heard these things, he said unto him, •'• Blessed -^is he that shall eat bread in/^'^-is-s- the kingdom of God!" ^^ Then "said he unto him, "'A certain ^ -^^^"- ^- 2- man made a great supper, and bade many. ^" And 'sent his servant ^ ^'■'"■'- ^- ^' ^• at supper-time to sav to them that were bidden. Come ; for all things are now readv. -^^ And thev all 'with one consent beo'an to make ex- "-P^^, °^^ ^"f; . _ . _ c lish at OTie would cuse. The first said unto him. I have bousht a piece of ground, and I be a closer trans- , , .-^' — '■ iicTiii lation ' and they must needs go and see it : 1 pray thee have me excused. '■■' And another au began at me,' said, I have bought five yoke of oxen, and I go to prove them : I pray iy.!lED!f™°'"" thee have me excused. -° And another said, I have married a wife, and therefore I cannot come. ^^ So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant. Go out quicklv into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the bhnd. 2- And the servant said, Lord, it is done as thou hast coiiunanded, and yet there is room. ^^ And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. ^^For I say unto you, ^'That none of those men which ■''^^s' ^i'cfs^'ii were bidden shall taste of my supper." 46. Section XXV. — Chrisfs Disciples must for sal' e the World. sect, xxv. Luke xiv. 25, to the end. y_ ^_ 28. ^5 KsT) there went great multitudes with him : and he turned, and J. P. 4741. said unto them, -^ " If "any man come to me, 'and hate not his father, onaTour. and mother, and wife, and children, and brethren, and sisters, "yea, and aOeut. 13. 6. & his own life also, he cannot be my disciple. "2" And ''whosoever doth not 37] ' " '' bear his cross, and come after me, cannot be mv disciple. ^^ For 'which *Eom. 9. 13. of you, intending to build a tower, sitteth not down first, and counteth ^ jx^tt. le. 34. the cost, wdiether he have sufficient to finish it ? ^^ Lest haply, after he g^^"^ |''niii.''3' hath laid the foundation, and is not able to finish it, all that behold it ^■ begin to mock him, ^^ sajing. This man began to build, and was not ^ ""'■ able to finish. ^^ Or w-hat king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thou- sand to meet him that cometh against him with twenty thousand ? ^^ Or else, while the other is yet a great way oflf, he sendeth an ambassage, and desu-eth conditions of peace. ^^ So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. ^^ Salt ■'is -^j^l^^l'^' good : but if the salt have lost his savour, wherewith shall it be seasoned ? "^ It is neither fit for the land, nor yet for the dunghill : but men cast it out. He that hath ears to hear, let him hear ! " J 32 PARABLE OF THE PRODIGAL SON. [Part V. SECT. XXVI. V. M.. 28. J. P. 4741. On a Tour. a Matt. 9. 10. b Acts 11. 3. Gal. 2. 12. c Matt. 18. 12. d 1 Pet. 2. 10, 25. e ch. 5. 32. * Drachma, here translated a 'piece of idlver, is the eightli part of an ounce, which Cometh to seven pence half penny [15centsJ, and is equal to the Roman pen- ny, Matt 18. 28. Section XXVI. — Parables of the Lost Sheep, and of the Lost Piece of Silver. Luke xv. 1-10. ^ Then "drew near unto Him all the Publicans and sinners for to hear him. ^ And the Pharisees and Scribes murmured, saying, " This man receiveth sinners, ''and eateth with them." ^ And he spake this parable unto them, saying, "^''What^man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ? ^ And when he hath found it, he layeth it on his shoulders, rejoicing ; " and when he cometh home, he calleth together his friends and neighbours, saying unto them. Rejoice with me, for I have found my sheep ''which was lost. '^ I say unto you, that like- wise joy shall be in heaven over one sinner that repenteth, 'more than over ninety and nine just persons, which need no repentance. ^ " Either, what woman having ten *pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek dili- gently till she find it? ^ And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me, for I have found the piece which I had lost. ^"Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." SECT, xxvir. V. M. 28. J. P. 4741. On a Tour. a Mark 12. 44. Section XXVII. — Parable of the Prodigal Son. Luke xv. 11, to the end. ^^ And He said, " A certain man had two sons : ^^ and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them "his living. ^^ And not many days after, the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riot- ous living. ^^ And when he had spent all, there arose a mighty famine in that land ; and he began to be in want. ^^ And he went and joined himself to a citizen of that country : and he sent him into his fields to feed swine. ^^ And he would fain have filled his belly with the husks that the swine did eat ; and no man gave unto him. ^'^ And when he came to himself, he said. How many hired servants of my father's have bread enough and to spare ! and I perish with hunger. ^^ I will arise and go to my father, and will say unto him, Father, I have sinned against Heaven, and before thee, ^^ and am no more worthy to be called thy son ; make me as one of thy hired servants. ^° And he arose, and came to his father. But 'when he was yet a great way off", his father saw him, and had compassion ; and ran, and fell on his neck, and kissed him. ^^ And the son said unto him. Father, I have sinned against Heaven, 'and in thy sight ; and am no more worthy to be called thy son. ^^ But the father said to his servants. Bring forth the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet. ^'^ And bring hither the fatted calf, and kill it ; and ''2'^T&5 ?4''^^' ^^* ^^ ^^^' '^"^ ^^ merry: ^* for ''this my son was dead, and is ahve Rev. 3. i. again ; he was lost, and is found. And they began to be merry. ^^ Now his elder son was in the field ; and as he came and drew nigh to the house, he heard music and dancing. ^^ And he called one of the servants, and asked what these things meant. ^^And he said unto him, Thy brother is come ; and thy father hath killed the fatted calf, because he hath received him safe and sound. ~® And he was angry, and would not go in. Therefore came his father out, and en- treated him. ^^ And he answering said to his father, " Lo ! these J Acts 2. 39. Ephes. 2. 13, 17, c Ps. 51. 4. SxcT. XXVIIL] PARABLE OF THE UNJUST STEW' ARD. I33 many years do I serve thee, neither transgressed I at any time thy commandment ; and yet thou never gavest me a kid, that I might make merry with my friends. ^° But as soon as this thy son was come, which hath devoured thy hving with harlots, thou hast killed for him the fatted calf ! ' ^^ And he said unto him, ' Son, thou art ever with me, and all that I have is thine. ^~ It was meet that we should make merry, and be glad : 'for this thy brother was dead, and is alive again ; ^^^f- 24. and was lost, and is found I ' " Section XXVIIL — Parable of the unjust Steward. sect, xxviii. Luke xvi. 1-13. y ^ 28. ^And He said also unto his disciples, " There was a certain rich J. P. 4741. man, which had a steward ; and the same was accused unto him that °" " '^'""■ he had wasted his goods. ^ And he called him, and said unto him, ' How is it that I hear this of thee ? give an account of thy steward- ship ; for thou mayest be no longer steward.' ^ Then the steward said within himself. What shall I do, "for my lord taketh away from me "^Z'e'.-iT]'"' the stewardship ? I cannot dig ; to beg I am ashamed. "* I am * The word -Bo^kj resolved what to do, that, when I am put out of the stewardship, they originaUomain^ may receive me into their houses. ^ So he called every one of his three'quam'™^ lord's debtors unto him, and said unto the first, 'How much owest s^eeEzek-.-js.io, thou unto my lord ? ' ^ And he said, ' An hundred *measures of oil.' t.The word here And he said unto him, ' Take thy bill, and sit down quickly, and write mla'^'rf ,^ u^ the fifty.' ^ Then said he to another, ' And how much owest thou ? ' eff abom "foi": And he said, ' An hundred tmeasures of wheat.' And he said unto '««" ''""'^'^'^ """^ . . Q 3L pottle. him, 'Take thy bill, and write fourscore.' ^ And the lord commended the unjust steward, because he had done wisely ; for the children of this world are in their generation wiser than 'the children of light, j john la. 36. ^ And I say unto vou. 'Make to yourselves friends of the tmammon of f?}^^' ^- ^- J '' ' J ^ ^ ^ II Ijes. o. o. unrighteousness ; that, when ye fail, they may receive you into everlast- c Dan. 4. 27. ing habitations. ^^ He ''that is faithful in that which is least is faithful ig^'si. \h.' n. also in much ; and he that is unjust in the least is unjust also in much, ts', 19^'"'''' ^'' ^^If therefore ye have not been faithful in the unrighteous *mammon, tor,™^. who will commit to your trust the true riches 1 ^'^ and if ye have not '^cb^wMi.^^' been faithful in that which is another man's, who shall give you that *or, riches. which is your own ? ^^ No "servant can serve two masters : for either e iiait. 6. 21. he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon." — Section XXIX. — Christ reproves the Pharisees. Luke xvi. 14-17. SECT. SXIX. V. M. 28. J. P. 474L ^^ And the Pharisees also, "who were covetous, heard all these on a Tour. things ; and they derided Him. ^^ And he said unto them. " Ye are ^ jiattT^ 14 they which ^justify yourselves before men; but 'God knoweth your Jch. lu. 29. hearts: for ''that which is highly esteemed among men is abomination "i^^:'"®', , _ . o J o (£ J fcam. lb. 7. in the sight of God. ^^ The 'Law and the Prophets were until John : e Matt. 4. 17. & since that time the kingdom of God is preached, and every man "29'' ^^' ^"'^^ presseth into it. ^'^ And-'^it is easier for heaven and earth to pass, than f^^- 102. 26, 27. ^ . , P , , r -T ,■> f > Is. 40. 8. & 51. one tittle 01 the Law to lail. e. Matt. 5. is. 1 Pot. 1. 25. VOL. II. 134 CHRIST RECEIVES LITTLE CHILDREN. [Part V. SECT. XXX. Section XXX. — Christ answers the (Question concerning Divorce V. M. 28. and Marriage.'^ 3. P. 4741. Matt. xix. 3-12.— Mark x. 2-12.— Luke xvi. 18. On aTour. i rji^^ Pharisecs also came unto Him, tempting him, and ' i^i^tt. xix. 3 z See Note 23. Saying unto him, " Is it lawful for a man to put away his wife for every cause ?" ^ And he answered and said unto ^ Mark x. 3. them, " What did Moses command you ?" ' And they said, ^ Mark x. 4. aDeut.24. ]. " Moscs "suffercd to write a bill of divorcement, and to put Matt. 5. oZ. &. iidAiT 11* 19.7. her away. And Jesus answered and said unto them, ''Markx. 5. " For the hardness of your heart he wrote you this precept. ''i.tul.'Hit^' ^ Have ye not read, 'that He which made them at the be- * ^att. xix. 4. ginning " of the creation, ' made them male and female ? ^ Mark x. 6. ',*?'",• f^'^l- „ "and said, ' For * this cause shall a man leave father and I J,^"' "'"" t' Mark 10. 59. , 1,111 ,• -r 1 ;i • . ., ^ Matt. xix. 5. Eph. 5. 31. mother, and shall cleave to his wiie ; and "^they twain shall di^ Cor. 6. 16. & ijg ^^^ flggj^_ > 9 Wherefore they are no more twain, but ' ^^''^"- ^*''- ^■ one flesh. What therefore God hath joined together, let not man put asunder." c Deut. 24. 1. ch. '« They say unto him, " Why did "Moses then command to ^° Matt. xix. 7. give a writing of divorcement, and to put her away ? " '^ He " *'^''"- "'■''• ^• saith unto them, " Moses, because of the hardness of your hearts, suffered you to put away your wives ; but from the /Matt. 5. 32. beginning it was not so. '^ And -^I say unto you. Whosoever ^^ '^*''"' '""'■ °' Luke le! 18.' shall put away his wife, except it he for fornication, and ' ■ shall marry another, committeth adultery ; and whoso mar- rieth her which is put away doth commit adultery." " And in the house his disciples asked him again of the '' Markx. 10. same matter. '''And he saith unto them, " Whosoever '"' Mark x. 11. ^1^""^" lake'w '^sh'ill put away his wife, and marry another, committeth 18. Rom. 7. 3. ' adultcry against her ; '^ and if a woman shall put away her ^^ ^^'^'^ '^- ^'^■ husband, and be married to another, she committeth adul- h Prov. 21. 19. tgj.y_>' 16 pjjg disciples say unto him, " If "the case of the '« Matt.xix. 10. man be so with his wife, it is not good to marry." '' But " Matt.xix. 11 '17?°^''^'^''^'^' he said unto them, " All 'men cannot receive this say- ing, save they to whom it is given. " For there are some '* ^att. xix. 12 eunuchs, which were so born from their mother's womb ; and there are some eunuchs, which were made eunuchs of ''&^°5^i5^^' ^^' '^^^^ ' ^^^ ^there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it." Matt. xix. part ofver. 4. And he answered and said unto them — . k Matt. 19. 3. Mark x. ver. 2, part of ver. 6, 7, and ver. 8, 9. — 2 *And the Pharisees came to iihn, and asked him, " Is itiawful for a man to put away his wife ?" tempting him. G " But from i Gen. 1. 27. & 5. t}ie beo-innino- — 'God made them male and female. 7 "For this cause shall a man 2 & to „■„ on. leave his father and mother and cleave to his wife : — 8 And they twain shall be one 1 Cor. 6. 16. flesh : SO then they are no more twain, but one flesh. 9 What therefore God hath ^P^<^'^- ^- 31- joined together, let not man put asunder." 19. 9. Mark 10. LuKE xvi. vcr. 18. " Whosoever "putteth away his wife, and marrieth another, II. 1 Cor. 7. 10, committeth adultery : and whosoever marrieth her that is put away from her husband committeth adultery." SECT. xxxT. Section XXXI. — Christ receives and blesses little Children.^ V ^28 Matt. xix. 13-15. — Mark x. 13-16. — Luke xviii. 15-17. J. P. 4741. ' Then "were there brought unto Him little children, that ' Matt. xix. is On a Tour. he should put his hands on them, and pray. ^ But when = Luke xviii. is a See n^ 24. his disciplcs saw it, they rebuked ' those that brought them. ^ '^^'"''' "• '^• " "^'■•'j^o.^w. 4 gy^ when Jesus saw it, he was much displeased, and * ^'^'^ "• "' ^called them unto him, and 'said unto them, " Suffer the « J;^"';^'*' little children to come unto me, and forbid them not ; for Sect. XXXIII.] ON FORGIVENESS OF INJURIES. 13^5- 7 .Mark X. 15. i-of sucli is the kingdom of God. ' Verily I say unto you, ''l^°^'\^*^ ^''■ "Whosoever shall not receive the kingdom of God as a httle c Matt. is. 3. s Lukexviii.17. child, he shall not enter therein ; ^ in no wise enter therein." » Mark x. 16. o ^j, J j^g ^qq]^ them up in his arms, put his hands upon '" Matt. six. 15. tiiem, and blessed them ; '" and departed thence. Matt. XIX. part of ver. \3, ver. 14, and part of ver. 15. — 13 — and the disciples re- buked them. 14 But Jesus said," Suffer little children, and forbid them not, to come unto me ; for "'of such is the kingdom of heaven." 15 And he laid his hands on them, — . ^ "''• '^- ^■ Mark x.jjart of cer. 13. "And they brought young children to him, that he should Luke'l8.'l5. touch them : and iiis disciples rebuked — . Luke XYiii. part of ver. 15, 16, 17. — 15 /And they brought unto him also infants, that -^^^r" jg" Jg] he would touch them : — them. 16 But Jesus — said, " Suffer little children to come ^ ^^^ j^ ^^ unto me, and forbid them not : for ^of such is the kingdom of God. 17 ''Verily I say unto i Pet. 2. 2. you, Whosoever shall not receive the kingdom of God as a little child, shall — ." A Mark 10. 15. Section XXXII.— Parahle of the Rich Man and Lazarus.^ sect^xxii. LoKE xvi. 19, to the end. V. JE. 28. 1^ " Theke was a certain rich man, which was clothed in purple and J- P- 4741. fine linen, and fared sumptuously every day. ^° And there was a cer- o^^^ur. tain beggar named Lazarus, which was laid at his gate, full of sores, b see Note 95. ^^ and desiring to be fed with the crumbs which fell from the rich man's table ; moreover the dogs came and licked his sores. ^^ And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried. ^^ And in hell he lift up his eyes, being in torments, and seeth Abra- ham afar off, and Lazarus in his bosom. ^"^ And he cried and said, ' Father Abraham ! have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and "cool my tongue ; for I 'am tor- "^lech. 14. la. mented in this flame.' ^^ But Abraham said, ' Son ! "remember that Mark 9. 44, &c. thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted, and thou art tormented. ^® And beside all this, between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us, that would come from thence.' ^'^ Then he said, ' I pray thee therefore, father, that thou wouldest send him to my father's house ; ^^ for I have five brethren ; that he may testify unto them, lest they also come into this place of torment.' ^'^ Abraham saith unto him, 'They ''have Moses and the Prophets ; let them hear them.' du.s.w. &34. 2° And he said, 'Nay, father Abraham; but if one went unto them 45! Acts" is! 21! from the dead, they will repent.' ^^ And he said unto him, ' If ^ "' "" they hear not Mo.ses and the Prophets, "neither will they be persuaded ^ •'"'"' ^^- ^°' "• though one rose from the dead.' " c Job 21. 13. ch. 6. 24. Section XXXIIL — On Forgiveness of Injuries. sect, xxxrrr. Luke xvii. 1-10. V .ffil 28 ^ Then said he unto the disciples, " It "is impossible but that offences J. P. 4741. will come ; but woe unto him, through whom they come ! ^It were Ona^our. better for him that a millstone were hanged about his neck, and he a jiatt. is. 6, 7. cast into the sea, than that he sho'ild offend one of these little ones, fcmhub. ^ Take heed to yourselves ! " If Hhy brother trespass [against thee], "rebuke him; and if ]ie *-'^'a«-i8.i5,2j. repent, forgive him. ^ And if he trespass against thee seven times "prov. iV. 10. in a day, and seven tunes in a day turn again to thee, saying, I repent ; •''^™^^- ^^• thou shall forgive him." '^And the apostles said unto the Lord, "Increase our faith." '^And i Knupp6e/07-e and 50 Matt six" 29 "^tli lorsakeu houses, or brethren, or sisters, or lather, or after it as in the 61 Mark x. 29. mothcr, Or wife, or children, or lands, for my Name's sake /|ee No^e 29 '' Lukexviii.29. 6i ^ ^^ Gospcl's, [and] "' for the kingdom of God's sake, mMatt.20.2l. 53 Matt. XIX. 29. . i^ 1 J If 1 1 154 60 66- iU- Luke 22. 28, 29, 51 Lukexviii.3o. shall rcccive an hundredtold and more, now, ^in this 30. see John 1. 60 Mark X. 30. pj-eseut time, ^'houses, and brethren, and sisters, and 3.Re?.%'.ii^' 57 MarkTso. motliers, and children, and lands, with persecutions ; and « oeut. 33. 9. 5s Matt, .xix, 29. in the world to come ^® shall inherit everlasting life." job 42. io. ' r.^ . , T Mark 10. 29, 30. Matt. xix. part ofver. 26, and 28. — 26 — but — 28 And Jesus — . Luke 18. 29, 30. Mark x. -part ofver. 17, vcr. 18, part ofver. 19, 20, 21, vcr. 22, part of vcr. 23, vcr. 2-5, "l'?"'/^' g=' •^ part ofver. 26, 27, ver.28,partofver. 29, 30. — 17 "And there came one — " Good Master, i8. is. what shall I do that I may inherit eternal life?" 18 And Jesus said unto hira, " Why ^callest thou me good ? there is none good but One, that is, God. 19 Thou knowest the p Matt. 19. 17. commandments, 'Do not commit adultery ; Do not kill ; Do not steal ; Do not bear false g^^j^ gj lo &c witness ; — Honor thy father and mother." 20 And he — said unto him, " Master, all these Deut. 5. lC-20. have I observed from my youth." 21 Then Jesus — said unto him, " One ''thing thou °'"' ' ' lackest, — sell whatsoever thou hast, and give to the poor, and thou shalt have treasure &^ 19/21.' in heaven: and come — and follow me." 22 And he was sad at that saying, and ^"^^ »"^'i«'^'oo' went away grieved: for he had great possessions. 23 And Jesus — and saitli unto his Act9'2. 45. & 4*. disciples, — 25 " It "is easier for a camel to go through the eye of a needle, than for 34, 35. 1 Tim. 6. a rich man to enter into the kingdom of God." 26 — saying — "Who then can be juiait'ig ''4 saved ?" 27 And Jesus — saith, " With 'men it is impossible, — with God all things are Luke 18. 25. possible." 28 Then Peter began to say, " Lo, "we have left all, and have followed thee." * ^'^'^ ^"^^ '•■ 29 — said, — "There is no man that hath left house, or brethren, or sisters, or father, "i^uke 18 28 ' or mother, or wife, or children, or lands, for my sake, — 30 "But he shall receive an hun- « 2 Chron. 25. 9 dredfold — in this time, — eternal life. L"'^*' 18- ^^■ Luke xviii. part ofver. 18, ver. 19, j)art ofver. 20, vcr.21,part of ver. 22, 23, 2i, vcr. 25, Mark io. 17." 1i6, part of ver. 27, ver. 28, and part of ver. 29, 30. — 18 "And — asked him, saying, " Good ^ Exod. 20. 19, Master, what shall I do to inherit eternal life .' " 19 And Jesus said unto him, " Why qq' jjom' 13 9 " callest thou me good .^ none is good, save One, that is, God." 20 — • ^Do not commit Eph. 6.2. Col.3. adultery ; Do not kill ; Do not steal ; Do not bear false witness ; Honor thy father and thy mother. 21 And he said, " All these have I kept from my youth up." 22 — said unto him, — " sell ''all that thou hast, and distribute unto the poor, a.nd thou shalt a Matt. G. 19, 20. have treasure in heaven: and come, follow me." 23 And when he heard this, — for f Thii^e 19 ■he was very rich. 2^1 — said, " how ^hardly shall they that have riches enter into the z Prov.'ll'. 28. kingdom of God ! 25 "For it is easier for a camel to go through a needle's eye, than for *'""• ^^- '■^^■ a rich man to enter into the kingdom of God." 26 And they that heard it said, " Who ^ f,^^^ jg .34 then can be saved ?" 27 And he said, — 28 ''Then Peter said, " Lo ! we have left all, and Mark 10. 25. followed thee." 29 And he said unto them, " Verily I say unto you, "^There is no man * '^'''"- '^- ^^• that hath left house, or parents, or brethren, or wife, or children, — 30 Who shall not re- * ^^^ ^°^^ "' eeive manifold — and in the world to come life everlasting." Section XL. — Parable of the Laborers in the Vineyard. sect. xl. Matt. xi.x. 30, and xx. 1-16.— Mark x. 31. y "^OH 30 u guT "many that are first shall be last ; and the last shall be first, j. p. 4741. 1 For the kingdom of heaven is like unto a man that is a householder, onaXour. which went out early in the morning to hire laborers into his vineyard, a oh. 20^16. & 21. 2 And when he had agreed with the laborers for *a penny a day, he sl'fuke^i^so' sent them into his vineyard. ^ And he went out about the third hour, * The Roman'pen- and saw others standing idle in the market-place, ^and said unto llZfanafnce, them ; ' Go ye also into the vineyard, and whatsoever is right I will St„4|i-2o!] give you.' And they went their way. ^ Again he went out about the ^'encfhaifyenm" sixth and ninth hour, and did likewise. '^ And about the eleventh h^ cent" j.chVs. hour he went out, and found others standing [idle], and saith unto them, ' Why stand ye here all the day idle ? ' 'They say unto him, 'Because no man hath hired us.' He saith unto them, ' Go ye also into the vineyard ; and whatsoever is righL thai shall ye receive.' 140 CHRIST AGAIN PREDICTS HIS SUFFERINGS. [Part V. ^ So when even was come, the lord of the vineyard saith unto his steward, ' Call the laborers, and give them their hire, beginning from the last unto the first,' ^ And when they came that were hired about the eleventh hour, they received every man a penny. ^*' But when the first came, they supposed that they should have received more ; and they likewise received every man a penny. ^^ And when they had received it, they murmured against the goodman of the house, ^^ say- ^a^Jlj^w"?^^' ^^g' ' These last thave wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.' ^•^ But he answered one of them, and said, ' Friend, I do thee Prov. 23. 6. ch. no wroug : didst not thou agree with me for a penny ? ^'^ Take that d ch. 19. 30. thine is, and go thy way. I will give unto this last, even as unto e ch. 22. 14. thee : ^^ is 'it not lawful for me to do what I will with mine own ? gsee Note 30. .jg ^j^jj^^ ^^^ ^^jj^ bccause I am good ? ' I'' So "the last shall be first, •^^^.le.luke'i^ and the first last. Tor many be called, but few chosen." s Mark x. 31. But •''many that are first shall be last; and the last first. 6 Rom. 9. 21. ^^,^ , 13 c Deut. 15. 9. SO. SECT. XLi. Section XLI. — Christ is informed of the SicTcness of Lazarus.^ V. JE. 28. John xi. 1-16. J. P. 4741. 1 Now a certain man was sick, named Lazarus, of Bethany, the On aTour. ^^^^^ ^^ "Mary and her sister Martha. ^ (it 'was that Mary which h See Note 31. anointed the Lord with ointment, and wiped his feet with her hair, iM^t 26 7^'^^' ^"^^^"^^^ ^^''^ther Lazarus was sick.) ^ Therefore his sisters sent unto Mark 14. 3. eh. him, sayiiig, '•' Lord, behold ! he whom thou lovest is sick." ''When c ch. 9. 3. ver. 40. Jcsus heard that, he said, " This sickness is not unto death, 'but for See aiark 1. 1. ^j^g giQj.y ^f Qq^j^ ^}^^^ the Sou of God might be glorified thereby." ^ Now Jesus loved Martha, and her sister, and Lazarus. ^ When he d ch. 16. 40. j^ad heard therefore that he was sick, ''he abode two days still in the same place where he was. "^ Then after that saith he to his disciples, " Let us go into Judaea again." ^ His disciples say unto him, " Mas- e ch. 10. 31. tgj.^ i^^Q Jews of late sought to stone thee ; and goest thou thither again? " ^ Jesus answered, " Are there not twelve hours in the day ? /oh. 9. 4. /if any man walk in the day, he stumbleth not, because he seeth the g'ch. 12. 35. Yiglii of this world; ^° but 'if a man walk in the night, he stumbleth, because there is no fight in him." ^^ These things said he : and after '^Da°n°i2 V^' ^^' that lie saith unto them, "Our friend Lazarus "sleepeth ; but I go. Matt. 9.24. that I may awake him out of sleep." ^^Then said his disciples, icor.'i5.i8,5i. "Lord, if he sleep, he shall do well." ^^Howbeit Jesus spake of his death ; but they thought that he had spoken of taking of rest in sleep. '^'*Then said Jesus unto them plainly, " Lazarus is dead ; ^^and I am glad for your sakes that I was not there, to the intent ye may - believe; nevertheless let us go unto him." ^'^Then said Thomas, which is called Didymus, unto his fellow-disciples, " Let us also go, that we may die with him." SECTjCLii. Section XLIL — Christ again predicts his Sufferings and Death} y ^ 29. Matt. xx. 17-19.— Mark x. 32-34.— Luke xviii. 31-34. J. P. 4742. ' And they were in the way "going up to Jerusalem ; ' Mark x. 32 On aTour. 2 ^ud Jcsus, Hhcn 'took uuto Mm the Twelve, and said ' ^^^^-J;^: gj' i See Note 32. uuto them, " Behold ! we go up to Jerusalem, and all J M^" ^16^1 & things 'that are written by the Prophets concerning ''the n.la.&ao.n. Son of Man shall be accomplished." 'And Jesus went ^^'"''...32. c P3"22.°is^53. before them ; and they were amazed ; and as they followed, d See John 1. 51. they wcrc afraid. And he took again the twelve '* disci- s MalL^k ' pies apart in the way, ® and began to tell them what things i Matt. xx. 17. should happen unto him, 'and said unto them, '" Behold ! ' "^"•"'- ^^- Sect. XLIIL] AMBITION OF THE SONS OF ZEBEDEE. 141 3 JIark X. 33. 10 Matt. xx. 19. 11 Liiliexviii,32. 12 Lukexviii.33. ^ve go up to Jerusalem, and the Son of Man shall be be- trayed [and] ^ delivered unto the Chief Priests, and unto the Scribes ; and they shall condemn him to death, and shall deliver him to the Gentiles, '° to mock, and to scourge, and to crucify him: " for •'^he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on ; '" and they shall scourge him, and put him to death ; 13 LukexvUi.34. and the tliird day he shall rise again." '^ And ^they understood none of these things ; and this saying was hid from them, neither knew they the things which were spoken. Matt. xx. part of rer. 17, 18, 19. — 17 — going up to Jerusalem, took the Twelve — 18 — unto the Chief Priests and unto the Scribes, and they shall condemn him to death, 19 *and shall deliver him to the GentUes — and the third day he shall rise again." Mark x. part of xer. 3?!, and ver. 34. — 33 saying, " Behold ! we go up to Jerusalem, and Hhe Son of Man shall be — 34 And they shall mock him, and shall scourge him, and shall spit upon liim, and shall kill him; and the third day he shall rise again." Luke xviii. ^art o/rer. 31. — he — . e Matt. 16. 21. See John 1.51. /Matt. 27. 2. Mark 15. 1, 16, &c. Luke 23. 1. John 18. 28, &;c. Acts 3. 13. g Mark 9. 32. Luke 2. 50. & 9. 45. John 10 6.& 12. 16. ft ch. 27. 2. Mark 15. 1, 16, &c. Luke 23. 1. John 18. 28, &c. Acts 3. 13. i See John 1. 51. Section XLIII. — Ambition of the Sons of Zebedee. Matt. xx. 20-28.— Mark x. 35-45. 1 Matt. XX. 20. 'Then came to Him the mother of "Zebedee's children, 2 Marks. 35. ^yj^]-^ jjg^ SOUS, ~ James and John, the sons of Zebedee, 3Matt. XX. 20. 'worshipping him, and desiring a certain thing of him; ^saying, '-Master! we would that thou shouldest do for us whatsoever we shall desire." ° And he said unto them, •' What would ye that I should do for you ? " '^ They said unto him, "Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory." ' She saith unto him, '• Grant that these my two sons 'may sit, the one on thy right hand, and the other on s Matt. XX. 22. thg igft^ ii^ thy kingdom." * But Jesus answered and ^ said unto them, •' Ye know not what ye ask. Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with ? " '" And they say unto him, " We can." And Jesus said unto them, " Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal shall ye be bap- tized ; " but to sit on my right hand and on my left hand is not mine to give, but it shall be given to them for whom it is prepared '^ of my Father." "' And "when the ten heard it, they began to be much displeased with James and 14 Matt. XX. 24, Jqj^jj . n ^j^^j ^jjgy ^gj.g moved with indignation against the two brethren. '° But Jesus called them to him, and saith unto them, '• Ye ''know that they which *^are accounted to rule over the Gentiles exercise lordship over them ; and their great ones e.xercise authority upon them. "^ But ^so shall it not be among you, but whosoever will be great among you, shall be your minister ; '^ and whosoever of you will be tlie chiefest, shall be servant of all : '* for -^even the ^Son of Man came not to be ministered unto, '^but to minister, and 'to give his life a ransom for many." Matt. kx. part of ver. 21, 22, 23, 24, ver. 2-5, 26, 27, and23.—21 And he said unto her, " "What wilt thou?" — 22 — said, " Ye know not what ye ask. Are ye able to drink of nhe cup that I shall drink of, and to be baptized with *the baptism that I am baptized with ?" They say unto him, '• We are able." 23 And he saith unto them. '• Ye 'shall drink in- deed of my cup, and be baptized with the baptism that I am baptized witli ; but, to sit on my right hand, and en my left, is not mine "to give, but it shall le given to them for 4 Mark x. 35 5 Mark x. 36. 6 Mark x. 37. 7 Matt. XX. 21. 9 Mirk X. 35. 10 Mark x. 39. 11 Mark x. 40. 12 Matt. XX. 23. 13 Mark x. 41. 15 Mark x. 42. 16 Mark x. 43. n Mark x. 44. 18 Mark x. 45. SECT. XLUI. V. JE. 29. J. P. 4742. On the way to Bethany. a Matt. 4. 21. b Matt. 19. 28. c Matt. 20. 24. d Luke 22. 25. * Or, tliink govd. e Matt. 20. 26, 28. Mark 9. .35. Luke 9. 48. /John 13. 14. Phil. 2. 7. S Luke 22. 27. .See Jolin 1.51. ft Is. 53. 10, n. Dan. 9. 24, 25. Slatt. 20. 23. John 11.51,52. 1 Tim. 2. 6. Tit. 2. 14. 1 Pet. 1. 19. i Matt. 20. 28. & 26. 26. Rom. 5. 15,19. Heb.9.2S. j ch. 26. 39, 42. Jlnrk 14. 36. Luke 22. 42. John 18. 11. k Luke 12. .50. I Actsl2. 2. T?om. 8. 17. 2 Cor. 1. 7. Rev. 1. 9. m ch. 95. 34. 142 TWO BLIND MEN HEALED AT JERICHO. [Part V. n Mark 10. 41. whom it is prepared — 24 — "when the ten heard it, — '2.5 But Jesus called them unto him, ^"p® ^" ^^' ^' and said, " Ye know that the princes of the Gentiles exercise dominion over them, and p ch. 23. 11." they that are great exercise authority upon them. 26 But °it shall not be so among Mark 9. 35. & you; but ^whosoever will be great among you, let him be your minister ; 27 'and who- o ch. 18. 4. soever will be chief among you, let him be your servant : 28 ''even as the Son of Man • See Notes/, g, came not to be ministered unto, but to minister, and to give his life a ransom for many." A, i. Mark x.part ofver. 35, and 38. — 25 And — come unto him, — 38 But Jesus - SECT. XLIV. V. JE. 29. J. P. 4742. Jericho. k See Note 33. a UiM. 90. 29. Mark 10. 46. 6 Matt. 9. 22. Luke 17. 19. * Or, saved thee. t Luke 5. 2C. Acts 4. 21. & 11. 18. 2 Mark x. 46. 3 Matt. XX. 29. 4 Matt. XX. 30. 5 Lukexviii.35. 6 Mark x. 46. ' Lukexviii.35. S Lukexviii.36. 9 Lukexviii.37. I" Matt. XX. 30. 11 Mark x. 47. d Matt. 20. 30. Section XLIV. — Two Blind Men healed at Jericho.^ Matt. xx. 29, to the end. — Mark x. 46, to the end. — Luke xviii. 35, to the end. ' And "it came to pass, that as He was come nigh unto ' Lukexviii.35, Jericho, ^ as he went out of Jericho with his disciples, ^ a great multitude followed him. '' And, behold ! two blind men sitting by the way side, — °a certain blind man, "blind BartimfEus, the son of Timseus, ' sat by the way side, beg- ging ; * and hearing the multitude pass by, he asked what it meant. ^ And they told him, that Jesus of Nazareth passeth by. '° When they heard that Jesus passed by, " and when he heard that it was Jesus of Nazareth, he began to cry out, '^ and he cried, saying, "Jesus, thou Son of David, '^ ^"'"'''™'-^^- have mercy on me ! " have mercy on us, O Lord, thou Son u 4'at" xx 31"' of David ! " ''' And the multitude, '° which went before, re- 15 Lukexviii.39. buked him, '* rebuked them, because they should hold their "^ Matt. xx. 31. peace : "and many charged him '^ that he should hold his is Lukexviii.39. peace ; but he cried so much the more, ^^ but they cried >' M^tt. xx. 31. the more, ^^ a great deal, ^'saying, "Have mercy on us, j" jj^^j" ^'^''gj O Lord, thou Son of David ! "^ thou Son of David, have 22 Lukexviii.39. mercy on me!" "And ''Jesus stood still, and called !" i'"''"™'-^"- J ^ ^ 2i Matt. XX. 32. them, ^^ and commanded him "'^ to be called, [and] " to be 25 Lukexviii-do. brought unto him. °* And they call the blind man, saying ^'^ Mark x. 49. unto him, " Be of good comfort, rise ; he calleth thee." ^ MarTx"49. ^"And he, casting away his garment, rose, and came to Jesus ; 29 Mark x. 50 '° and when he was come near, he asked him " What wilt thou that I shall do unto thee ?" And he said, =' " Lord ! that our eyes may be opened : ^^ Lord ! that I ^ '^'^''^^f: ^j " may receive my sight." ^■' So Jesus had compassion on ^4 Matt! xx. 34. them, and touched their eyes : '* And Jesus said unto him, ^^ Lukexviii.42. " Receive thy sight ; thy 'faith hath saved thee. " Go thy "' "^''^ '^^ ^^■ way, thy faith hath *made thee whole." '' And immedi- '' Lukexviii.4s. ately he received his sight, and followed him "^ in the way, ''"* '^''"'' ''• ^~' '^ their eyes received sight, and they followed him, "" glori- '^ "*'*"• "'!';. ^J.' fying "God ; and all the people, when they saw it, gave praise unto God. Matt. xx. part ofver. 29, 30, 32, 33, and 34.-29 And as they departed from Jericho, — 30 — cried out, saying, — 32 And — and said, "What will ye that I shall do unto you ?" 33 They say unto him, — 34 — and immediately — . Mark x. part ofver. 46, 47, 48, 49, ver. 51, and part of ver. 52.-46 And they came to Jericho : and — and a great number of people, — sat by the highway side, begging. 47 — and say, " Jesus, '^ihou Son of David, have mercy on me !" 48 — that he should hold his peace ; but he cried the more — " Thou Son of David have mercy on me !" 49 And Jesus stood still, and commanded him — 51 And Jesus answered and said unto him, " What wilt thou that I should do unto thee .?" The blind man said unto him, " Lord ! that I might receive my sight." 52 And Jesus said unto him, — And immediately he received his sight, and followed Jesus — . Luke xviii. beginning of ver. 39, and part of ver. 40. — 39 And they — 40 — Jesus stood — . 31 QQvino- ^^ Lul5exviii.40. ="lj"^g5 31 Lukexviii.4]. Sect. XLV.] CONVERSION OF ZACCH^US. I43 Section XLV. — Conversion of Zacchceus, and the Parable of the sect, xlv. Pounds. V. JE. 29. Luke xix. 1-28. J. P. 4742. ^ And Jesus entered and passed through Jericho. ^ And, behold ! Jericho. there luas a man named Zacchseus, which was the chief among the Pubhcans, and he was rich. ^And he sought to see Jesus who he was ; and could not for the press, because he was little of stature. ^ And he ran before, and climbed up into a sycamore tree to see him : for he was to pass that way. ^ And when JesUs came to the place, he looked up, and saw him, and said unto him, " Zacchaeus, make haste, and come down; for to-day I must abide at thy house." ''And he made haste, and came down, and received him joyfully. '^And when they saw it, they all murmured, saying, " That "he was gone to be a^Mau. 9. 11. ch. guest with a man that is a sinner." ^ And Zacchaeus stood, and said unto the Lord ; " Behold ! Lord, the half of my goods I give to the poor ; and if I have taken any thing from any man by 'false accusa- ''cii.3. 14. tion, ^I restore him fourfold." ^ And Jesus said unto him, "This day 'fs°m.^]|.3. is salvation come to this house, forasmuch as ''he also is 'a son of /Z^""' ^^" ^' Abraham; ^"for-'^the Son of Man is come to seek and to save that le. Gai. "3. 7.' which was lost." _ y^-^n. ^^ And as they heard these things, he added and spake a parable, sce Matt. lo. 6. because he was nigh to Jerusalem, and because "they thought that John i. 51! the kingdom of God should immediately appear. '^ He ''said thexe- f^';^^^\^-^^ fore, Mark 13. '34. ' " A certain nobleman went into a far country to receive for himself a kingdom, and to return. ^^ And he called his ten servants, and delivered them ten *pounds, and said unto them, 'Occupy till I come.' i*But *3S'ipm„«d%" *his citizens hated him, and sent a messaoje after him, sayinsr, ' We will twelve ounces' 1 1 • ■ 5 1=; ? 1 • 1 J i^i and a half; not have this man to reign over us. ^^ And it came to pass, that when which according he was returned, having received the kingdom, then he commanded the mincy'is'"^' these servants to be called unto him, to whom he had given the f money, shimn''g°™nd si™ that he might know how much every man had gained by trading. ^™^? C''''""' ^''Then came the first, saying, 'Lord, thy pound hath gained ten Uohni.ii. pounds.' i'^ And he said unto him, ' Well, thou good servant ! because ^o'verTasr' ""'' thou hast been ^faithful in a very little, have thou authority over ten JWa"- 25.21. ch. cities.' 1^ And the second came, saying, ' Lord, thy pound hath gained five pounds.' ^^ And he said likewise to him, ' Be thou also over five cities.' '^^ And another came, saying, ' Lord, behold ! here is thy pound, which I have kept laid up in a napkin. ^^ For '"I feared '^ '"*''^"- ^s- 94. thee, because thou art an austere man : thou takest up that thou layedst not down, and reapest tliat tliou didst not sow.' -'- And he saith unto him, ' Out 'of thine own mouth Vv'ill I judge thee, thou vt'icked servant ! '|„^'','5; l[ ^^11. thou '"knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow ? ^'^ wherefore then gavest not thou my money into the bank, that at my coming I might have re- quired mine own with usury ? ' ^"^ And he said unto them that stood by, ' Take from him the pound, and give it to him that hath ten pounds.' ''ilad'lMf &.1''."-' ~= (And "they said unto him, ' Lord, he hath ten pounds.') ^6 Yqy I j;/;,^^ f^f '^^{^l say unto you, "That unto every one which hath shall be given ; and '^'p'"' :^"'^ ""l J J ' •' o ' suf'estions of from him that hatli not, even that he hath shall be taken away from hys'anders did him. ^^ But those mine enemies, which would not that I should reign '"—^v/\^^ over them, bring hither, and slay them before me." "-il'^oo i?" ^c\^ ' <^ ' ■' 25. 29. Mark 4. ^^ And when he had thus spoken, ''he went before, ascending up to 25. s. is. Jerusalem. .Mark 10. 32. la. 37 m Matt. 25. 26. 144 THE RESURRECTION OF LAZARUS. [Part V. SECT. XLVi. Section XLVI. — The Resurrection of Lazarus} V. M. 29. John xi. 17-46. J. P. 4742. ^^ Then when Jesus came, he found that he had lain in the grave Bethany. four days already. ^^ Now Bethany was nigh unto Jerusalem, about I See Note 34. *fifteen furlougs off; ^^and many of the Jews came to Martha and *two miles' "*"''* Mary, to comfort them concerning their brother. ^^ Then Martha, as soon as she heard that Jesus was coming, went and met him ; but Mary sat still in the house. ^^ Then said Martha unto Jesus, " Lord, if thou hadst been here, my brother had not died ! ^^ But I know, ach. 9. 31. that even now, "whatsoever thou wilt ask of God, God will give it thee." ^3 Jesus saith unto her, " Thy brother shall rise again." i Luke 14. 14. ch. 24]yjajtha saith unto him, "I 'know that he shall rise again in the res- cch. 5. 21. & 6. urrection at the last day." ^^ Jesus said unto her, "I am 'the Res- d eh. i'.^. & 6. urrection and the ''Life: "he that believeth in me, though he were dead, 3^4^! jdm f "i' y^* ^'^^'^ '^^ '^^*^ ■ ^^ ^^^^ whosoever liveth and believeth in me shall 2. &5.J1. ■ 'never die. Believest thou this?" ^'^ She saith unto him, "Yea, *5.^o;&c.^"^'"'" Lord : -^I believe that thou art the Christ, the Son of God, which /M''"- 16. 16. ch. should come into the world !" 4. 42. & 6. 14 69. See Mark i! ^8 ^j-^^j whcu shc had SO Said, she went her way, and called Mary her sister secretly, saying, " The Master is come, and calleth for thee." ^3 As soon as she heard that, she arose quickly, and came unto him. ^^ (Now Jesus was not yet come into the town, but was in that place ^ver. 19. where Martha met him.) •'^ The ^ Jews then, which were with her in the house and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, " She goeth unto the grave to weep there." ^~Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, "Lord, Aver. 21. /.jf ^j^q^ hadst bccu here, my brother had not died ! " ^^ When Jesus therefore saw her weeping, and the Jews also weep- ^idniseff '"""^"^ iiig which came with her, he groaned in the spirit, and twas troubled, ^^ and said, " Where have ye laid him ? " They said unto him, i Luke 19. 11. a J^Qy({^ comc and see." ^^ Jesus 'wept. ^^ Then said the Jews, " Be- hold how he loved him ! " ^^ And some of them said, " Could not j ch. 9. 6. tj^ig man, ■'which opened the eyes of the blind, have caused that even this man should not have died ? " ^^ Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. ^^ Jesus said, " Take ye away the stone." Martha, the sister of him that was dead, saith unto him, " Lord, by this time he stinketh ; for he hath been dead four days." ^^ Jesus saith unto her, " Said I not unto thee, that if thou wouldest tver.4,23. belicvc, thou shouldcst ^see the glory of God ? " ^^ Then they took away the sione from the place [where the dead was laid]. And Jesus lifted up his eyes, and said, " Father ! I thank thee that Thou hast I ch. 12. 30. heard me. ^^ And I knew that Thou hearest me always ; but 'because of the people which stand by I said it, that they may believe that Thou hast sent me." ^^ And when he thus had spoken, he cried with a loud voice, " Lazarus, come forth I " '^^ And he that was dead came mch. 20. 7. forth, bound hand and foot with grave-clothes, and "'his face was bound about with a napkin. Jesus saith unto them, " Loose him, and let him go." ^f&'if ■]? is' ^^ Then many of the Jews which came to Mary, "and had seen the things which [Jesus] did, believed on him. ^"^ But some of them went their ways to the Pharisees, and told them what things Jesus had done. Sect LIL] CHRIST IS ANOINTED BY MARY. 145 Section XLVII. — The Sanhcdrin assemble to deliberate concerning the sect^lvii Resurrection of Lazarus. V. E.. 29. John xi. 47, 48. J- ?• 4742. ■^^ Then "gathered the Chief Priests and the Pharisees a council, ^'''"'_^"'- and said, " What Mo we ? for this man doeth many miracles. ^8 if ^^^-gS-^a. Matt. we let him thus alone, all men will believe on him ; and the Romans i. Luke 22. 2. shall come and take away both our place and nation." " *4".''i6^.^- ^^- ^'" m See Note 35. Section XL VIII. — Caiaphas prophesies. sect, xlviii. John xi. 49-52. y ^ gg ■*3 And one of them, named "Caiaphas, being the high priest that j. p. 4742. same year, said unto them, " Ye know nothing at all, ^^ nor Vonsider Jerusalem. that it is expedient for us, that one man should die for the people, and a Luke 3. 2. ch. that the whole nation perish not." ^^ (And this spake he not of him- f; "" ^"^ self; but being high priest that year, he prophesied that Jesus should * g'^j^^^^j^-gg die for that nation ;" and 'not for that nation only, ''but that also he "i8!49.°6.^ joim should gather together in one the children of God that were scattered ^-^^-^^ ^^ abroad.) Ephes.'a. 14-17. Section XLIX. — The Sanhedrin resolve to put Christ to Death. sect, xlix. John xi. 53. V.^. 29. Then from that day forth they took counsel together for to put J- P- 4742. H. I .1 Jerusalem. im to death, — sect. l. Section L. — Christ retires to Ephraim, or Ephrata. John xi. 54. V. M. 29. Jesus "therefore walked no more openly among the Jews, but went -'• ^- 4742. , ^ ., / =. ; 11 1 Ephraim. thence unto a country near to the wilderness, into a city called 'Ephraim ; and there continued with his disciples. <^^^- 4. 1, 3. & 4See2Chron. 13. 19. SECT. LI. Section LI. — State of the public Mind at Jei'usalem, immediately pre- ceding the last Passover, at which Christ attended. John xi. 55, to the end. 7 p^' ^^' ^^ And "the Jews' Passover was nigh at hand ; and many went out Jerusalem. of the country up to Jerusalem before the Passover, to purify them- — selves. ^^ Then ''sought they for Jesus, and spake among themselves, 1. & 6. 4.' as they stood in the temple, " What think ye, that he will not come to the feast ? " ^"^ Now both the Chief Priests and the Pharisees had given a commandment, that, if any man knew where He were, he should show it, that they might take him. h ch. 11. 7. Section LIL — Christ comes to Bethany, ivhere he is anointed by sect. lii. Mary." V.^29. Matt. xxvi. 6-13. — Mark xiv. 3-9. — John xii. 1-11. j p .^-g 1 John xii. 1 1 Then Jesus, six days before the Passover, came to Beth- Bethany. any, "where Lazarus was which had been dead, whom he ^ gg^ ^ 37 s Mark xiv. 3. raiscd from the dead. ^And 'being in Bethany, in the « John n. 1, 43. 3 John xii. 2. j^Q^gg ^f gj^Qj^ ^j^g jgpgj.^ 3 jj^gjg .jjjgy jjjj^^jg j^jj^ ^ supper, Iti^t^t'l' ^'' 4 Mark xiv. 3. and Martha served ; but Lazarus was one of them that sat 6 John xii. 3. at the table with him, "as he sat at meat. ° Then took ''johu'iLb^*'^^ 7 Mau.xxvi.7. ''Mary, "having an alabaster box of ointment of *spikenard, *°\^^"ZT/' B John xii. 3. vcry P precious, — ' of very precious ointment, — * a pound p s'ee Note 38. VQL. II. 19 M 146 CHRIST PREPARES TO ENTER JERUSALEM. [Part V, of ointment of spikenard, very costly, — ^ and she brake the " ^^'^'^ "'"• ^• box, and poured it on his head, '°as he sat at meat, " and J° Matt.xxvi.7 anointed the feet of Jesus, and wiped his feet with her hair ; and the house was filled with the odor of the ointment. '^ But when his disciples saw it, " there were some that " ?^''"- ''.''^'•^- 1 . . . ^ ^^ Mark xiv. 4, had mdignation within themselves, and said, " Why was this waste of the ointment made ? '^ For it might have been " ^^"'^ ""■ ^■ *seeMatti8.28 gQj^j f^j. j^^j.^ ^^^^ three huudrcd *pence, and have been given to the poor." And they murmured against her : — '' To what purpose is this waste ? " '^ Then saith one of J^ Jit' xTt^' his disciples, Judas Iscariot, Simon's son, which should betray him, "" Why was not this ointment sold for three " JohnxU-s. hundred pence, and given to the poor?" '*This he said, '^ Johnxii. e. not that he cared for the poor ; but because he was a thief, e John 13. 29. and 'had the bag, and bare what was put therein. ''And " Mark xiv. e. Jesus said, " Let her alone ; why trouble ye her ? she hath /Deut.j.5. n. wrought a good work on me. ^" For -^ye have the poor "" ^^'"^ "'^^ '^• John 12. 8. with you always, and whensoever ye will ye may do them good ; but me ye have not always. " She hath done what ^' ^^"^ '""• ®- she could ; ^^ let her alone : against the day of my burying ^^ ^"^^ ""• ^• hath she kept this. '' For in that she hath poured this '' ^^^"•'"'"■is- ointment on my body, she did it for my burial; ^'^ she jg ^ Mark xiv. s. come aforehand to anoint my body to the burying. ^' Verily I say unto you. Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her." ^° Much peo- ^"^ ^°''" ""• ^■ pie of the Jews therefore knew that he was there ; and they came not for Jesus' sake only, but that they might A Luk" iG. 3i'. see Lazarus also, ^whom he had raised from the dead. i John 11. 45. & " But ''the Chief Priests consulted that they might put " Johnxii. 10. 12. 18 jMkrkM. 3. Lazarus also to death ; "* because 'that by reason of him ^ Joh" "ii. igj'g "■ ^' ^" ^ many of the Jews went away and believed on Jesus. Matt. xxvi. ver. 6, part of ver. 7, 8, and ver. 9, 10, 11, and 13. — 6 .'Now when Jesus k ch. 21. 17. I Deut. 15. 11. Mark 14. 7. was in ^Bethany, in the house of Simon the leper, 7, there came unto him a woman •John 12. 8. having an alabaster box — and poured it on his head, — 8 — they had indignation, saying, "k 28. 20. Johri — 9 " For this ointment might have been sold for much, and given to the poor." -10 When 13. 33. & 14. ]9. Jesus understood it, he said unto them, " Why trouble ye the woman ? for she hath wrought 17. 11. ' ' 3- good work upon me. 11 Tor ye have the poor always with you ; but "me ye have not 71 Mark 14. 9. always. 13 "Verily I say unto you, Wheresoever this Gospel shall be preached in the Deut. 15. 11. whole world, there shall also this, that this woman liath done, be told for a memorial of Matt. 18. 20. & , ,, ' ' ' 26. 11. & 28. 20. her. IS^SS^fe \^\ Mark xiv. imrt of ver. 3. — there came a woman — . & 16. 5, 28. & John xii. part of ver. 7, and ver. 8.-7 Then said Jesus, — 8 " For "the poor always ye have with you ; but me ye have not always." SECT. uii. Section LIIL — Christ prepares to enter Jerusalem. Matt. xxi. 1-7.— Mark xi. 1-7.— Luke xix. 29-35.— John xii. 12-18. J.P*4742. 'And it came to pass, = on the next day, ■' when they l]'^^^^";^^ On the way to drcw uigh unto Jerusalem, and were come '' (when He was 3 Matt. xxi. i. Jerusalem. ^^^^^^ ^^jgj^ ^^ Bcthphagc and Bethany, at the mount called ' Luke xix. 29. the Mount of Olives, ' much people that were come to the * J"''" ""• ^• feast, when they heard that Jesus was coming to Jerusalem, * J"''" *"■ ^^^ * took branches of palm trees, and went forth to meet him, oPs. ii8.25,2& and cried, " "Hosanna ! Blessed is the King of Israel, that cometh in the name of the Lord!" ' Then sent Jesus 'Matt. xxi. i. * forth two of his disciples, 'and saith unto them, " Go your ^ JJ^^J;^!-^- way into the village over against you ; and as soon as ye c la. 62. 11. Zech. 9. 9. Sect. LIIL] CHRIST APPROACHES JERUSALEM. 147 10 Matt. xxi. 2. ]3g entered into it, '" straightway ye shall find an ass tied, 12 Matt. xxi. 2. and a colt tied with her, '■'whereon yet never man sat: 13 Luke xix. 30. loosc him, and bring him hither '" unto me. '° And if any 15 jj^Jj] ^^ll 3" man say aught unto you, "^ Why do ye loose him ? thus 16 Luke xix. 31. shall ye say unto him, Because the Lord hath need of him ; 17 Markxi. 3. 17 and straightway he will send him hither." '* All this was done, that it might be fulfilled, which was spoken by the 19 John xii. 14. prophet, saying, '" as it is 'written, — * z^«i'- 9- 9- 20 John xii. 15. ^° " Fear not, daughter of Sion :*i q ee oe . 21 Matt. .xxi. 5. "' Tell "ye the daughter of Sion, Behold ! thy King cometh unto thee, Meek, and sitting upon an ass, And a colt the foal of an ass." 22 John xii. 16. 22 'p}^ggg things ''understood not his disciples at the first ; ^ ^"''^ ^^- ^^• 'but when Jesus was glorified, •'^then remembered they that <= John 7. 39. , , . =■. J, , . 17 1111 /John 14. 26. these things were written of him, and that they had done 23 Matt. xxi. 6. these things unto him."^ ^'And the disciples ^'^ that were 1 see Note 40. 25 Matt x!d T ^^"^ went their way, ^^ and did as Jesus commanded them, 26 Mark xi. 4. ^'^ and fouud the colt ^' even as he had said unto them, 27 Luke xix. 32. 28 ^jg^j^ j-^ ^j^g door without, in a place where two ways 23 Mark xi. 4. . . "^ 29 Luke .xii. 33. nict ; and they loose him. "' And as they were loosing the 30 Markxi. 5. colt, ^"certain of them that stood there, ^' the owners 32 Mark x^s^'^ '-hereof, '^said unto them, "What do ye, loosing the 33 Markxi. 6. colt ? " ^^ And they Said uuto them, ^'' " The Lord hath 34 Luke xix. 34. need of him :" '^ even as Jesus had commanded : and they ^'^ Mark xi. 6. 36 Mark xi! 1. let them go. ^^ And they brought ^' the ass and the colt 37 Matt. xxi. 7. '^ to Jesus I "and they cast their garments upon the colt, ^ ^ '^'"^^ ^- ^^ 39 ^"^^ xrV^^' and they set Jesus thereon ; "^ and he sat upon him. 40 John xii. 17. '"' The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, 41 John xii. 18. |3aj.g record. "'For ''this cause the people also met him; ^John 12.11. for that they heard that he had done this miracle. Matt. xxi. part ofver. 1, 2, 3, 6, and 7.— 1 And — to Bethphage unto 'the Mount of «Zech. 14.4. Olives, — two disciples, 2 saying unto them, " Go into the village over against you, and — a colt — loose them., and bring them — 3 — ye shall say, " The Lord hath need of them ; and straightway he will send them." 6 — went, — 7 and brought — and /put on j 2 Kings 9. 13. them their clothes, and they set him thereon. Mark xi. part ofver. 1, 2, 3, 4, 5, and 7. — 1 And *when they came nigh to Jerusalem, k Matt. 21. 1. unto Bethphage and Bethany, at the Mount of Olives, he sendeth — 2 — ye shall find a j'o^h^n^ia^.'H.' colt tied, whereon never man sat ; loose him, and bring hivi. 3 And if any man say un- to you. Why do ye this ? say ye that the Lord hath need of him ; — 4 And they went their way, — 5 And — 7 — the colt to Jesus, and cast their garments on him ; — . Luke xix. part ofver. 29, 30, 31, 32, 33, 34, and 35. — 29 — he sent two of his disciples, 30 saying, " Go ye into the village over against you ; in the which, at your entering, ye shall find — 31 And if any man ask you, — 32 And they — and found — 33 — said unto them, " Why loose ye the colt.'" 34 And they said, — 35 And they brought him — . 'm'^'"2'i%"'^" John xii. part of ver. 14, and 15. — 14 'And Jesus, when he had found a young ass, sat IMark 11.7. thereon ; — 15 — behold ! thy King cometh, sitting on an ass's colt." ^'^^^ ^9- 35. 148 CHRIST APPROACHES JERUSALEM. [Part VL PART VI. FROM CHRIST'S TRIUMPHANT ENTRY INTO JERUSALEM, TO HIS APPREHENSION— SUNDAY, THE FIFTH DAY BEFORE THE LAST PASSOVER. SECT. I. Section I. — The People meet Christ with Hosannas — Christ V. M. 29. approaches Jerusalem^ J. P. 4742. Matt. xxi. 8, 9. — Mark xi. 8-10. — Luke xix. 36-40. — John xii. 19. On the road to i ^jjjj 2 ^s they Went ^ a very great multitude spread their ' Matt. xxi. s. Jerusalem. *' Jo r 2T1."^(' -— garments in the way ; others cut down branches from the , ,, "'''.■ t a See Note 1 i 7 • i ^ a i 1 1 ' Matt. xxi. 8. a See Lev.' 23. trees, and Strewed them m the way. And when he was 4 Luke xix. 37 51' fec'^'s^iilc' *^ome nigh, even now at the descent of the Mount of 10: 7. John 12! Ohves, the whole multitude of the disciples, ^ and the * ^^'"^^ ■'"^'- ^■ 13. multitudes that went before, and that followed, * began to ® ^uke xix. 37 rejoice, and praise God with a loud voice, for all the mighty works that they had seen; [and] 'cried, saying, 'Matt. xxi. 3 t Ps. 118. 25, 26. " Hosanna 'to the Son of David ! — Hosanna in the'' highest ! 23. 39." Mark ii! * Blcsscd bc the King that cometh in the name of the Lord ! ' !'"'"= ^'^^- ^s- b^se^eNoteV^' 'peacc iu hcavcn, and glory in the highest! 'Blessed be ' W'^^k"-"- c Luke 2. 14. the kingdom of our father David, that cometh in the name c^st^No'te 3." of the Lord ! ^Hosanna in the highest ! " '' And some of '° L"'^^ "^- ^^■ the Pharisees from among the multitude said unto him, " Master, rebuke thy disciples." " And he answered and " ^"''^ '''''■ ^^ said unto them, " I tell you, that, if these should hold their dHab.2. u. peace, ''the stones would immediately cry out." '^ The '- Jo^n xii. 19 e John 11. 47,48. pharisccs therefore said among themselves, "Perceive *ye how ye prevail nothing ? behold ! the world is gone after him." Matt. xxi. part of ver. 9. — Blessed is he that cometh in the name of the Lord ; — . /Matt. 21. 8. Mark xi. ver. 8, 9. — 8 /And many spread their garments in the way ; and others cut down branches off the trees, and strawed them in the way. 9 And they that went be- gVa. 118.26. fore, and they that followed, cried, saying, " ^'Hosanna ! Blessed is he that cometh in the name of the Lord !" Luke xix. part of »er. 36, and 38. — 36 And — they spread their clothes in the way. 3==== 38 saying, — . SECT. II. Section IL — Chrisfs Lamentation over Jerusalem, and the Prophecy of its Destruction. ^- -^- ^1 Luke xix. 41-44. J. P. 4742. 4^ ^ when He was come near, he beheld the city, and "wept Near Jerusalem. j.i.l->±j .. t<. 1 1 . 1 i • i • — over it, ^'^ saying, " If thou hadst known, even thou, at least in this l^i^l^Xt thy day, the things which belong unto thy peace ! but now they are Jer-gfi-s^e. j^i(j fjQfj^ thine eyes. '■^For the days shall come upon thee, that thine el Kings 9.7, 8. cnemics shall ''cast a trench about thee, and compass thee round, and /Mait^ 24^2. keep thee in on every side, ^"^ and 'shall lay thee even with the ground, Mark'i3.'2.'ch. ^nd thy children within thee ; and ''they shall not leave in thee one e Dan." 9. 24. ch. stouc upon auothcr ; "because thou knewest not the time of thy visit- 1.68,78. 1 Pet. „j- „ )) 2.12. ation. Sect. V.] THE BATH COL IS HEARD. 149 Section III. — Christ, on entering the City, casts the Buyers and sect, hi. Sellers out of the Temple.^ V ^ 29. Matt. xxi. 10-13. — Mark ix. part ofver. 11. — Luke xix. 45, 46. J. P. 474a. iMark.xi.il. ' And Jesus entered into Jerusalem, and into the tern- Jerusalem. 13. "^'' pie. ^ And when he was come into Jerusalem, all the city d See Note 4. was moved, saying, " Who is this ?" " And the multitude said, " This "luI" 7?i6^' is Jesus the "prophet of Nazareth of Galilee." ^^ And Jesus went into i»''"6-"-&7 40. & 9. 1/. the temple of God, and cast out all them that sold and bought in j is. 56. 7. Jer. 7 the temple, and overthrew the tables of the money-changers, and the i7;L^ei9!46? seats of them that sold doves, ^^and said unto them, " It is written, — ' My 'house shall be called the house of prayer ; But ye have made it a den of thieves.' " c Matt. 21. 12. Luke xix. ver. 45, 46. — 45 And ^he went into the temple, and began to cast out them j'^^ 2 14 15 that sold therein, and them that bought; 46 saying unto them, " It ■'is written, 'My dls. 56. 7. house is the house of prayer ; but 'ye have made it a den of thieves.' " e Jer. 7. 11. Section IV. — Christ heals the SicTc in the Temple, and reproves the sect, iv. Chief Priests. V. JE. 29. Matt. xxi. 14-16. J. P. 4742. " And the blind and the lame came to him in the temple, and he Jerusalem. healed them. ^^ And when the Chief Priests and Scribes saw the wonderful things that he did, and the children crying in the temple, and saying, " Hosanna to the Son of David ! " they were sore dis- pleased, ^^and said unto him, " Hearest thou what these say ?" And Jesus saith unto them, •' Yea ; have ye never read, — ' Out "of the mouth of babes and sucklings a Ps. S. ?. Thou hast perfected praise r' " sect. v. ^^ V. M. 29. Section V. — Some GreeJcs at Jerusalem desire to see Chrisf^ — The ^- ^- '^~'^'^- Bath Col is heard. ^^^m. JoH?.^ xii. 20-43. <^ ^«« ^°}^ ^■ ^° And there "were certain Greeks among them 'that came up to 4 1 Kings 8. 41, worship at the feast. ^^ The same came therefore to Philip, 'which ^^jj '^"^®' ^'^" was of Bethsaida of Galilee, and desired him, saying, " Sir, we would dseech. 1.51. & see Jesus." — Phihp cometh and telleth Andrew : and again Andrew ejco"' 15. '36." and Philip tell Jesus. ~^ And Jesus answered them, saying, " The /Matt. 10. 39. & ''hour is come, that the Son of Man should be glorified. ^* Verily, 35! Luke U 24! verily, I say unto you, "Except a corn of wheat fall into the ground ^^h'if'^s &17 and die, it abideth alone ; but if it die, it bringeth forth much fruit. 24. 1 Thess. 4. ^He -^that loveth his hfe shall lose it; and he that hateth his life in /i Matt. 26. 38, 39. this world shall keep it unto hfe eternal. ^^ If any man serve me, let 13" g^i.^^' ^°" '^^' him follow me ; and °' where I am, there shall also my servant be : if J i-ute 22. 53. any man serve me, him will my Father honor. ,Mltt.3. i7 2^ " Now ''is my soul troubled ; and what shall I say ? Father, save fsee Note 6. me from this hour? 'But for this cause came I unto this hour. ;Ma,t"i2~29 ^® Father, glorify thy name ! " ^Then came there a Voice %om heaven, Jf'^gg^'i: \l- •=''■ saying, " I have both glorified it, and will glorify it again." ^^ The Acts 26. is.' people therefore, that stood by, and heard it, said that it thundered : Eph^'i 2. '& 6. others said, "An angel spake to him." ^° Jesus an.swered and said, '^\ , ,, . „ • I TT ■ 1 r 1 r m cli. 3. 14. & 8, ''This Voice came not because of me, but for your sakes. ^^Now 28. is the judgment of this world : now shall 'the prince of this world be "HeT2.'''9.^^ cast out ; "^ and I, "if I be lifted up from the earth, will draw "all " '=''■ i®- ^a- men unto me." "^This °he said, signifying what death he should die. ^&uo. 4. I's. 9. ^ The people answered him, " We ''have heard out of the Law that Eztk^7*25. Christ abideth for ever: and how sayest thou, 'The 'Son of Man ^ gV'jjit' 1 7' must be hfted up ?' Who is this Son of Man ? " ^^ Xhen Jesus said jSee ch. 1. 51 VOL. II. *M 150 THE BARREN FIG TREE CURSED. [Part VI. rch.i.9.&8i9 unto them, " Yet a little while ""is the lisrht with you. 'Walk while & 9. 5. ver. 46. i i- i i r i s Jer. 13. 16. ye have the light, lest darkness come upon you ; for 'he that walketh ich.'^if.K). in darkness knoweth not whither he goeth. ^"^ While ye have light, iJohn2.il. believe in the light, that ye may be "the children of light." These Eph.5. s'. ' things spake Jesus, and departed, and ''did hide himself from them. i^hn^'s.l-ii. ^^But though he had done so many miracles before them, yet they V ch 8. 59. & 11. believed not on him ; ^^ that the saying of Esaias the prophet might be fulfilled, which he spake, — *Roiif''io^"i6 "Lord, "who hath believed our report ! And to whom hath the arm of the Lord been revealed !" ^^ Therefore they could not beheve, because that Esaias said again, — %iatt.' 13. 14. '*''"He ""hath blinded their eyes, and hardened their heart ; That they should not see with their eyes, y In Jewish met- j^^y understand with their ^heart, aphysics the ^ heart was a And bc converted, and I should heal them.' Beat of intellect. —Ed. 41 These "things said Esaias, when he saw his glory, and spake of him. ^- Nevertheless, among the chief rulers also many believed on him ; it "because of the Pharisees ; put out of the synagogU( more than the praise of God. I Is. 6. 1. acb. 7. 13. & 9. Y)^^ "because of the Pharisees they did not confess him, lest they should b ch. 5. 44. be put out of the synagogue ; ^^ for Hhey loved the praise of men SECT^vi. Section VL — Christ declares the Ohject of his Mission. V. M. 29. John xii. 44, to the end. J. P. 4742. 44 Jesus cried and said, "He "that believeth on me, believeth not Jerusalem. ^^^ ^^^ ^^^ ^^ jjjj^ ^^^^ ^^^^ ^^ . 45 g^jj^J S^g tj^^t SCCth mC SCCth Him a Mark 9. 37. that scut mc. ^6 J ^^m como a Light into the world, that whosoever ich.''i4.97 believeth on me should not abide in darkness. 4"? And if any man hear cver.35,36.ch.3. niy words, and beheve not, ''I judge him not; for 'I came not to judge 5/39. " ' ' the world, but to save the world, ^s jjg /^j-iat rejecteth me, and "^is'ae' *^' ^ ^' receiveth not my words, hath one that judgeth him : ^the word that I ech. 3. 17. have spoken, the same shall judge him in the last day. ^gpor ''I have "^iT'Tt^is^ig not spoken of myself; but the Father which sent me, He gave me a Markk 16. ' commaudmeut, 'what I should say, and what I should speak. ^"And A^ch. 8. 38. & 14. J ]^,^Q^ ^}jg^^ \y[g commandment is life everlasting. Whatsoever I iDeut. 18. 18. speak therefore, even as the Father said unto me, so I speak." SECT. VII. Section VH. — Christ leaves Jerusalem in the Evening, and goes to Bethany. V . S.. 29. Matt. xxi. 17. — Mark xi. part of ver. 11. BethaJ^ ' ' And when He had looked round about upon all things, > Mark xi. 11. — and now the eventide was come, "he left them, and went " Matt. xxi. 17. a John 11. 18. ^^^ ^^ ^j^^ ^.^y j^^^ "Bethany: ^ unto Bethany, with the ^'M"""'-"- Twelve, ' and he lodged there. ' *''^"- "'• "' Matt. xxi. beginning of ver. 17. And — . ===^=^ Mare xi. part of ver. 11. — he went out — . sECT\jni. Section VHL — Monday — Fourth Day before the Passover — Christ, V.^29. entering Jerusalem^again.,curses the barren Fig tree.^ J. P. 4742. Matt. xxi. 18, 19. — Mark xi. 12-14. On the roan to ' Now, = ou thc morrow, ' in the momiiig, " whcu they ^"''"■""'■f Jerusalem from ' ' ,^ . , 't Mark xi. 12. Bethany. wcrc comc from Bethany, as he returned into the city, 3 Matt. xxi. is. gSeeN^7. hc huugcred. "And when he saw *a fig tree in the way, ^ J|»;^\'^;: ^^^ *Gr. o^efgtree. ' afar ofF, haviug leaves, ' he came to it, ' if haply he might , jiatt! xxi. 19! find any thing thereon. And when he came to it, '"and 7 Mark xi. 13. Sect. XII.] THE FIG TREE IS NOW WITHERED. 151 8 Matt.xxi. 19. found nothing thereon, but leaves only ; " for the time of w M^tt.rxi. 19. fig^ ^^^ "^^•'' y^^ > '^ Jesus answered and said unto it, " No ^ see Note 8. H Mark xi. 13. mau eat fruit of thee hereafter ! " ''and [he] said unto it, 12 Mark XI. 14. " Lg^ j^q fiuit gfow ou tliec heucefoiward for ever!" ^'* Matt. xxi. 19. ... 14 Mark.xi. 14. '^ And his disciples heard it. '° And presently the fig tree 15 Matt. xxi. 19. withered away. — Mark xi. part of ver. 12, ]3, and 14. — 12 And — he was hungry : 13 And seeing a fig tree — he came, — he found nothing but leaves ; — 14 And — for ever — . SECT. IX. Section IX. — Christ again casts the Buyers and Sellers out of the y.M 29. Temple ."^ j. p. 4742. Mark xi. 15-17. Jerusalem. ^^ And "they come to Jerusalem : and [Jesus] went into the tem- i see Note 9. pie, and began to cast out them that sold and bought in the temple, "uxke'w.'if.' and overthrew the tables of the money-changers, and the seats of -Tohn^. 14. them that sold doves ; ^^and would not suffer that any man should *or,^a iwuse of carry a/iy vessel through the temple. ^''' And he taught, saying unto ^J,^'^/"'' "" them, " Is it not written, — c Jer.7. a. Matt. 21. 12, 13. ' My 'house shall be called *of all nations the house of prayer ? But "ye have made it a den of thieves.' " Luke 19. 45, 46. SECT. X. Section X. — The Scribes and Chief Priests seek to destroy Jesus. V. iE.^29. Mark xi. 18.— Luke xLx. 47, 48. ^: ^- ^Z'*^- ^ Jerusalem. iLukexix.47. I And Hc taught daily in the temple. 'And "the — 3Lukexix.47. Scribcs and Chief Priests, ^and the chief of the people, °joim7.i9. & 8.' i Mark xi. 18. * heard it, and sought how they might destroy him : ^ and ^^l^^^^ - ^ 6 aTarkxris^' could uot find what they might do ; " for they feared him, MaALsa." because ''all the people were astonished at his doctrine, 32. 7 Luke xix. 48. ' [and] ^Vere very attentive to hear him. *^°;; ^™/(^ ™ Luke xix. port of ver. 47, and 48. — 47 — But the Chief Priests and the Scribes — sought to destroy him, — . 48 — for all the people — . ^^^^_^^___ SECT. XI. Section XI. — Christ retires in the Evening f-om the City. „ ^29 Mark xi. 19. j p 4743. And when even was come, He went out of the city. Probably •' Bethany. Section XII. — Tuesday — Third Day before the Passover — The Fig ^^ ^^^ tree is now withered. — Matt. xxi. 20-22.— Mark xi. 20-26. ^- ^- ^^- T P 4742 1 Mark xi. 20. ' And "in the momiug, as they passed by, they saw the q„ j,j^ ^^^^ ^^ 2 Matt. xxi. 20. fia tree dried up from the roots. - And when the disciples Jerusalem from . , 11 1 . • r- Bethany. saw it, they marvelled, saying, " How soon is the fig tree — 3 Mark xi. 21. withered away ! " ' And Peter, calling to remembrance, " *'""• ^'- '^• saith unto him, " Master, behold, the fig tree which thou 4 Mark xi. 22. curscdst is withered away ! " * And Jesus answering saith ^ q^. ^^^,^ ^j^^ 5 Mark xi. 23. unto them, " *Have faith in God. ° For 'verily I say unto MtiofOod. 6 Matt. xxi. 21. you, ° [that] *if ye have faith, and doubt not, ye shall not Yuke'iT-Ie!"" 7 Mark xi. 23. only do t\n?, wMch is done to the fig tree, but also ' that ]^Z',f.'t whosoever shall say unto this mountain,'' Be thou removed, k see Note 10. and be thou cast into the sea ; and shall not doubt in his "Luke'ii". 9! heart, but shall believe that those things which he saith f?''? .?*,"^'of 9 Mark xi. 23. ^^^^ comc to pass ; ^ it shall be done, ' he shall have Avhat- James 1.5,6. & lu Matt. xxi. 22. soever he saith. '" And 'all things, whatsoever ve shall ask 22. & 5. 14. 152 CHRIST ANSWERS THE CHIEF PRIESTS. [Part VI. in prayer, believing, ye shall receive. ^'Therefore I say " ^^^^^ xi. 24. unto you, What things soever ye desire, w^hen ye pray, believe that ye receive them, and ye shall have them. "And " Mark xi. 25 ''cof."'. 13!^' when ye stand praying, ''forgive, if ye have aught against any : that your Father also which is in heaven may forgive e Matt. 18.35. you your trespasses. '^ But 'if ye do not forgive, neither " Mark xi. 26. will your Father which is in heaven forgive your trespasses." Matt. xxi. T^art ofBer. 21. Jesus answered and said unto them, " Verily I say unto __;________ you, — if ye shall say unto this mountain. Be thou removed, and be thou cast into the sea ; — . SECT. XIII. Section XIII. — Christ answers the Chief Priests, who inquire con- V. .^.29. cerning the Authority by which he acted — Parables of the Vineyard J. P. 4742. and Marriage Feast, Jerusalem. Matt. xxi. 23, to the end, and xxii. 1-14.— Mark xi. 27, to the end, and xii. 1-12. • Luke xx. 1-19. ' And it came to pass, that on one of those days, ^ they ' Luke x.^. i. come again to Jerusalem. 'And when He was come into !?!"'""'.^I; the temple, as he taught the people in the temple, and 4 Luke xx. 1. preached the Gospel, the Chief Priests and the Scribes ^and the elders of the people came unto him, as he was ° Matt. xxi. 23. teaching, " and as he was walking in the temple, 'and v^uk^xxT '^M^'^k n^'J^' spake unto him, saying, " Tell us "by what authority doest Acts 4. 7. ' thou these things ? or who is he that gave thee this autho- rity * to do these things ?" ' And Jesus answered and said ^ Mark xi. as. unto them, ^° " I also will ask you one thing, which if ye tell ,„ Ma tl'. xxi .^24 me, I in hke wise will tell you by what authority I do these things. " The baptism of John, whence was it ? '^ was it " Matt. xxi. 25. f 1 c -, )) 1-! A 1 .1 1 l'^ Mark XI. 30. irom heaven, or 01 men r answer me. And they reasoned 13 Mark xi. 31. with themselves, saying, " If we shall say. From heaven ; he will say '"unto us, Why did ye not then believe him? ^ Matt. xxi. 25. '^ But if we shall say, Of men ; we fear the people ; '* all the '' Matt. xxi. as. 6 Matt. 14.5. people will stone us ; 'for they be persuaded that John was '° ^"''^ ^^^^^ Luke 7. 29. ^ pi-ophet." "(They feared the people; for all men " m^^ xi. 32. counted John, that he was a prophet indeed.) '* And they ^' Mark xi.33. answered and said unto Jesus, " We cannot tell '^ whence " Lukexx. 7. it was." ^° And Jesus answering saith unto them, " Neither ^° Mark xi.33. do I tell you by what authority I do these things. -' " But what think ye ? A certain man had two sons ; " Matt, xxi.28. and he came to the first, and said, ' Son, go work to-day cEccius. 19. 21. in my vineyard.' *^ He 'answered and said, ' I will not :' ^^ '^'''"- '"''•^^• but afterward he repented, and went. " And he came to ^^ Matt. xxi. 30. the second, and said hkewise. And he answered and said, ' I go. Sir :' and went not. =" Whether of them twain did '" M'^"- '^"'•^i- the will of his father ?" They say unto him, " The first." d Luke 7. 29, 50. Jesus saith unto them, "Verily ''I say unto you, that the Publicans and the harlots go into the kingdom of God e Matt. .3. 1, &c. before you. ^' For "John came unto you in the way of " Matt. xxi. 32. /Luke 3. 12, 13. righteousness, and ye believed him not; ^utthe Publicans and the harlots believed him : and ye, when ye had seen it, repented not afterward, that ye might believe him." ^'^ Then began he to speak to the people this parable : =" ^uke xx. 9. ""Hear another parable. There was a certain house- " '^''"- ""'• ^^• g^Ps. 80.9. holder ^which planted a vineyard, and hedged it round i.'jer. 2. 21.^' ' about, °' and set a hedge about it, and digged a place for ^ Mark xii. i. the wine-vat, °' and digged a wine-press in it, and built a ^ Matt. xxi. 33 Sect. XIII.] PARABLE OF THE VINEYARD. 153 tower, and let it out to husbandmen, and ''went into a far AMatt.25 i4,i5 311 Luk'e Tx'9^' country, '" and ^' for a long time. ^^ And at the season ^^when 30 Luke xx! 10. the time of the fruit drew near, ^'' he sent a servant to the M Matt, xxi.34. husbandmen, ^^ that he might receive from the husbandmen ^^ ^^ f ''" ^ ' of the fruit of the vineyard. '" But the husbandmen 35 Mark xii. 2. i 7 • ,1 1 • 1 1 • 3«Lukexx. ]o. caught fi»?2, and beat hun, and sent hmi away empty. 37 Mark .xii. 3. 38 ^^^^^ again he sent unto them another servant ; and at him 39 Luke XX 11 ^^^^y ^^^* stones, ^® and they beat him also, *° and wounded 40 Mark xii. 4. him in the head, "' and entreated him shamefully, and sent 41 Luke XX. 11. ]^ij^^ away empty, "- shamefully handled. "^ And again he 43 Luke XX. 12. sBUt a third ; and they wounded him also, and cast him « Mark xii. 5. Qut. ''^ And again he sent another ; and him they killed, 45 Luke XX. 13. and many others ; beating some, and killing some. ^' Then said the lord of the vineyard, What shall I do ? I will send my beloved son : it may be they will reverence him 40 Mark xa. 6. Avhen they sce him. ^"Having yet therefore one son, his 47 Matt. xxi. 37. -vy ell-beloved, he sent him also last, "last of all, '* unto 48 Mark xii. 6. them. Saying, They will reverence my son. "But when 6" Luke XX 14^^® husbandmen saw the son, ^'' they reasoned among n Matt.xxi.38. themselves, — °' they said among themselves. — 'This is the 'J/^\f'|'e^'3 & heir ; come, let us kill him, and let us seize on his inherit- 27. i. John 11.53. 52 jMatt.xxi.39. g^j,gg_ ^^ A_nd •'they caught him, and cast him out of the ^ Mat'. 26.50, &c. 53 Matt.xxi.4o. vineyard, and slew him. '' When therefore the lord of the ^^^l^^^tiXc. vineyard cometh, what will he do unto those husbandmen ?" ^°''"P:J'^' *"^' II ^^;:t "' They 'say unto him, '' " He will come, '' he 'will mJserably jseeLuke2o.i6. 66 Matt. x.xi. 41. destroy those wicked men, and will let out his vineyard '^^^''^^jgi- 2^4- ^ unto other husbandmen, which shall render him the fruits in is. 7. & is. 6. & >7 Matt. xxi. 42. their seasons." " Jesus saith unto them, ^'" Therefore say lo.'&'ii.Sebls. . J ^^^^ y^^^ "The kingdom of God shall be taken from you, ,„jiatt. s. 12. and given to a nation bringing forth the fruits thereof. " 59 Luke XX. 16. =' And wheu they heard it, they said, "God forbid!" 60 Luke XX. 17. 60 j^^^ ]^g beheld them, and said, " What is this then that is 61 Matt, xxi.42. written ? " Did ye never read in the Scriptures, — ' The "Stone which the builders rejected, "i^'as^ie*^' The same is become the head of the corner :' Marki2. 10. This is the Lord's doing, and it is marvellous in our eyes ?' Acts 4. ii. ' ^ Eph.9. 20. 6! Matt. XXI. 41. 62 ^j-j^ whosoever "shall fall on this Stone shall be broken : 1 Pet. 2. e. 7. but on whomsoever it shall fall, it will grind him to pow- |,ig^8^°i4 '15 &. 63Matt.xxi.45. der." '^'And when the Chief Priests "''and the Scribes '^^■^f^i^^'^^-f 65 Ma^Lxxi.^45. ^' ^"*i Pharisees had heard his parables, they perceived that Luke 20.' is.' 6s Luke XX. 19. he spake of them ; [and] *^ had spoken this parable against 1 pTt. 2. 8.' 67 Matt.xxi.46. them. " But when they sought to lay hands on him, they 89 Matt.^x'ii.il feared the multitude, because ^they took him for a prophet ; P/^?"-.,^\g^^- 14- ®* and they left him, and went their way. John 7.' 40.' ^'And Jesus answered and 'spake unto them again by parables, 'gg^'^'^igfv^g: and said, ^ " The kingdom of heaven is like unto a certain king, which made a marriage for his son, ^ and sent forth his servants to call them that were bidden to the wedding : and they would not come. ^ Again, he sent forth other servants, saying. Tell them which are bidden. Behold ! I have prepared my dinner; ""my oxen and my fat- »-Prov. 9. 2 lings are killed, and all things are ready : come unto the marriage. ^ But they made light of it, and went their ways, one to his farm, another to his merchandise. ^ And the remnant took his servants, and entreated them spitefully, and slew them. ' But when the king heard thereof, he was wroth ; and he sent forth 'his armies, and destroyed ''lX 19^27, those murderers, and burned up their city. ^ Then saith he to his VOL. II. 20 154 PARABLE OF THE MARRIAGE FEAST. [Part VI. servants, The wedding is ready, but they which were bidden were 'Act"'i3%"' ^^' ^'-'^ 'worthy. ^ Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. ^° So those servants went out into « Matt. 13. 38, 47. the highways, and "gathered together all as many as they found, both bad and good ; and the wedding was furnished with guests. ^^ And "2 Cor. 5. 3. when the king came in to see the guests, he saw there a man "which Eph. 4. 24. ~ . ~ . Col 3. 10, 12. had not on a wedding garment ; ^^ and he saith unto him. Friend, is.'fe ig.'s. ' how camest thou in hither not having a wedding garment ? And he was speechless. ^^ Then said the king to the servants. Bind him w Matt. 8. 12. hand and foot, and take him away, and cast him "into outer darkness ; I Matt. 20. 16. there shall be weeping and gnashing of teeth. ^^ For ""many are called, but few are chosen." Matt. xxi. part of ver. 23, 24, 25, 26, ver. 27, part of ver. 34, ver. 35, 36, and part of y Acts 4. 7. •ycr. 37. — 23 — the Chief Priests — and ^said, " By what authority doest thou these things ? and who gave thee tliis authority.'" 24 And Jesus answered and said unto them, — 25— "from heaven, or of men ? " And they reasoned with themselves, saying, " If v/e z ch. 14.'5. Mark 6. shall say. From heaven ; he will say — 26 — ^for all hold John as a prophet." 27 And u e-i • • they answered Jesus, and said, " We cannot tell." And he said unto them, " Neither tell I you by what authority I do these things." 34 — he sent his servants to the a Cant. 8. 11, 12. husbandmen, "that they might receive the fruits of it. 35 'And the husbandmen took his ^? S^'f^'-K^^^i' servants, and beat one, and killed another, and stoned another. 36 Again he sent other & 36. 16. Neh. 9. ' ' ' ^ 2G. Matt. 5. 12. servants more than the first: and they did unto them likewise. 37 But — he sent unto & 23.34, 37. them "^his son, saying, They will reverence my son." 1 Thes. 2. 15. Mark xi. part of ver. 27, 28, 29, 30, 31, 32, chap. xii. part of ver. 1,2, 3,4, ver. 7, 8, part Heb. 11. 36, 37. qf^ggr. 9, ver. 10, 11, and part of ver. 12. — 27 — there come to him the Chief Priests, and , vT o] 2.3 ' ^'^^ Scribes, and the elders, 28 and say unto him, " By ''what authority doest thou these Luke 20. 2. things ? and who gave thee this authority — 29 — I will also ask of you one ^question. Acts 4. 7. j^j^jj answer me, and I will tell you by what authority I do these things. 30 The baptism ' "" of John, — 31 — Why then did ye not believe him .' 32 But if we shall say. Of men — . e Matt. 21. 33. Chap. xii. 1 '^And he began to speak unto them by parables, " A certain man planted a " ^ ■ ■ vineyard, — and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, — 3 And they — 4 — and sent him away — 7 But those husbandmen said among themselves, This is the heir ; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do?" — and destroy the husbandmen, and will give the vineyard unto others." 10 " And have ye not read this Scripture ; — /Ps. 118 22. " The /Stone which the builders rejected Is become the head of the corner : 11 This was the Lord's doing, and it is marvellous in our eyes •'' " ^ Matt. 21.45,46. 12 ^ And they sought to lay hold on him, but feared the people; for they knew that John 7 25 30 ''^ ^'^'^ spoken the parable against them : — . 44. Luke xx. part of ver. 1, ver. 3, 4, 5, part of ver. 6, 7, ver. 8, part of ver. 9, 10, 11 , 14, ver. 15, part of ver. 16, 17, ver. 18, and part of ver. 19. — 1 — came upon him, with the elders, 3 and he answered and said unto them, " I will also ask you one thing ; and answer me : 4 '-The baptism of John, was it from heaven, or of men? " 5 And they reasoned with themselves, saying. If we shall say, From heaven ; he will say. Why then believed ye him not ? 6 But and if we say, Of men ; — 7 And they answered, " That they could not tell — 8 And Jesus said unto them, " Neither tell I you by what authority A See Matt. 21. I do these things." 9 " A ''certain man planted a vineyard, and let it forth to husbandmen, 33. Mark 12. 1. g^j,^ went into a far country — 10 — that they should give him of the fruit of the vineyard ; — beat him, and sent him away empty. 11 And again he sent another servant: — 14 But when the husbandmen saw him, — saying. This is the heir : come, let us kill him, that the inheritance may be ours. 15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them ?" 10 " He shall come and destroy these husbandmen, and shall give the vineyard to others. — iPs 118.^. 17 — 'The 'Stone which the builders rejected, Matt. 21. 42. rpj^g same is become the head of the corner ? ' )■ Dan. 2. 34, 35. 18 Whosoever shall fall upon that Stone shall be broken ; but Jon whomsoever it shall Matt. 21.44. fall, it will grind him to powder." 19 And the Chief Priests — the same hour sought to lay hands on him ; and they feared the people : for they perceived that he — . Jerusalem. Sect. XV.l CHRIST REPLIES TO THE SADDUCEES. 155 Section XIV. — Christ replies to the Herodians. sect\jiv. Matt. xxii. 15-22.— Mark xii. 13-17.— Luke xx. 20-26. V. M. 29. 1 Matt.xxii.i5. 1 Then went the Pharisees, and took counsel how they J- P- 4742. 2 Luke XX. 20. uiight entangle him in his talk. "And they watched him, 3 jtiirkxii. 13. ^^^ ggjjj fQj^ii^ 3 unto him certain of * their disciples with the ' Luke xx! 20. Herodians, ° spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. 6 Mark xii. 14. ''And whcH they were come, ' they asked him, * saying, 7 Luke XX. 21. <( jyfr^stgj. ^yQ know that thou art true, " that thou sayest 8 JIatt. XXU.16. ' ■> 9 Luke XX. 21. and teachest rightly, neither acceptest thou the person of 10 Mark xii. 14. any, '° and carest for no man ; for thou regardest not the person of men, but teachest the way of God in truth, n Matt.xxii.i7. 11 Tell us therefore, what thinkest thou? Is it law^ful to 12 Mark xii. 15. gjye tribute unto Caesar, or not? '-'shall we give, or shall 13 Matt, .xxii.18. we not give ? " '^ But Jesus perceived their wickedness, 14 Mark xii. 15. and said, '''knowing their hypocrisy, '° " Why tempt ye 16 mIu xxii 19' '^®' y^ hypocrites ? '" Show me the tribute money, — '' bring 17 Mark xii. 15.' mc a *penny, that I may see it." '* And they brought unto * valuing of our ,0 -vT -• lo I J ^ J "^ ~ . money seven Matt. XX11.19. i^jj^ ^ penny. '^ And he saith unto them, " Whose is this pence haif-penny 19 Matt.xxii.aO. . 1 , ■■ - 51 on mi ^ ^ ■ ,r r~< [15 cents], as 2u Matt.xxii.2i. image and tsuperscription .'' ihey say unto him, Lse- Matt. is. 28. & sar's." Then saith he unto them, " Render "therefore ^o^^l^^^timit unto Caesar the things which are Caesar's ; and unto God a Matt. 17. as. ■=' Luke XX. 2G. the thiugs that are God's. " And they could not take hold LuUe I0.&. 22Matt..xxii.22. of ^jg words beforc the people. And ^^ when they had ^''"'■'^'^■''■ 23 Luke XX. 26. j^gg^j.^j these words, they marvelled "at his answer, and 24 Matt.xxii.22. hgy their peace ; ^^ and left him, and went their way. Matt. xxii. pari ofverAQ. And they sent out unto him — and teachest the way of God in truth, neither carest thou for any man ; for thou regardest not the person of men." Makk xii. part ofver. 13, 14, 15, and ver. 16, and 17. — 13 ''And they send — the Phar- * Matt. 22.15. isees and of the Herodians, to catch him in his words. 14 — they say unto him, " Master, ■^we know that thou art true — Is it lawful to give tribute to CEEsar, or not .'" 15 — But c Matt. ^. 16. he, — said unto them, '•' Why tempt ye me .'" — 16 And they brought it. And he saith unto them, " Whose is this image and superscription ?" And they said unto him, " Caesar's." 17 iVnd Jesus answering said unto them, " Render '^to Csesar the tilings that are Cssar's, 22. 21. Luke 20. and to God the things that are God's." And they marvelled at him. ^• Luke xx. part of ver. 21, ver. 22, 23, 24, 25, and part of ver. 26.- — 21 And — saying, Mark']2.'l4.' '•' Master, 'we know — but teachest the way of God ttruly : 22 /Is it lawful for us to give X Or, of a truth. tribute unto Caesar, or no." 23 But he perceived their craftiness, and said unto them, ■^^/'''u'fg'JJ' '■' Why tempt ye me .■■ 24 show me a "penny. Whose image and superscription hath „• See Matt. 18.28. it? " They answered and said, •' Caesar's." 25 And he said unto them, " Render ''there- or Mark 12. 15. fore unto Caesar the thinfj-s which be Caesar's, and unto God the thinffs which be God's." ^2}^^}},' V,'^!^'-,^ e ; & 22. 21. Mark 12. 26 — they marvelled — . 17. Rom. 13. 7. Section XV. — Christ replies to the Sadducees. Matt xxii. 23-33.— Mark xii. 18-27.— Luke xx. 27-40. sect. xv. 1 Luke .XX. 27. ' Then camc to Him, Hhe same day, ''certain of the v ^ 2^ 2 .^latt.xxii.as. ^ , . 1 1 1 . •' ' . \ . ir^. i^. 3 Luke XX. 27. badducccs, which deny that there is any "resurrection ; J. P. 4742. 4 Luke XX. 28. and they asked him, 'saying, " Master, 'Moses wrote unto Jerusai^em. ' -^f''^^ ^"- 19- iis^ ' If any man's brother die, ^ and leave his wife behind a Acts 2.3. e, 8. him, and leave no children, that his brother should take his f^^^'^o-^,^' 7 Lukexx'.'29. ^if'^' ^"d raisc up seed unto his brother.' "Now "there 8 Matt.x.Kii.25. were with us ' therefore, seven brethren: and the first, ^ToMts. 8. ,' ^"'"""'■^?" *when he had married a wife, deceased, and having no 10 Luke XX. 31. . „.. ,. o^'i 11 Mark xii. 21. issuc, left his wifc uHto his brother. And the second took 12 Luke XX. 31. hgf tQ ^jfg_ and he died childless. '" And the third " like- 14 Luke XX. 31. wisc '^ took her, and in like manner the seven also '^had 15 Luke .XX. 32. her, ''and they left no children, and died. '^ Last of all, 156 CHRIST REPLIES TO THE PHARISEES. [p^rt VI. the woman died also. '" In the resurrection therefore, ^^ Mark xii. 23. when they shall rise, whose wife shall she be " of the " Matt.xxii.as. seven ? for they all had her '* to wife." '^ And Jesus an- " Mark xii. 23. <2 John 20. 9. swering said unto them, " Do ye not therefore err, ''because ye know not the Scriptures, neither the power of God ? '" The children of this world marry, and are given in mar- "^ ^^^^ ''■''• ^'*- riage. ^' In the resurrection they neither marry, nor are ^^ '^^''"•''^"•^''• given in marriage. °^ But they which shall be accounted ^^ '-""<' ^•''- 35- worthy to obtain that world, and the resurrection from the dead, " when they shall rise from the dead, they " neither ?, Ma'txii 25. 'i^cor' 15^ 49 "^^I'^T) ^'^^ ^'"6 given m marriage ; '^ but are as the angels 25 jiatt. xxii.su. 53.i'John3.'2.' of God ^"^which are in heaven. "Neither can they die ^* ^arkxii. 25. any more ; for they are equal unto the angels, and are the children of God, being the children of the resurrection. ^* But as touching the resurrection of the dead, ^'now that ^ Lukexx's?' ■'^ActsV^^' ^^' ^'^^ dead are raised, -^even Moses showed : '" have ye not 30 Mark xii. 26 Heb. n. 16. read in the Book of Moses, how in the bush God spake unto him, saying, ' I am the God of Abraham, and the God of Isaac, and the God of Jacob ? ' =' God is not the God " Matt, xxii.32. ^ Rom. 6. 10,11. of the (jead, but of the living; '' for ^all live unto him :'' ^"'^'^•''•='^- ''ye therefore do greatly err." ''Then certain of the " ^f"''''"-^^- •^ . . ^. . 3-i Luke XX. 39. Scribes answering said, " Master, thou hast well said." ^' And after that, they durst not ask him any question at all. '" ^^^^ "^^ ^"^ ftMatt. 7. 28. '« And when the multitude heard this, ''they were aston- '« Matt, xxii.33. ished at his doctrine. Matt. xxii. part ofver. 23, ver. 24, part of ver. 25, ver. 26, 27, part ofver. 28, ver. 29. • Acta 23. 8. part ofver. 30, 31, and 32. — 23 — came to him the Sadducees, hvhichsay that there is no jBeat. 25. 5. resurrection, and asked him, 24 saying, " Master, .^Moses said, ' If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.' 25 — seven *Gr. seven. brethren; and the first, — 26 likewise the second also, and the third, unto the *seventh. 27 And last of all the woman died also. 28 Therefore, in the resurrection, whose fc John 20. 9. wife shall she be — 29 Jesus answered and said unto them, " Ye do err, *not knowing the Scriptures, nor the power of God. 30 For — in heaven. 31 — have ye not read I Exod. 3. 6, 16. that which was spoken unto you by God, saying, 32 ' I 'am the God of Abraham, and Luke 20. 37'. t^s ^"'^ Isaac, and the God of Jacob .' ' — . Heb ll^~16 ^If^^R xii. ver. 18, part of ver. i9,ver. 20, and part of ver. 21, 22, 23, 25, 26, and 27. m Matt i> 23 — ^^ "Then come unto him the Sadducees, which say there is no resurrection ; and Luke 20.'27. ' they asked him, saying, 19 " Master, "Moses wrote unto us, ' If a man's brother die,- Acts 23. 8. 20 Now there were "seven brethren : and the first took a wife, and dying left no seed. TobU 3 8. ' 21 And the second took her, and died ; neither left he any seed ; and the third — 22 And the seven — and left no seed: last of all the woman died also. 23 — of them.' for the i'^l,Cor.l5.42,49, ggyen had her — 25 "For — neither marry, nor are given in marriage ; but ''are as the angels— 26 And as touching the dead, that they rise : — 27 He is not the God of the dead, but the God of the living : — . Luke xx. part of ver. 28, 29, ver. 33, part ofver. 34, 37, and 38.— 28 — having a wife, and he die without children, that his brother should take his wife, and raise up seed unto "^^^ his brother.' 29 There were — took a wife, and died without children. 33 Therefore, in the resurrection, whose wife of them is she ? for seven had her to wife." 34 And Jesus answering said unto them, — 37 — at the bush, when he calleth the Lord the God of Abraham^ and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living : — . 52. JMatt. xxii..'?4. sECT^xvL Section XVI. — Christ replies to the Pharisees. V. ^29. Matt. xxii. 34-40.— Mark xii. 28-34. J. P. 4742. 1 But when the Pharisees had heard that he had put the ^ ^^^^^ ^^.. ^^ Jerusalem. Sadducccs to silcncc, tlicy wcrc gathered togcthcr. 'Then a Luke 10. 25. one of them, ivhich «;as "a lawyer, ' one of the Scribes ' Mark xii. 28 came, and having heard them reasoning together, and ^ ^^^^ ^^^^ ^^ perceiving that he had answered them well, "asked him a „ mluixxLe' question, tempting him, saying, ° " Master, "which is the a Mark xii. 28. Sect XVII.] CHRIST INCIUIRES CONCERNING THE MESSIAH. 157 7 Matt.xxii.36. first commandment of all ? ' which is the great command- s Mark .xii. 29. dentin the Law?" ^And Jesus answered [and] ^ said 10 Mark xu.'ag. ^nto him, '" " The first of all the commandments is, ' Hear, 11 Marksii. 30. ^O Israel ! The Lord our God is one Lord ;' " and ' Thou *Deut. 6^4.^5.^&. shalt love the Lord thy God with all thy heart, and with 2 Kings 23. 25." . . Is 42 8 all thy soul, and with all thy mind, and with all thy nike'io'.s?. 12 Matt.xxii.33. gj.j.gj,g(^j^ .' i^j^jg jg ^Y^Q fjj.g^ '^and great commandment. 13 Matt.xxii.39. 13 j(\^n^ the second is like unto it, ^"^ namely this, 'Thou "shalt love thy neighbour as thyself.' There is none other %^^J't.\^9.^%. & 15 Matt.xxii.4o. commandment greater than these. " On ''these two com- ^•^s-Eom- is. 16 Markxii.32. j^^ndmcnts hang all the Law and the Prophets." '' And JameV2.'8. " the Scribe said unto him, "Well, Master, thou hast said YTtm.i'.s^' the truth; for there is One God, 'and there is none other eDeut.4. 39. 17 Markxii. 33. j)yt jjg . 17 a,nd to love Him with all the heart, and with all 46.9.' ' the understanding, and with all the soul, and with all the /isam. 15. 22. strength, and to love his neighbour as him.self, is ^more than Micah e. e, 7, 8. 13 Markxii. 3-1. all whole burnt offerings and sacrifices." '** And when Jesus f Matt. 22. 46. ^ k Deut. 6. 4 5. &. saw that he answered discreetly, he said unto him, "Thou 10. 12! & 30. e. art not far from the kingdom of God." ^And no man after is. ISfs. that durst ask him any question. ]Matt. xxii. part of ver. 37, 38, and 39.-37 Jesus — " ' Thou ''shalt love the Lord thy ^f Luk'l^io' 27 God with all thy heart, and with all thy soul, and with all thy mind.' 38 This is the Rom. 13. 9.' first — 39 — , ' Thou 'shalt love thy neighbour as thyself.' " "j'"-'- ^- J^' Mark xii. part of ver. 28, 30, and 31 . — 28 And — asked him, — 30 — commandment. 31 And the second is like — Luke 10. 27. i Lev. 19. 18. ch Section XVH. — Christ inquires of the Pharisees concerning the sect. xvii. Messiah. V ^ 29 Matt. xxii. 41, to the end. — Mark xii. 35-37. — Luke xx. 41-44. j p. 4742 1 Matt. xxii.4i. ' While "the Pliarisces were gathered together, Jesus Jerusalem. 2 Matt.xxii.42. asked them, ^ saying, " What think ye of Christ ? whose son a Mark 12. 35. 3 Markxii. 35. Jg j^g ? " Thcv sav unto him, " The" Son of David." 'And 'l^"'^\f • ^^■ ., _ 11-li 1 -1-11 i-ii S^'^ Siiot& 13. 4 Luke XX. 41. Jesus answcrcd and said unto them, while he taught in the temple, "How say the Scribes that Christ is the Son of 6Matt.xxii.43. j)avid?" "^ He saith unto them, "How then doth David 7 Markxii. 36. \^ Spirit 'call Him Lord ? ' For David himself said 'by the * eccIus.si. 10. ^M:«.x:;rlHoly Ghost, «in the ''Book of Psalms, ^ saying,- fpf.Tio.l:'' 10 Matt. xxii. 44. 10 . The Lord said unto my Lord, Luke 20: 42'. Sit thou on my right hand, icl^'ib^'^ Till I make thine enemies thy footstool.' Heb-gi- I's.&io. 1. Mark xii. 37 n j)^^^.- J therefore himself calleth him Lord : '' if David then eL^kew. 6. 12 Matt. XX11.45. 13 A J e /Mark 12. 34. 13 Matt, xxii.46. call him Lord, how IS he his son ? And no man was Luke 20. 40. able to answer him a word : ■''neither durst any one from ^jflj/oa 44 u Mark xii. 37. |_|-jat day forth ask him anymore questions. '^ And the Luke 20. 42. common people heard him gladly. iCor.'io.M. Heb. 1.13.&10. Mark xii. part of ver. 36, and 37. — 35 — ' The ^Lord said to my Lord, Sit thou on ^^i ^^^ my right hand till I make thine enemies thy footstool.' 37 — and whence is he then his Vl.-uk'iar^oT' son .' — . i Ps. 110. 1. Luke xx. part of ver. 41, 42, and ver. 43, and 44. — 41 And he said — " How ''say they Mark ^' 36' that Christ is David's son ? 42 And David himself saith — ' The 'Lord said unto my Acts 2. 34. Lord, Sit thou on my right hand, 43 till I make thine enemies thy footstool.' 44 David Heb^j ^3 & 10 therefore calleth him Lord ; how is he then his son.' " 12, 13. TOL. n. 158 CHRIST REPROVES THE PHARISEES. [Part VL SECT. XVIII. V. M. 29. J. P. 4742. Jerusalem. a Mark 4. 2. J Rom. 2. 19, &c. c Luke 11. 46. Acts 15. 10. Gal. 6. 13. d Matt. 6. 1, 2, 5, 16. e Num. 15. 38. Dout. 6. 8. & 22. 12. Prov. 3. 3. /Luke 11. 43. & 20. 46. 3 John 9. g James 3. 1. See 2 Cor. 1.24. 1 Pet. 5. 3. h Mai. 1. 6. t Matt. 20. 26, 27. ;• Job 22. 29. Prov. 15. 33. & 20. 23. Luke 14. 11. & 18. 14. James 4. 6. 1 Pet. 5. 5. iLuke n. 52. I Mark 12. 40. Luke 20. 47. 9 Tim. 3. 6. Tit. 1.11. 1 Luke .XX. 45. Matt, xxiii. 1. Mark xii. 38. Matt, xxiii. 2. Matt, xxiii. 3. 8 Mark xii. 38. 7 Matt, xxiii. 4. 8 Matt, xxiii. 5. 9 Mark xii. 38. 10 Matt, xxiii. 5. 13 Luke XX. 47. K Mark xii. 40. 15 Luke XX. 47. 16 Matt, xxiii. 8, to the end. m Matt. 15. 14. ver. 24. » Matt. 5. 33, 34. Exod. 30. 29. * Or, debtor, or. bound. Section XVIII. — Christ severely reproves the Pharisees. Matt, xxiii. 1, to the end. — Mark xii. 38-40. — Luke xx. 45, to the end. ' Then, in the audience of all the people, ^ spake Jesus to the multitude, and to his disciples. ^ And "he said unto them in his doctrine, ■* " The Scribes and the Pharisees sit in Moses' seat ; ^ all therefore whatsoever they bid you observe, that observe and do ; but do not ye after their works : for ''they say and do not. * Beware of the Scribes, ' for 'they bind heavy burdens and grievous to be borne, and lay them on men's shoulders ; but they themselves will not move them with one of their fingers. ' But "^all their works they do for to be seen of men ; ^they "love to go in long clothing, and " make broad their phylacteries, and enlarge the borders of their garments, ''and-'^love the uppermost" Matt. xxiii. a rooms at feasts, and the chief seats in the synagogues, '^ and '^ Matt.xxiii.7 greetings in the markets, and to be called of men, Rabbi ! Rabbi ! ''^ which devour widows' houses, and for a show, '^ for a pretence, '"make long prayers; the same shall receive greater damnation. '^ But ^be not ye called Rabbi ; for One is your Master, [even Christ] ; and all ye are brethren. ^ And call no man your father upon the earth ; ''for One is your Father, which is in heaven. ^° Neither be ye called Masters ; for One is your Master, [even Christ]. ^^ But 'he that is greatest among you shall be your servant. ^^ And ■'whosoever shall exalt himself shall be abased ; and he that shall humble himself shall be exalted. ^^ " But ''woe unto you. Scribes and Pharisees, hypocrites ! for ye shut up the kingdom of heaven against men ; for ye neither go in yourselves, neither suffer ye them that are entering to go in. ^* Woe unto you, Scribes and Pharisees, hypocrites ! 'for ye devour widows' houses, and for a pretence make long prayer : therefore ye shall re- ceive the greater damnation. 15 u "Woe unto you. Scribes and Pharisees, hypocrites ! for ye com- pass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. ^^ Woe unto you, "'ye blind guides ! which say, ' Whosoever "shall swear by the temple, it is nothing ; but whosoever shall swear the temple, he is a debtor.' ^''Ye fools and blind! greater, the gold, °or the temple that sanctifieth the ' Whosoever shall swear by the altar, it is nothing ; sweareth by the gift that is upon it, he is *guilty.' by the gold of for whether is gold ? 1^ And, but whosoever i^Ye fools and /exoci. 29. 37. Wind! for whether is greater, the gift, or ''the altar that sanctifieth the gift ? ^" Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon ; ^^ and whoso shall swear by the temple, sweareth by it, and by 'Him that dwelleth therein ; ^^ and he that shall swear by heaven, sweareth by "^the throne of God, and by Him that sitteth thereon. 23 u '\jYoe unto you. Scribes and Pharisees, hypocrites ! 'for ye pay tithe of mint and tanise and cummin, and 'have omitted the weightier matters of the Law — judgment, mercy, and faith : these ought ye to have done, and not to leave the other undone. ^^Ye blind guides ! which "strain out a gnat, and swallow a camel ! ^^ Woe unto you. Scribes u The Greek word Scv^l^nvreg, here rendered " strain,''^ does not mean make an effort to .swa//o?c, hut filtrate, and alludes to the custom of filtering wine to free it from the insects, which, attracted by the odor or the taste, are apt to fall into it, and get drowned. This sense wp.s conveyed by the translations in use previous to the present revised version, in all which it stands as in the text, *' strain out, " at" being admitted to be a misprint, but which has lieen continued in every subsequent edition both English and American, except Baskett's folio edit. London, 1753. The word kwi/wi//, translated " oviaf," is the minute insect bred in wine that is left exposed, and hence called cidez vhiarius. The other insect, which, by being set in contrast, must liave been a lar^e one, was, probably, from its peculiar shape, named " the camel." Tliata/i insect is meant, and not the qimd~ ruped, is satisfactorily shown by the learned Cagetanus. The talmudists mention the Jalihhnsckin as very tronblcsonie in getting into the open vases of wine ; and Maimonides, lib. Dr Vctitis,c. ii. §22. says, " He who strains wine, vinegar, or strong drink, and yet eats fhe .TahhX-iL^chin , deserve^i chastisement." The proverbial expression intimates, that the Scribes and Phari- sees affected to STiiple little things, and disregarded those of great moment. q 1 Kings 8. 13. 2 Chron. 6. 2. Ps. 26. 8. & 139. 14. r Matt. 5. 34. Ps. 11. 4. Acts.7. 49. s Luke 11. 42. t Gr. aviiBov, dill, t 1 Sam. 15. 22. Hos. 6.6.Mic. 6. 8 Matt. 9. 13. & 12.7. Sect. XIX.] CHRIST APPLAUDS THE POOR WIDOW. 159 and Pharisees, hypocrites ! "for ye make clean the outside of the cup "Luke'^n 39 and of the platter, but within they are full of extortion and excess. -^ Tliou blind Pharisee !" cleanse first that ivhich is within the cup and see Note 14. platter, that the outside of them may be clean also. 27u^Qg unto you, Scribes and Pharisees, hypocrites! "for ye are "^^^'^Ig^g ■**• like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. -- Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 i. ■\yoe ""unto you, Scribes and Pharisees, hypocrites ! because ye ^^ Lute 11.47. build the tombs of the prophets, and garnish the sepulchres of the righteous, ^" and say, ' If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' ^^ Wherefore ye be witnesses unto yourselves, that ^ye ^j^^J^'o^f' are the children of them which killed the prophets. ^^ Fill ""ye up ■. oen. 15. le. then the measure of your fathers. ^^Fe serpents! ye "generation of ^l^^^jj^'j 'V& ig vipers ! how can ye escape the damnation of hell ? ^4. 34'-' Wherefore, 'behold ! I send unto you prophets, and wise men, ''L^"'n.'49.'^' and scribes ; and "some of them ye shall kill and crucify ; and ''some c Acts 5. 40. & 7. of them shall ye scourge in your synagogues, and persecute them ^^jiau. 10.17. from city to city: ^= that 'upon you may come all the righteous 2 cor. 11.24,25. blood shed upon the earth, -^from the blood of righteous Abel unto /Gen. 4.8.1 John ^the blood of Zacharias, son of Barachias, whom ye slew between the ^■^^~- temple and the altar. -^^ Verily I say unto you. all these things shall 21. come upon this generation. 2' '•' O ''Jerusalem ! Jerusalem ! thou that killest the prophets, 'and a Lute 13. 34. stonest them which are sent unto thee, how often would ■'I have gath- jDeut™^. 11,12. ered thy children together, even as a hen gathereth her chickens under 4"",^eJ; ^ ^3^ her *wings,P and ye would not ! "* Behold I your housei is left unto /; Knapp & Gries- you desolate. ^^ For I say unto you. Ye shall not see me henceforth, temgation^point till ye shall say, 'Blessed is he that comethin the name of the Lord !" ^'|^"^™s^-" Matt, xxiii. heginning ofver. 1, and 2. — 1 Then — 2 saying, — . P ^^e Note 15. Mark xii. jjart ofver. 38, and ver. 39, and part of ver. 40. — 38 — which — "/ace ?p,^ jjo or salutations in the market-places, 39 and the chief seats in the synagogues, and the Matt. 21. 9. uppermost rooms at feasts : 40 "which devour widows' houses, and — make long prayers : "" Luke 11. 43. these shall receive greater damnation." " ^I'^t'- 23. 14. Luke xx. part of ver. 45, and ver. 46. — 4-5 — he said unto his disciples, 46 " Beware °of Matt. 23. 5. the Scribes, which desire to walk in long robes, and ■''love greetings in the markets, and p ch. 11. 43. the highest seats in the synagogues, and the chief rooms at feasts ; Section XIX. — Christ apfilauds the Liberality of the jjoor Widow. gj-cT xix Mark xii. 41, to the eni.— Luke xxi. 1-4. 1 jr,:rkxii.ii. 'And Jesus sat over against the treasury, "and he 7"p^4~42 3 MaAxii!"4i'. looked up, 'and beheld how the people cast *money into jeru=aiL. the treasury ; and many that were rich cast in much. — ^ ^^^^^ ^'^^'.- ^- * And there came ' also a certain poor widov/, " and she "im^T'set™" 6 Mark xH. 42. threw in two tmites, ''which make a farthing. 'And he .^'KinjsV.'g. 7 Mark xii. 43. called UTito him his disciples, and saith unto them, "Verily tit is the seventh I say unto you. That "this poor widow hath cast more in of that bl'is"^''* 8 Luke xxi. 4. than all they which have cast into the treasury. * For all T"''v . „ .,-.,., ' r '^ee Acte 17. these have of their abundance cast in unto the offerings of a2Cor. 8. 12. 9 Mark xii. 44. God; but she of her penury hath cast in "all that she had, ''even all her lixing." 6Deut.-24. 6. <= 1 Johns. 17. Mark xii. part of ver. 42, and 44. — 42 — a certain poor widow, — 44 For al! they did cast in of their abundance ; but she of her want did cast in — . Luke xxi. part of ver. ] , 2, ver. 3, and part of ver. 4. — 1 — "and saw the rich men cast- c Mark 12. 41, ing their gifts into the treasury. 2 And he saw — casting in thither two tmites. 3 And t ^ee Mark 12 he said, '• Of a truth I say unto you. ''That this poor widow hath cast in more than they ,'^'„ a lo all : 4 — all the living that she had." 160 DESTRUCTION OF JERUSALEM FORETOLD. [PartVL SECT. XX. Section XX. — Christ foretells the Destruction of Jerusalem, the End V.\a;. 29. of the Jewish Dispensation, and of the World.^ J. P. 4742. Matt. xxiv. 1-35.— Mark xiii. 1-31.— Luke xxi. 5-33. Jerusalem. ' And " Jcsus Went out, and departed from the temple, i Matt. xxiv. i. 8 See Note 18. ^ And as he went out of the temple, one of his disciples ° ^■^'"''^ ""'• ^ a Luke 21. 5. 3 ^j^jg disciples) Came to him for to show him the buildings ^ Matt. xxiv. i. of the temple ; ^ how it was adorned with goodly stones ^ ^"'"' ^•'''- ^• and gifts, [and] ^ saith unto him, "Master, see what man- ^ Markxxi. i. ner of stones and what buildings are here .'" "And Jesus ' Markxm. a. answering said unto him, " Seest thou these great build- ings ? ' See ye not all these things ? ' As for these things '' Matt.xxiv.9. which ye behold, * verily I say unto you, '"the days will 9 Matt', xxiv. 9. *jef 'af 18 ^Mic come, in the which " there 'shall not be left here one stone 'o Luke xxi. 6. 3-^i2-Mary3.2: upon auothcr that shall not be thrown down." " Matt.xxiv.s. '" And as he sat upon the Mount of Olives over against '^ Markxiii.3. the temple, '^ the disciples, '^ Peter, and James, and John, J^ fi^"^' ^i'^J^'g^" and Andrew, '^came unto him privately, [and] '"asked 15 Matt. xxiv. 3. ciThes.5.1. hijn privately, " saying, " Master, but 'Hell 'us when shall ]^ ^u^exx!"?" these things be ? and what shall he the sign of thy com- is Matt. xxiv. 3. ing, and of the end of the world ? '° when all these things '^ Mark xiii. 4. shall be fulfilled?" '"And Jesus answering them began *" "^'•'' ^'"- ^• ^u^r\^ii\ *^ ^^y "unto them, "Take ''heed that no man deceive " '^^''"- ''"^- ■*• Luke 21! s! you, "For "many shall come in my name, saying, ' I =2 Matt. xxiv. 5. cS"!.' 1; 1^8. am Christ;' and shall deceive many. '"And the time '^ ^'"''^ ''^'- ^• ? j'otm4. L^' draweth near ; go ye not therefore after them. '' And ye "^ Matt. xxiv. 6. e Jer. 14. 14. & shall hear of wars and rumors of wars : but ^^ when ye shall '° ^""^^ '""■ ^' 93. 21,25. Matt. . ,« , r 07 i . 1 9b at 1 ■•- t 24. 11, 94. Mark hcar oi wars, and rumors oi wars, and commotions, be ^° """" ''".'■ '• 8. John 5" 43. ' not terrified; '* see that ye be not troubled ; for all these 23 Matt. xxiv. 6. *tbne Tt ^htt things '' must needs ^° first come to pass, ^' but the end shall =' Mark xiii. 7. 3.'"2.'&4: 17.'' ■ not be yet." ='Then-^said he unto them, "Nation shall 3° Mal-k xm. 7. ■^il*^]9™2." Hag'?" rise against nation, and kingdom against kingdom ; ^^ and 32 Luke xxi. 10. is.^au^.ti^?; gi'eat earthquakes shall be in divers places ; '' and there ^^ \^^ ^^i;^^; Mark 13. 8. shall bc famines, and pestilences, ^^ and troubles, '" and 35 Mark xiii. 8. fearful sights, and great signs shall there be from heaven. '" L""*^ ''^'- "• g See Mark 13. 8. 37 ^jj ^ ^^lesG are the beginning of sorrows. " *^''"- •"''''•^• AMatt. 10 17,18. =8 a g^ u^^t^^q j^gg^ ^^ yoursclvcs ; for '"before all these, '** Mark xiii. 9. & 24. 9. John 1 11 1 ii • 1 1 1 , 2" Luke xxi. 19. 15. 90. & K). 9. they shall lay their hands on you, and persecute you ; t\l'-^i%t [and] ^"they shall deliver you up to councils; ^' to the ^^ ^^^"* f ,'■ fg ie.^24.\*25. 23. synagogues, ^' (and in the synagogues ye shall be beat- « Mark xiii. 9. V\%:Ll%%, ^^ " and into prisons, "' to be afflicted ; '' and ye shall ^^ ^;^^^^ ^^i^^^. "• be brought before rulers and kings for my sake, for a 45 Marii xiii. 9. «™i-i-28. ^ testimony, "" for my Name's sake. "" And 'it shall turn to "<* Luke xxi. 12. ,• Matt! 24. i4.' you for a testimony '" against them. " And ^ the Gospel '^ M^rk xm. li!' *LJke''i9%r& ii^ust first be pubUshed among all nations. ^^ But '^when 49 Mark xiii. lo. 91.14. they shall lead you, and deliver you up, take no thought ^'' ^^""^ ""'•"• beforehand what ye shall speak, neither do ye premed- itate. " Settle it therefore in your hearts, not to meditate " Lui^e xxi. m. before what ye shall answer: "^^but whatsoever shall be •"*' Mark xiii. 11. given you in that hour, that speak ye ; ^'for I will give ^' ^"""^ '"''• ^^• J Acts 6. 10. you a mouth, and wisdom, 'which all your adversaries shall not be able to gainsay nor resist; '^''for it is not ye °* Mark xiii. n. '» Aas 9. 4. & that speak, "but the Holy Ghost. '"" Now "the brother shall '' ^^'"^ """'■ ^^^ 7tMic.7. 6. Matt, bctiay the brother to death, and the father the son; and Luk^e'bL 16.' ^"' children shall rise up against their parents, and shall cause them to be put to death. '" And ye shall be betrayed both '° ^""^^ ""'• ^''• by parents, and brethren, and kinsfolks, and friends ; and oAct3 7. 59. & o l' 1 11 1 1 , , ^, , 12.2. some 01 you shall they cause to be put to death ; and ye " Matt. xxiv. 9. Sect XX.] DESTRUCTION OF JERUSALEM EORETOLD. 161 5s Matt. xxiv. shall be hated of all nations for my name's sake. ^^ And then shall many ''be offended, and shall betray one another, ^jg/'sy; " Tinf 69Lukexxi.i8. and shall hate one another. *' But 'there shall not a hair i-, is. & 4.10, 60 Luke xxi. 19. Qf yQu,. [jead perish. ^" In your patience possess ye your q mm. 10. 30. eiMatt.xxi.. gQuig_ «' And 'many false prophets shall rise, and shall ''g^^'^^'-/^/^;^ «2 Mat. xxiv. 12. deceive many. '^'" And because iniquity shall abound, the p. e! Luke 21. " 1. J 8. Acts 20. 59. 63 Matt. xxiv. Yove of many shall wax cold ; "'but ''he that shall endure a'pet. 2. 1. 64 Matt. xxiv. I unto the end, the same shall be saved. ''^ And this 'Gospel ^ Matt. 10. ^. "■ i of the kingdom shall be preached in all the world, for a Heb'^s^^e^ii I witness unto all nations ; and then shall the end come. Rev. 2. 10. 65 Mark xiii. 14 "'"But "whcn ye shall see the Abomination of Desola- ^ g^lt Rom.' m. tion, [spoken of by Daniel the prophet], standing where it ^^^°^g%^'^ «8 Matt. xxiv. ought not, '^'^ in the Holy Place, (whoso "readeth, let him Matt! 24. 15. 67 Luke. xxi. 20. understand !) "^^ and "when ye shall see Jerusalem com- „Dan!9.23,25. passed with armies, then know that the desolation thereof '",Matt. 24. 15, r ' Mark 13 14 68 Lukexxi.2i. ig j-iio.]^^ "^Then let them which are in Juda3a flee to the mountains ; and let them which are in the midst of it depart out ; and let not them that are in the countries 69 Mark xiii. 15. enter thereinto ; "" and let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house ; '° neither let him which is in the ■i Luke xxi. 22. field Tctum back to take his clothes. " For these be the days of vengeance, that ^all things which are written may "^J*"?-^;^?'^'- 72 Luke XXI. 23. j^g fulfilled. '" But ^woe unto them that are with child, and j/ Matt. 24. 19. to them that give suck in those days ! for there shall be " Luke xxi. 24. great distress in the land, and wrath upon this people ; " and they shall fall by the edge of the sword, and shall be led away captive into all nations ; and Jerusalem shall be trodden down of the Gentiles, ^until the times of the Gen- ^^'^]^- 1-^^- ^^ 74 Matt. xxiv. tiles shall be fulfilled. "But pray ye that your flight be not as.'" 7s Markxiii.19. in the winter, neither on the Sabbath day ; '° for °in those aDan.9.26.&i2 ""^ 21!"' ""' days ^° shall be great tribulation, " shall be affliction, such '7 Mark xiii. 19. as was uot from the beginning of the creation '* of the Matt. xxiv. ^Qj.}(j 79 ^]^ie]^ QqJ created unto this time, neither shall be, 79 Markxiii.19. 8° no, nor ever shah be. " And except that the Lord had Matt. XXIV. gjjQi.tened those days, *^ there should no flesh be saved ; 81 Markxiii.2o. ^^ but for thc clcct's sakc, whom he hath chosen, he hath 82 Mat. xxiv. ^. 1 , 1.1 1 83 Mark xiii. 20. shorteucd the days. 70 Matt. xxiv. 18, 84 Mark xiii. 21. " And Hhen if any man shall say unto you, ' Lo, here V'f'^^^'J'v. 85 Matt. xxiv. is Christ!' or, 'Lo, he is there!' believe him not; "'for 21. g. 24. 'there shall arise false Christs, and false prophets, and shall ''Matt''2"'5^'ii show great signs and wonders : insomuch that, ''if it were 2 Tiiess. 2.'9, 86 Mark xiii. 23. i.^„o;k1q th^^r cKoU A^^^i^,^ +1,^ -r^vir ol^^t 86 ti„<. <^+„i,^ „„ }l^'"- Kev. 13 possible, they shall deceive the very elect. *'' But 'take ye 13. 87 Matt. xxiv. heed ; behold ! I have foretold you all things. " Where- Yo?28f29.\tm. fore, if they shall say unto you, 'Behold he is in the g'Tf^^l'^ig desert ! ' go not forth : ' Behold he is in the secret cham- e 2 Pet. 3. 17. 88 Mutt. XXIV. jjgj.g I J ijgijgyg it j^Qt. ** For •'as the lightning cometh out of /Luke n. 24. the east, and shineth even unto the west ; °so shall also g m^"- 24- 37, "" as!"" ^^^''' the coming of the Son of Man be. ^^ For ''wheresoever the 51.' carcase is, there will the eagles be gathered together. Yuke^i7^37. 90 Ma,kxiii.24. 90 u g^t 91 immediately 'after the tribulation of those days i u. 13.10. Ezek. 91 Matt. XXIV 1 11 1 • ■ ii I ■ ..1 1 • 32. 7. Dan. 7. 10, 29. " there shall be signs m the sun, and m the moon, and m ii,i2.joei2. 10, 92 Luke xxi. 25. |.jjg gj-g^j-g . ^^^ upon the earth distress of nations, with AmSs. 20.& °' ^"""^ '"''• ^'^- perplexity ; the sea and the waves roaring; "'men's hearts %^'uJ-ki3^24. failing them for fear, and for looking after those things Acts 2. 20. Rev. 94 "\T If -'" 04 ^ 6 12 -" '^'"- • which are coming on the earth ; for "^ the sun shall be 95 Mat. xxiv.yg. darkened, and the moon shall not give her light, "" and the VOL. II. 21 N* 62 DESTRUCTION OF JERUSALEM FORETOLD. [Part VI. } Dan. 7. 13. stsLYS sliall fall from heaven, and the powers of the heavens mIu.' 16'. 2?; shall be shaken. '* And ■'then shall appear the sign of the ^ Mii"-^iv. "e" JohA h 51. Son of Man in heaven ; and then shall all the tribes of the fThess"4. 16. earth mourn. "' And then shall they see the Son of Man '' M'^'"'' ""'• as- 2The93.i.7,io. ''' coming in the clouds of heaven with power and great "^ ^^"' '"''^" /£ Matt. 13! 41. glory. ^^And*then shall he send his angels, ' *with a m MarkKin.'^rr. l%°hess%^%. great sound of a trumpet, and they shall gather together ' Markxxiv. * Or, with atrum- his elect from the four winds, ^from the uttermost part of 2 Mnrfc^H; 07 pet and a great /• i t r ■• ™arKxiii.^/. voice. the earth, to the uttermost part ot heaven, trom one end ' Matt.xxiv. L^MTt't ^24^32^' ^^ heaven to the other. ^ And when these things begin 4Lukexxi.28. Mark is. 28. to comc to pass, then look up, and hft up your heads; 5Lukexxi.29. "sa^^s"! Mark '13. fo.r 'your redemption draweth nigh." « Matt.xxiv. o^rAo^^m'fs '^"^ ^® ^P^'^^ *^ ^'^*^'" a '"parable; ^"Now learn a 7Lukexxi.29. 40.8. & 51.' 6. ' parable of the fig tree; 'behold the fig tree, and all the » Markxiii.as. Matt. 5. is'. ' trees ! * when her branch is yet tender, and putteth forth 1! Luke xxi! 31! Lukeei.'li' leaves, ^ when they now shoot forth, ye see and know of n Matt.xxiv. 'a cii^ "15 6 y^"^ ^^^^ selves that summer is now nigh at hand. '"So ,2 Markxiii.29. Is. 19.2.' Hag.' likewise ye, " when ye shall see all these things '^conie to '^ Lukexxi.31. la.^Marris. 8?" pass, ''^ know ye that the kingdom of God is nigh at hand, " jj^^xiii 30 ^Ma'rk'is^'g '^ ^^^^'* ^^ ^^® doors. '^ Verily I say unto you, that "this gen- is Lukexxi.32! Luke 21'. ^12. ^ eration shall not pass '"away, "till all these things be ful- " Matt.xxiv. 16.2. Acts'4. 2, filled. '** Heaven "and earth shall pass away ; but my words w Matt.xxiv.35. 3. & 7. 59. & 12. 1 11 i , 5) 1, &;c. iPet. 4. shall uot pass away. lb. Rev. 2.10, jyj;^^^ xxiv. part of »er. 2, 3, 4, 6, 7, 9, 15, »«-. 16, 17, 19, part of ver. 21, 22,ver. 23,25, r Dan. 9. 23-27. and part of ver. 29, 30, 31, 32, 33, and 34. — 2 And Jesus said unto them, — 3 And as he sat 13. 14. Luke'21. upon the Mount of Olives, — saying, — 4 And Jesus answered and said — 6 — must come 20. to pass, but the end is not yet. 7 For ''nation sliall rise ag-ainst nation, and liingdom against "^'^'k^i^'if' kingdom ; — and earthquakes in divers places. 9 'Then shall they deliver you up — and t Luke 23. 29 shall kill you : — 15 ''When ye, therefore, shall see the Abomination of Desolation, spoken u Dan. 9. 26. & of by Daniel the prophet, stand — 16 ^Then let them which be in JudiEa flee into the moun- 12. 1. Joel 2. 2. (-jjjjg . j7 let him which is on the housetop not come down to take anything out of his house : Zech. 'l4.'2'3. t9 and 'woe unto them that are with child, and to them that give suck in those days ! ai Mark 13. 21. 21 For "then — such as was not since the beginning — to this time, — 22 And except 21" 8^ ^^' ^ ^ those days should be shortened, — "but for the elect's sake those days shall be shortened. X See John 1. 51. 23 '"Then if any man shall say unto you, ' Lo, here is Christ I' or ' there !' believe it not. 2* "^'V ^'^^^h^ 25 Behold ! I have told you before. 29 — shall the sun be darkened, and the moon shall 1 Tliess. 4. 16. not give her light, — 30 — and they shall see ^the Son of Man — 31 '•'And he shall send his z.LimesS. 9. angels — 32 — When his branch is yet tender, and putteth forth leaves, ye know a Mi'tt. 16. 28. that summer is nigh: 33 so likewise ye, — know 'that *it is near, even at the doors. 13 ^o' T^' 2T3? "^^ Verily I say unto you, "This generation shall not pass, — . b Matt. 24. 3. Mark xiii. part of ver. 2, 4, 5, ver. 6, part of ver. 7, 8, ver. 13, part of ver. 14, ver. 16, Jje'r^U.'li & 17, 18, part of ver. 20, ver. 22, part of ver. 24, ver. 25, part of ver. 26, 27, 28, 29, 30, and ver. 23. 21, 25. 31. — 2 — there shall not be left one stone upon another, that shall not be thrown down." 24?'Lu1fe I'l."! 4 " Tell ("us, when shall these things be ? and what shall he the sign— 5 — " Take heed John 5. 43. lest any man deceive you : 6 ''for many shall come in my name, saying, I am Christ ; ''is *^19™2'Ha'<' ' ^'^^ shs^l deceive many. 7 And when ye shall hear of wars — be ye not troubled : for 2. 22. Zech. 14. such things — be ; — 8 "^For nation shall rise against nation, and kingdom against kingdom : Luke2l''l0.' ' and there shall be earthquakes in divers places, and there shall be famines — "these are e Matt. 24. 8. the beginnings of tsorrows. 13 .''And ye shall be hated of all men for my Name's sake : ^ 'r;'l?„T''fi,"r,.!lf but ^he that shall endure unto the end, the same shall be saved. 14 — (let him that read- eih the pains of a eth understand !) then ''let them that be in Judaea flee to the mountains; 16 'and let /Mrtral'g™"^'' l^ini t'l'^'- is in the field not turn back again for to take up his garment. 17 ^But woe to Luke 21. 17. them that are with child, and to them that give suck in those days ! 18 And pray ye ^Matt." 10.' 22.' & that your flight be not in the winter. 20 — no flesh should be saved ; — 22 For false 24. IS.Rev. 9.10. Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if ii ^Matt* 24 18.' '"'''■^ possible, even the elect. 24 — in those days, after that tribulation, — 25 And the stars j Luke 21. 23. & of heaven shall fall, and the powers that are in heaven sliall be shaken. 26 — coming in I^MaU.^.32. the clouds, With great power and glory. 27 — and shall gather together his elect from lAiko 21.29,&c. the four winds, — 28 ''Now learn a parable of the fig tree ; — ye know that summer is ' ^^^'s"!^ ?i' fi'* '^^^^ '■ ^^ ®° y '" ii'^'' manner, when ye shall see these things — know that it is nigh, — Jei-. 31. 35,'36'. 30 — till all these things be done. 31 'Heaven and earth shall pass away ; but my words 24?35.^'Luke*21. ^'^'^ "°* P^®^ '^^^y- 33! Heb. 1.11.' Luke xni.partof ver. 5,6,7, 8,9, li,12,ver. 17, pnrtof ver. 2^, 26, ver. 27, partof ver. 31, Sect. XXL] , CHRIST'S SECOND ADVENT. 163 32. and vcr. 33. — 5 "'And as some spake of the temple, — he said, 6 — there "shall not ™ Matt. 24. 1. be left one stone upon another, that shall not be thrown down." 7 And they asked him, , ,„ ' ' — •• when shall these things be ? and what sign will there be when these things shall come „ jiatt. 24. 4. to pass.'" 8 And he said, " Take "heed that ye be not deceived; for many shall come Mark 13. 5. in my name, saying, ' I am Christ ;' — 9 — for these things must — but the end is not hy a Thoss. 2. 3. and by. 11 But — and famines, and pestilences ; — 12 — ^being brought before kings and p See Note k. rulers — 17 And 'ye shall be hated of all men for my name's sake. 25 And — 26 — the 9 See Note o. powers of heaven shall be shaken. 27 And then shall they see '"the Son of man coming gee Jof''']^''51 in a cloud with power and great glory. 31 — when ye see these things come to pass, — Kev. 1. 7. &. 14 32 Verily I say unto you. This generation shall not pass — till all be fulfilled. 33 "Heaven ■'*' and earth shall pass away ; but my word shall not pass away." 40.8. & 51.' C. ' ^^^^^^^^^^_^^^_^___ Jer. 31. 35, 36. Matt. 5. 18. & Section XXI. — Christ compares the Suddenness of his Second Advent sii Heb!'r.' ii.^' to the coming of the Deluge. Matt. xxiv. 36, to the end. — Mark xiii. 32, to the end. — Luke xxi. 34-36. sect xxi 1 Markxiii.32. 1 u ^^.j, "gf ^]^^i ^j^y g^jjjj ^/j^^ [^q^j. knovvetli iio man, no, — . not the angels which are in heaven, neither the Son, but , „ . ' 3el4i. ' the Father ; ^ but 'my Father only.' ^'' But as the days of Jerusalem. Noe were, "so shall also the coming of the Son of Man be. ^^ For ''as — in the days that were before the flood, they were eating and drinking, Acts i. 7.' marrying and giving in marriage, until the day that Noe entered into 2 Pet^^s! 10.^' the ark, ^^and knew not until the flood came, and took them all *ze<:h-i4. 7. away; 'so shall also the coming of the Son of Man be. ^'^ Then ^ Matt. 24! 27, •''shall two be in the field ; the one shall be taken, and the other left. lf_ see John 1. "^^ Two women shall be grinding at the mill ; the one shall be taken, d Gen. 6. 3, 4, 5. 3 Mark xiii. 33. and the other left. ^ Take ^ye heed, watch and pray ; for i7.'26.' iPet^s. 4 Matt. xxiv. ye know not when the time is. ^ Watch, therefore ; for ye ^°' „., .,., „ 42-51 1 TiTi A-i-r> 1 " ^"- ~^- ■3^- See know not what hour your Lord doth come. *'' But know John 1. 51. this, that if the good man of the house had known in what watch the '{^"au.^25?i3!^''* thief would come," he would have watched, and would not have ^^%^%'^^% suffered his house to be broken up. ''^ Therefore be ye also ready; 11! ifhess.s.e! for in such an hour as ye think not, ''the Son of Man cometh. i f ^^ f '^'^ f ',=, , . i . , ^ , . " See John 1. 51. 45 a "VVho 'then is a faithful and wise servant, whom his lord hath ^ L^^e 12. 42. made ruler over his household, to give them meat in due season ? f ^or^"' ^■ "^^ Blessed ^is that servant, whom his lord when he cometh shall find Heb. 3. 5. ' so doing ! ^^ Verily I say unto you, That *he shall make him ruler {^1"^'^%]%. over all his goods. "^^ But and if that evil servant shall say in his heart, ^'^^'^ 22. 29. My lord delayeth his coming ; "^^ and shall begin to smite his fellow- servants, and to eat and drink with the drunken ; ^° the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, ^^ and shall *cut him asunder, and * °''' ™' *™ ''•^• appoint him his portion with the hypocrites : 'there shall be weeping '^i'- 8-12. & 25. and gnashing of teeth. 5 Mark xiii. 31. " " For "'the Son of Mttu is as a man taking a far journey, ^f*^® Matt. 25. who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to 6 Markxiii.35. vvatch. ' Watch "ye therefore ; for ye know not when the « "a"- 24. 42, 44. master of the house cometh, at even, or at midnight, or at 7 Mark xiii. 36. the cock-crowing, or in the morning; 'lest coming sud- 8 Markxiii. 37. jenly hc find you sleeping. * And what I say unto you I say unto all, Watch ! " And "take heed to yourselves, lest at any time your "i^The hearts be overcharged with surfeiting, and drunkenness, and \^^l: '^' ^: „ „ , . ,. „ 111 pi Iness. 5. 2. cares oi this Iiie, and so that day come upon you unawares ; 2 Pet. 3. lo. 10 Luke xxi. 35. tofgr P^^ ^ g„^j.g gJ^g^Jl it pQj^g ^^ j^U ^^^^ tj^^t ^^^gjj ^^ Rev. 3. 3. & 16. " Luke xxi. 36. ^j^g f^^^ ^f ^j^g ^^^^^^ ^^^.^j^^ n ^atch 'ye, therefore, and ''l^f^:!t VJi pray always, that ye may be accounted worthy to escape ]3. 33. Luke is all these things that shall come to pass, 'to stand before rPs. 1. 5. seo the Son of Man." iXl;ti2. 9 Luke xxi. 34. 164 THE WISE AND FOOLISH VIRGINS. [Part VI. a Mark 13. 32. Matt. xxiv. part of ver. 36. ^Bat of that day and hour knoweth no man, no, not the 1 Thess. 5. 2. angels of heaven, — . 2 Pet. 3. 10. ' -^-^_^-^^-_^__--^— - Section XXII. — The Parable of the Wise and Foolish Virgins. SECT^xxn. Matt. xxv. 1-13. V. JE. 29. ^ " Then shall the kingdom of heaven be likened unto ten virgins, J. P. 4742. which took their lamps, and went forth to meet "the bridegroom. Jerusalem. 2 ^nd *five of them were wise, and five were foolish. ^ They that a Eph. 5. 99, 30. wero fooUsh took their lamps, and took no oil with them ; "* but the Rev. 19. 7. & 21. ijyjgg ^qq]^ q[\ Jj^ their vessels with their lamps. ^ While the bridegroom J ch. 13. 47. & tarried, ^they all slumbered and slept. ^ And at midnight ''there was c 1 Thess. 5. 6. ^ ^ry made. Behold the bridegroom cometh ! go ye out to meet him ! d eh. 24. 31. '' Then all those virgins arose, and 'trimmed their lamps. ^ And the e Lufcri2. 35. foohsh Said unto the wise, ' Give us of your oil ; for our lamps are *or,goingout. *gone out.' ^ But the wise answered, saying, ' Not so ; lest there be ^ch. 7>2i,22,23. not euough for us and you; but go ye rather to them that sell, and V'i3^'/h^^9^3i ^^y ^°^ yourselves.' ^° And while they went to buy, the bridegroom i ch. 24. 42, 44. Came ; and they that were ready went in with him to the marriage, Luke 2i! 36! '^^' and •'^the door was shut. ^^ Afterward came also the other virgins, 1 Thess^5^6 ^^^^yi^o? ' Lord ! "Lord ! open to us !' ^"- But he answered and said, 1 Pe'. 5. 8. Rev. ' Vcrily I say unto you, *I know you not.' ^^ Watch 'therefore, for J See John 1. 51. yc kiiow neither the day nor the hour [wherein ^ the Son of Man cometh."] SECT, xxm. Section XXIII. — Parable of the Servants and the Talents. V. JE. 29. Matt. xxv. 14-30. J. P. 4742. 14 a YoR "the Jcingdom of heaven is as a man travelling into a far Jerusalem. couutiy, who Called his own servants, and delivered unto them his a A better supply p-Qods : ^^ and uuto oue he gave five ^talents, to another two, and to of the ellipsis O ' o ^ ^ _ _ ^ would have been auothcr onc ; 'to cveiy man according to his several ability ; and Man'u'as'7'' Straightway took his joumcy. ^^ Then he that had received the five Ma?k"i3!'34. ch! talcuts wcnt and traded with the same, and made them five other 21. 33. Luke 19. talcuts. ^"^ And fikewisc he that had received two, he also gained *Ataientis£i87. Other two. ^^ But hc that had received one went and digged in the ch!'i^^2T ^^"''^ earth, and hid his lord's money. ^^ After a long time the lord of those i Rom. 1^6. servants cometh, and reckoneth with them. ^° And so he that had 29. Eph. 4. 11. ' received five talents came and brought five other talents, saying, ' Lord, thou deliveredst unto me five talents ; behold ! I have gained beside them five talents more.' ^^ His lord said unto him, ' Well done, thou good and faithful servant ! thou hast been faithful over a ''34''4^6^'Lukri2. ^^^'^ things, T will make thee ruler over many things : enter thou into 44; & 22. 29, 30. "the joy of thy lord.' ^^He also that had received two talents came 2Tim. 2. 12. and said, ' Lord, thou deliveredst unto me two talents; behold! I 1 Pet. 1. 8. have gained two other talents beside them.' ^^ His lord said unto him, ever. 21. 'Well 'douc, good and faithful servant! thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy lord.' ^^ Then he which had received the one talent came and said, ' Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed; ^^ and I was afraid, and went and hid thy talent in the earth ; lo, there thou hast that is thine ! ' ^^ His lord answered and said unto him, ' Thou wicked and slothful servant ! thou knewest that I reap where I sowed not, and gather where I have not strawed ? ^^ thou oughtest therefore to have put my money to the exchangers, and then at my , u ,0 ,, ,, , coming I should have received mine own with usury.' ^^Take there- -/ch. 13. 12. Mark Si .. ,. i-iii i 4. 25. Luke 8. 18. forc the talent from him, and give it unto him which hath ten talents. 15.2." ' ° " ^^ For ^unto every one that hath ?hall be given, and he shall have Sect. XXVI.] CHRIST FORETELLS HIS APPROACHING DEATH. 165 abundance : but from him that hath not shall be taken away even that which he hath. ^° And cast ye the unprofitable servant ^into outer ^^^' ^' ^"' ^ ^"^ darkness : there shall be weeping and gnashing of teeth." Section XXIV. — Christ declares the Proceedings of the Day of ■^— Judgment. V. M. 29. Matt. xxv. 31, to the end. J- P- 4742. 31 a ^Yhen "the Son of Man shall come in his glory, and all the [holy] ^^^i^em. angels with him, then shall he sit upon the throne of his glory ; ^^and "ch? le'. 27. & 19 ''before him shall be gathered all nations : and ^he shall separate them 28. Mark 8. 38. See John 1. 51. one from another, as a shepherd divideth the sheep from the goats ; fThe^-s"' ^^ and he shall set the sheep on his right hand, but the goats on the 2 Thess.' i.' i". ^ ° ° Jude 14. Kev, left. 3^ " Then shall the King say unto them on his right hand, ' Come, ^g^^^; ^f-jj,"- ye blessed of my Father ! ''inherit the kingdom "prepared for you from ^ 25. John 6. 70. which betrayed him, answered and said, " Master, is it 1 .■' Sect. XXXIIL] JUDAS GOES OUT TO BETRAY CHRIST. 169 ^ John xiii.27. He said unto him, " Thou hast said.'''^ ='Then said Jesus ^ see Note 27. 30 John xiii.ss. unto him, " That thou doest, do quickly." ^° Now no man at the table knew for what intent he spake this unto him. " •f"''" """''■ 29- 3> For some of them thought, because "Judas had the bag, " J^^n 19. 6. that Jesus had said unto him, " Buy iJwse things that we have need of against the feast ; "' or, that he should give S2 John xiii. 30. something to the poor. ^" He then having received the sop went immediately out : and it was night.'' p Knapp adds here, " when he Matt. sxtI. ver. 21, and. fart of ver. 22, 23, and 24.— 21 And as they did eat, he said, ■^^nt out."— Ed. " Verily I say unto you. That one of you shall betray me." 22 And they were — 23 And he answered and said. — 24 'The Son of Man goeth — . j See John 1. 51. Mark .tiv. part of ver. 18, 19, and 21. — 18 — said, '■ Verily I say unto you, One of you — shall betray me." 19 — sorrowful, and to say unto him — '• Is it I :" — 21 — as it is ^ g^^ .^^^^ ^ ■"written of him : but woe to that man by whom ^the Son of Man is betrayed ! good were ^ gee John 1. 51 . it for that man, if he never had been born !" tJIatt. 26. 24. Luke sxii. part ofter. 22. — And 'truly the Son of Man g-oeth, — but woe unto that Mark 14. 21. , , . , , ... - ' SeeJohnl. ol. man by whom he is betrayed ! ' Section XXXHI. — Judas goes out to betray Christ, who predicts sect, xxxm. Peter^s Denial of him, and the Danger of the rest of the Apostles. V. M. 29. Lttkz xxii. 28-38.— John xiii. 31, to the end. J- P- 4742. John xiii. 31-35. 31 THEREFORE, whcu he WaS gOHC OUt, JcSUS Said, " NoW ef^^sajjm. °is the Son of Man glorified, and God is glorified in him. "^^l^^^'if^'i^ ^^ If 'God be glorified in him, God shall also glorify him in himself, i Pet. 4. 11. and 'shall straightway glorify him. ^^ Little children, yet a little while ^ ch.' 12.' 23!' "' °" I am with you. Ye shall seek me: ''and, as I said unto the Jews, e shall be offend ' *{^"- •""'• Jerusalem. ^^ bccauso of mc this uight ; for it is 'written,— "mlrkiWi: ' I will smite the Shepherd, John 16. 32. And the sheep of the flock shall be scattered abroad.' b Zecl). 13. 7. ^ 2 ivTait vvvi c Matt. 28. 7, 10, ^ But aftcr I am risen again, T will go before you into Gal- 32. 16.^ Mark 14. 28. jj^^ „ 3 pg^^^ auswered and said unto him, "Though all ^ Matt.xxvi.33. Sect. XLIL] CHRIST'S AGONY IN THE GARDEN, 175 men shall be oifended because of thee, yet will I never be 4 Mark xiv. 30. offended." "And Jesus saith unto him, " Verily '*! say -^j^uke 22^33,^. s Matt. XXVI. y^T^iQ thee, That this day, even in this night, before the cock 6 Matt. xxvi. crow twice, thou shalt deny me thrice." 'Jesus said unto 7 Mark xiv.3i. him, " Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice." " Peter ' spake the more 8 Matt. xxvi. vehemently, [and] ** said unto him, " Though I should die 9 aiarkxiv.3i. with thcc, yet will I not deny thee ' in any wise." '"Like- 10 Mat.xxvi.35. Yvise also said all the disciples. Mark xiv. ver. 27, 28, 29, and part o/ver. 31. — 27 'And Jesus saith unto them, " All « Matt. 26. 31. ye shall be offended because of me this night : for it is .'"written, — ' I will smite the Shep- /Zech. 13. 7. herd, And the sheep shall be scattered.' 23 But ^after that I am risen, I will go before g jjatt. 28. 7 10 you into Galilee." 29 ''But Peter said unto him, " Although all shall be offended, yet 16- ch. 16. 7. will not i." 31 But he — '' If I should die with thee, I will not deny thee— 'Likewise "'ke'la^'sl'lt' also said they all. John 13. 37, 38.' - i Matt. 26. 35. Section XLII. — Christ goes into the Garden of Gethsemane — His Agony there. Matt. xxvi. 36-46.— Mark xiv. 32-42.— Luke xxii. 40-46.— John xviii. 1, 2. sect. XLn. 1 johaxviii. 1. 'When Jesus had spoken these words, "he went forth v. ^. 29. 2 Matt. xxvi. ^yj^}^ Ya^ disciples ' unto a place called'' Gethsemane, ' over j. p. 4742. 3 johnxvui. 1. Hhe brook Cedron, where was a earden into the which he Garden of ceth- 4 John xviii. 2. entered, and his disciples. " And Judas also, which betrayed — ' him, knew the place, 'for Jesus ofttimes resorted thither ^ si" Note x?^^"' 5 Matt. xxvi. ^j^jj Yns disciples; °and saith unto the disciples, " Sit ye i2Sam. 15. 23. 6 Mark xiv. 33. hcrc, while I go and pray yonder." ^ And he taketh with "^^ 22? 30.' ^^' 7 Matt. .xxvi. him, Peter and James and John, " the ''two sons of Zebe- d Matt. 4.21. s LJkexxii.40. dee. * And when he was at the place, he ^ began to be 9 Mat. xxvi.37. sorrowful, and '° to be sore amazed, and to be very' heavy, i see Note 34. n Matl'xtvi.ss; " Then saith he unto them, " My 'soul is exceeding sorrow- 'fj^^^^-^^; ful, even unto death : tarry ye here, and watch with me, 13 Markxii'ls' {^"^^^ " V^^Y ^^at yc enter not into temptation. " And he 14 Lukexxii.4i! Went forward a little, '^ and he was withdrawn from them 15 Matt. xxvi. about a stone's cast, and kneeled down, ''and fell on his 16 Mark xiv. 35. face "^ Oil tlic grouud, and -Sprayed that if it were possible, /Heb. 5. 7. 17 Mark xiv. 36. the hour might pass from him. '' And he said, " Abba, IS Mat. xxvi.39. s-pather ! '* O my Father! if it be possible, let this cup »"■ *>"• 20- p-2- &^ 19 Mark xiv. 36. ^ L ,, ^, • ^, , ' rr., ,-,0 -r 2b. 39. Luke 22. 20 Luice xxii.42. ps^ss irom me : all things are possible unto ihee; ii 42. John 5. so. 21 Lukexxii.43. Thou be *wilhng, remove this cup from me ; nevertheless, 27. 'ito^. s. is. 22 i-uke xxii.44. not my will but thine be done." °' And there appeared ''an phii.1).^8. angel unto him from heaven, strengthenino- liim. "^ And 'be- * Gr. wuungtore- . ^ O O ^ 7JIOV6, ingin an agony he prayed more earnestly ; and his sweat was a Matt. 4. 11. as it were great drops of blood fallins; down to the ground. !Joi'ni2 27. 23 Luke xxii. 45. c i o o Heb. o. /. 24 Matt. xxvi. "^ And when he rose up from prayer, "" he cometh unto the '"'■ disciples, and findeth them " sleeping for sorrow, ^"^ and 2-'' Luke xxii. 45. r ' _ f o _ ^ 25 Luke xxii.46 said unto them, '• Why sleep ye ?" ^" and [he] saith unto 27 Mark xiv. 37. Peter, " Siiiion, sleepest thou? ''What, could ye not 2« Matt. XXVI. ^yo^^^i^ ^yj^j^ ^j^Q Qj^g j^Q^j. ? 29 WatcK y 6 , ^" rise and pray, 23 Mark xiv. 38. 31 that ye enter not into temptation: •'the spirit indeed is ^'^^^'^'^''^^y^- 31 Man. xx!l''' willing but the flesh is weak." '' He went away again the olT.l.'n.' ^41. second time, and prayed, ^^ and spake the same words, -^^att. XXVI. 34 gaying, " O my Father ! if this cup may not pass away 33 Markxiv. 39. fjom mc, cxccpt I drink it, thy will be done." '' And when 42.' ' ^''^'' he returned, he found them asleep again, (for their eyes 3o Mark xiv. 40. ^vere heavy,) neither wist they what to answer him. ^^ And 44? " ' he left them, and went away again, and prayed the third 37 Matt. xxvi. time, saying the same words. " Then cometh he to his 38 Markxiv. 41. disciplcs ^* the third time, and saith unto them, ■' Sleep on 176 CHRIST'S BETRAYAL AND APPREHENSION. [Part VI. ft Knapp punctu- ates this sen- tence so as to require this ren- dering — " Sleep ye stUl and Uike your resti it is enough ! the hour is come." — Ed. 2 See John ]. 51. m Matt. 26. 46. John 18. ],2. n Mark 14. 3a-.35. Luke 22. 39. John 18. ]. John 5. 30, & 6. 38. Phil. 2. 8. p Mark 13. 33. & 14. 38. Luke 22. 40, 46. Ephes. 6. 18. q See John 1.51. r Mark 14. 42. John 18. 12. s Matt. 26. 36. Luke 22. 39. John 18. 1. t Matt. ^6. 38. John 12. 27. K John 5. 30. & 6. 38. V Matt. 96. 42. Rom. 7. 23. Gal. 5.17. now, and take your rest : it is enough, the hour is come ;* behold ! 'the Son of Man is betrayed into the hands of sin- ners. '' Rise ""up, let us go ; lo ! he that betrayeth me is ^' Mark xiv. 42. at hand." Matt. xxvi. part of ver. 36, 37, 39, 40, 41, ver. 43, part of ver. 45, and ver. 46. — 36 "Then cometh Jesus with them — 37 And he took with liim Peter and — and — very heavy. 39 And he went a Httle farther, — and prayed, saying, — nevertheless, "not as I will, but as Thou wilt." 40 And — and findeth them asleep, and saith unto Peter, — 41 ^ Watch and pray, — 43 And he came and found them asleep again, (for their eyes were heavy.) 45 — and saith unto them, " Sleep on now, and take your rest: behold ! the hour is at hand, and 'the Son of Man is betrayed into the hands of sinners. 46 ''Rise, let us be going : behold ! he is at hand that doth betray me." Mark xiv. ver. 32, part of ver. 33, ver. 34, part of ver. 35, 36, 37, 38,39, and 41. — 32 ^And they came to a place which was named Gethsemane : and he saith to his disciples, " Sit ye here, while I shall pray." 33 — and began — 34 And saith unto them, " My 'soul is exceeding sorrowful unto death : tarry ye here, and watch." 35 — and fell — 36 — take away this cup from me : "nevertheless not what I will, but what Thou wilt." 37 And he cometh, and findeth them sleeping, — couldest not thou watch one hour.'" 38 — and pray, lest ye enter into temptation. "The spirit truly is ready, but the flesh is weak." 39 And again he went away, and prayed, — 41 And he cometh — . Luke xxii. part of ver. 40, 41, 42,45, and 46. — 40 — said unto them, — 41 — and prayed, 42 saying, "Father, — 45 — and was come to his disciples, he found them — 46 lest ye enter into temptation." SECT. XLIII. V. JE. 29. J. P. 4742. Garden of Geth- a Matt. 96. 47. Luke 92. 47. Acts 1. 16. h 2 Sam. 20. 9. cPs. 4]. 9. &55. 13. d See John 1. 51. m See Note 35. e John 17. 12. 'of the ^ Matt. xxvi. 5 Matt. xxvi. 8 Mark xiv. 44 S Mark xiv. 44. 9 Mark xiv. 45. /Luke 22. 50. Section XLIIL — Christ is betrayed and apprehended — The Resistance of Peter. Matt. xxvi. 47-56. — Mark xiv. 49-50. — Luke xxii. 47-53. — John xviii. 3-11. 'And "immediately, while He yet spake, cometh Judas ' Mark xiv. 43. one of the Twelve, ^ then, having received a band of men ^ '"''" """' ^* and officers from the Chief Priests and Pharisees, cometh thither with lanterns and torches and weapons ; ^and with ^ Mark xiv. 43. him a great multitude, with swords and staves, from the Chief Priests and the Scribes and the elders people. ^ Now he that betrayed him ^ had given them a token, saying, " Whomsoever I shall kiss, that same is he ; take him, 'hold him fast, * and lead him away safely." 7 Matt. xxvi. ^And as soon as he was come, [he] '"went before them, and drew near unto Jesus to kiss him. " And forthwith he came to Jesus, and said, " Hail, Master ! " 'and kissed !" Lukexxii.47 11 iVlatt. xxvi. him. '^And Jesus said unto him, "Friend, "wherefore 49. art thou come ? " Judas, betrayest thou *the Son of Man )" Lukexxu' Is! with a kiss ? " '^ Jesus therefore, knowing all things that uioXm xviii. 4. should come upon him, went forth, and said unto them, "Whom seek ye?" "They answered him, "Jesus of " ■'°''" ^''"'- s- Nazareth." Jesus saith unto them, " I am Ae." (And Judas also, which betrayed him, stood with them.) "^As "^ john xviii. a. soon then as he had said unto them, " I am he,'" they went backward, and fell to the™ ground. " Then asked he them " John xviii. 7. again, " Whom seek ye ? " And they said, " Jesus of Nazareth." " Jesus answered, " I have told you that I am "* •'°'"' """• ^• he ; if therefore ye seek me, let these go their way." "That '^ ■'°^" ''''"''■ ^• the saying might be fulfilled which he spake, " Of 'them which Thou gavest me have I lost none." ^° Then came ^° ^J^"- ^'''''• they, and laid hands on Jesus, and took him. ^' When 2' Luice xxii.49. they which were about him saw what would follow, they said unto him, "Lord, shall we smite with the sword?" '''^And, behold! one of them which were with Jesus, 51! """'■ "Simon Peter, ^'stretched out his hand, and drew "' •'°''" "'"•."'• his sword, and ^struck a servant of the high priest, and .51? Sect. I.] CHRIST IS TAKEN TO ANNAS. 177 25 John xviii.u. smote off "his right ear. The servant's name was Mal- 56 Lujtexxii.oi. chus. ''And Jesus answered and said, " Suffer ye thus 57 Johnxviii.il. far!" And he touched his ear, and healed him. ^'Then » Mm. xxvi. gj^jfj Jesus unto Peter, "^ " Put up again thy sword into his place : ''for all they that take the sword shall perish with ^if.^ii.^- ®- ^^^ 29 Matt. xxvi. the sword. '^ Thinkest thou that I cannot now pray to my 53. Father, and he shall presently give me ''more than twelve ''^^°f gs 6. 17. 10. 30 Matt. xxvi. legions of angels ? ^^ But how then shall the Scriptures be 31 joiinxviii.ii. fulfilled, 'that thus it must be ? ^' The ^cup which my Father ^Mitf 26.'24!" 32 jiatt. xxvi. hath given me, shall I not drink it ? " ^'- In that same hour ^^^^ ^- ^' 44, 33 jilrk xiv. 48. ^^ Jesus auswcred and said ^' unto the Chief Priests, and j Matt. 20. 22. &. 34 Luke xxii.53. eaptains of the temple, [and] ^'to the multitudes, ^*and ^'^•^^'^• ^ ^att. XXVI. ^^^ elders, which were come to him, '''' " Are ye come out, 36 Lukexxii.5?. as against a thief, with swords and staves for to take me ? ' 55? ' ^^''^' I sat daily with you teaching in the temple, and ye laid no 3a Lukexxii.53. hold on me, ^^ ye stretched forth no hands against me ; '^but 40 LukexilLss: 'the Scriptures must be fulfilled ; ^»but 'this is your hour, ^^f/t^lf 41 Matt. xxvi. ' and the power of darkness." ■" But all this was done, that 20. Man. 26. 54. ^^" the Scriptures of the Prophets might be fulfilled. ""Then &24.44. all the djsciples forsook him and fled. L^Ma°rk h^so. Matt. xxvi. part ofmr. 47, 48, -51, 52, and 55.-47 And while "he yet spake, lo ! Judas, See John 18. 15. one of the Twelve, came, and with him a great multitude with swords and staves, from \ui^e 22.47.' the Chief Priests and elders — 48 — gave them a sign, saying, " Whomsoever I shall John 18. 3. kiss, that same is he : — .51 — his ear. 52 Then said Jesus unto him, — 55 — said Jesus — . Mark xiv. part of ver. 44, 45, ver. 46, 47, part of ver. 48, 49, and ver. 50. — 44 And he that betrayed him — 45 — he goeth straightway to him, and "saith, " Master ! master !" " Matt. 26. 49. and kissed him. 46 And they laid their hands on him, and took him. 47 And ■''one of p Matt. 26. 51. them that stood by drew a sword, and smote a servant of the high priest, and cut off his j^j^^ 18.10.' ear. 48 And — unto them, " Are 'ye come out, as against a thief, with swords and loith q Matt. 26. 55. staves to take me ? 49 I was daily with you in the temple teaching, and ye took me not : — ^"^^ "^' ^~' 50 '"And they all forsook him, and fled. See Joiin'l8.'l5. Luke xxii. part of ver. 47, 48, ver 50, part of ver. 52, and 53. — 47 And ^ while he yet « Matt. 26. 47. spake, behold a multitude, and he that was called Judas, one of the Twelve, — 48 But jq]j„ ig.'s. Jesus said unto him, — 50 And 'one of them smote the servant of the high priest, and t Matt. 26. 51. cutoff his right ear. 52 "Then Jesus said — " Be ve come out, as against a thief, with t'?'''',^',!''" ^ .7 J D ? John 18 10. swords and staves ? 53 When I was daily with you in the temple, — . ^ Matt. 26. 55. John xvui.^arto/?7er. 3, 10, and 11. — 3 Judas — 10 'Then — having a sword, drew it, Mark 14. 48. and smote the high priest's servant, and cut — 11 — " Put up thy sword into the sheath : — . WJ^jj 14 47 Luke 22'. 49', 50. PART VII. FROM THE APPREHENSION OF CHRIST TO THE CRUCIFIXION. Section I. — Christ is taken to Annas, and to the Palace of sect. i. Caiaphas. V. JE. 29. Matt. xx^. 57. — Mark xiv. 51-5.3. — Luke xxii. 54. — John xviii. 12-14. j. p. 4742. 1 johnxviii.i2. 'Then the band, and the captain, and officers of the Jerusalem. 2 john.xviii.is. jg^g ^qq]^ Jesus, and bound him, "and "led him away to a see Matt. 26.57. Annas* first (for he was father-in-law to Caiaphas), which ^^^^^'^^-^ 3 John xviii. 14. ^g^g ^j^g jijg]-, pj-iest that same year.* ' Now 'Caiaphas was *'^nd.^nn9 Markxiv. 62. theless I Say unto you. Hereafter'' shall ye see •'the Son of bSeeNote2. =0 Matt. .x.Kvi. Man sitting on the right hand of Power, and coming in the ^^'is-^^iatt^ie: 21 Matt. xxvi. clouds of heaveu." ^' Then Hhe high priest rent his i'ukt li.' I?.' & ^' clothes,'^ saying, " He hath spoken blasphemy f what fur- f'^f^'^^l^^"^^ ther need have we of witnesses ? behold ! now ye have Rom'. i4. lo.' ^^att. X.VVI. i^gard his blasphemy. " What think ye ? " They answered Rev.TV.' 2.1 Markxiv.c4. and Said, "He 'is guilty of death." "And they all con- '^|S°i!^^'^^ demned him to be guilty of death. c see Note 3. Matt. xxvi. part of ver. 61, and C3. — 61 And said, — 63 — And the high priest an- . j ^^ n? %' swered and said unto him, — . John 19. 7. 3'Iark xiv. ver. 55, part of ver. 57, 60, 61 , 62, ver. 63, and part of ver. 64. — 55 ™And the ™ Matt. 26. 59. Chief Priests and all the Council sought for witness against Jesus to put him to death ; and found none. 57 And there arose certain, — 60 — the high priest — saying, " Answer- est thou nothing ? what is it iuhich these witness against thee.'" 61 "But he held his » Is. 53. 7. Matt. peace, — 62 And Jesus said, — and "je shall see the Son of Man sitting on the right s' n t • hand of Power, and coming in the clouds of heaven." 63 Then the high priest rent his clothes, and saith, " What need we any further witnesses ? 64 Ye have heard the blas- phemy : what think ye .' — . ______^_^_^ Section IV. — Twelve at Night — Christ is struck and insulted hy the sect, iv. Soldiers.'' V. M. 29. Matt. xxvi. 67, 68. — Mark xiv. 65. — Luke xxii. 63-65. J. P. 4742. 1 Lukexxii.63 ' And thc men that held Jesus mocked him, and smote Jerusalem. 2 Mark xiv. 65. him; z" and some began "to spit on him, and to cover his e see Note 5. face, and to buffet him, and to say unto him, " Prophesy ! " °-}^-^W^^r: 11 1- 1 •! 1 - • 1 1 1 ft- ^- Matt. 27. 30. and the servants did strike him with the palms of their John 19.3. 3 Matt. xxvi. hands. ^ Then did they spit in his face, and buffeted him ; and others smote him with *the palms of their hands. *or,rods. < Luke XX1I.64. 4 ^^^ when they had blindfolded him, they struck him on the face, and asked him, saying, " Prophesy ! who is it that 5 Mat. .>c.xri.68. smoto thcc ? ^ Prophesy unto us, thou Christ!'' who is he f^eeNotea. « Lukexxii.65. tj^^t smotc thcc ? " '^ And many other things blasphemously spake they against him. ; = SECT. V. Section V. — Peter^s first Denial of Christ, at the Fire, in the Hall of the High Priest's Palacefi V. M. 29. Matt. xxvi. 69, 70.— Mark xiv. 66-68.— Luke xxii. 56, 57.— JoHiN xviii. 17, 18, ^- ^- 4742. and 25-27. Jerusalem. ' 69?"'^""' 'Now Peter sat without in the palace. "And as Peter g see Note 7. 2 Mark xiv. 66. was beiicath in the palace, there cometh one of the maids 3 johnxviii.n. Qf ^Yie high priest ' (the damsel that kept the door) unto ! Marker? ■^^^^''' [^"^^ 'beheld him as he sat by the fire. 'And when she saw Peter warming himself, she looked upon 6 Luke xxii.56. {jjjjj « earnestly, and said, "This man was also with him : 7 johnxviii.17. 7 ^j.^ j^p^ ^j^Q^ j^jg^ ^^jg Qf ^j^-g j^g^j^,g disciples ? " He saith, 8 Mark xiv. 67. a J ^m not." ' And [she] said, " And thou also wast with 9 Matt. xxvi. jggyg ^f Nazareth, ' of Galilee." '" And he denied him, 10 Luke xxii.57. " bcforc them all, saying, "I know not what thou sayest. Matt. XXVI. 12 "WToman, I know him not. '^I know not, neither under- 12 Luke xxii.57. stand I what thou sayest." ''' And the servants and officers 14 Johnxv'iii.is! stood there, who had made a fire of coals, for it was cold, and they warmed themselves ; and Peter stood with them, 15 johnxviii.a5. ^^^ warmed himself. '" They said therefore unto him, " Art not thou also one of his disciples ? " He denied it, and " J<>h"-viii.96. g^j^^ ,, J ^j^ ^^^„ ,a Q^g ^f jj^g servants of the high priest, 180 PETER'S SECOND AND THIRD DENIAL. [Part VII. h See Note 8. being his kinsman whose ear Peter cut off, saith, " Did I not see thee in the garden with him ? " " Peter then denied " John xviii.27. again. '*And he went out into the porch; '^and imme- 's jiarkxiv. 68. diately the cock crew.^ " Johnsviii.27. Matt. xxvi. part of ve,r. 69, and, 70. — C9 — and a damsel came unto him, saying, " Thou also wast with Jesus — 70 But he denied — . Mark xiv. ■part of ver. 68. But he denied, saying, — and the cock crew. Luke xxii. part of ver. 56, and 57. But a certain maid — and — looked upon him, — 57 — saying, — . John xvvi.partofver. 17,and,25. — 17 Then saith — 25 And Simon Peter stood and warmed himself. — . SECT. VI. V. JE. 29. J. P. 4742. Jerusalem. Section VL — After Midnight — Peter^s second Denial of Christ, at the Porch of the Palace of the High Priest. Matt. xxvi. 71, 72. — Mark xiv. 69, and part of ver. 70. — Luke xxii. 58. " And when he was gone out into the porch, ° after a 'Matt. xxri. httle while another saw him, and said, "Thou art also of 2 Luke xxii.58. them." And Peter said, "Man, I am not." [And] 'an- * Matt. xxvi. other 7naid saw him, ''and began to say to them that stood " Mark xiv. 69. by, '"This fellow was also with Jesus of Nazareth; "this ^ Matt. xxvi. is one of them." 'And again he denied with an oath, "I « Markxiv. 69. do not know the man." Matt. xxvi. part of ver. 71. - Mark xiv. part of ver. 69, 70. again. — . Luke xxii. beginning of ver. 58. And 7 Matt. .\xvi. 72. and said unto them that were there, — . 69 And a maid saw him again, — 70 And he denied it SECT. VII. V. m. 29. J. p. 4742. Jerusalem. i See Note 9. • Acts 2. 7. I Luke 23. 59. c Matt. 26. 34. Mark 14. 30. Luke 22. 34. * Or, /if wept abun- dantly, or, kc be- gan to weep. d Mark 24. 30. Luke 22. 34. Section VII. — Friday, the Day of the Crucifixion — Time, about three in the Morning. Peter's third Denial of Christ, in the Room where Christ was waiting among the Soldiers till the Dawn of Day. Matt. xxvi. 73, to the end. — ^Mark xiv. part of ver. 70, to the end. — Luke xxii. 59-62. ' And about the space of one hour after, another con- ' ^"^^ xxii.59. fidently affirmed, saying, " Of a truth this fellow also was with him ; for he is a 'Galilean." ' And Peter said, " Man, I know not what thou sayest." ' And they that stood by said again to Peter, '' " Surely thou also art one of them, ^ for "thou art a Galilean, and thy speech agreeth thereto, ^ for thy ''speech bewrayeth thee." ' Then began he to curse and to swear, saying, " I know not the man ; * I know not this man of whom ye speak." ' And immediately while he yet spake, the cock crew ; '" the second time the cock crew. "And the Lord turned, and looked upon u Luke xxii.ei. Peter. "And Peter remembered the word of the Lord, how he had said unto him, " Before the cock crow, thou shalt deny me thrice ; '^ before the cock crow twice, thou '^ ^^^'^ ""'• ^^• shalt deny me thrice." And *when he thought thereon, „ ,^ J 1-1 " Matt. XXVI. "he went out, and wept bitterly. 75. Matt. xxvi. part of ver. 73, 74, and 75. — 73 And after a while came unto him they that stood by, and said to Peter, — 74 — And immediately the cock crew. 75 And Peter re- membered the word of Jesus, which said unto him, " Before ''the cock crow, thou shalt deny me thrice. — . Mark xiv. part of ver. 70, 71, ayid 72.— 70 —a little after, —" Surely thou art one of them :" — 71 But he ijegan to curse and to swear, saying, to mind the word that Jesus said unto him, — he wept. Luke xxii. 62. And Peter went out, and wept bitterly. 2 Luke xxii.60. 3 Mark xiv. 70. * Matt. xxvi. 73. 5 Mark xiv. 70. 6 Matt. xxvi. 73. ' Mat. xxvi.74. s Mark xiv. 71. 9 Luke xxii. 60. •0 Mark xiv. 72. -72 And — And Peter called Sect. X.] CHRIST IS ACCUSED BEFORE PILATE. 181 Section VIII. — Christ is taken before the Sanhedrin, and condemned, sect, viir. Matt, sxvii. 1. — Mark xv. part of ver. 1. — Luke xxii. 66, to the end. v. JE. 29. 1 M;irkxv.i. 'And "straightway in the morning, ^as soon as it was J. P. 4742. 3 Mark xv.'i. ' day, ' the Chief Priests held a consuUation with the elders Jerusalem. 4 Matt. xxvii. ^ of the people, "and [the] Scribes, and the whole Council, aPs. a. 2. John - 18. 28. Ac- " 13. & 4. 2f see 22. 5. [and] Hook counsel against Jesus to put him to death, is.' & 4.^'6.'& 5 Mark .w. 1. _ 6 Matt, xxvii. '' And [they] led him into their Council, saying, * " Art thou 7 Luke xxii.66. the Christ ? tell us." And he said unto them, "If I tell 8 Lukexxii.67. you, yc will uot belicve ; ^and if I also ask you, ye will 10 Luk^xxii'ra "Ot answer me, nor let me go. " Hereafter 'shall the Son j see John i. 51. H Luke xxii.™; of Man sit on the right hand of the power of God." " Then "'''• ^■^■^^- ^■ said they all, " Art thou then 'the Son of God ? " And he "= ^'^'^ ^^^'^ ^- ^■ 12 Lukexxii.71. gj^i(j ujjto ti^gn^ u Yg say ; "that I am." '^ And 'they said, '^j;0''/°r^'^";- 1I7-I 1 r 1 ■ ^ n 1 Ed.1 Matt. 26. "What need we any lurther witness? lor we ourselves 64. iMark 14. 62. have heard of his own mouth." ^Mrrk'i4!'6f ' Matt, xxv'u. part of ver. 1. When the morning was come, all the Chief Priests and elders — . Luke xxii. part of ver. 66. And — the elders of the people, and the Chief Priests, and ==^i=^= the Scribes came together, — . Section IX. — Judas declares the Innocence of Christ.^ sect, ix. Matt, xxvii. 3-10. V. JE. 29. ^ Then "Judas, which had betrayed him, when he saw that he was J. P. 4742. condemned, repented himself, and brought again the thirty pieces of Jerusalem. silver to the Chief Priests and elders, "* saying, " I have sinned in that k see Note lo. I have betrayed the innocent blood." And they said, "What is that -^ ch. 26. i4, is. to us ? see thou to that." ^ And he cast down the pieces of silver in the temple, ''and departed, and went and hanged himself.' ^And ^lefsT'i"'^' the Chief Priests took the silver pieces, and said, "It is not lawful for i see Note ii. to put them into the treasury, because it is the price of blood." ' And they took counsel, and bought with them The Potter's Field, to bury strangers in. ^ Wherefore that field was called, 'The Field or " ^"^^ ^- ^^^ Blood, unto this day. ^ Then was fulfilled that which was spoken by ''Jeremy the prophet," saying, — "And they took the thirty pieces of silver (The price of Him that was valued, *Whom they of the children of Israel did value), *or, mom they in A 1 1 r- mi -r\ , T-i- i i bought of the chd- ^" And gave them for The Potter s Field ; drmofisraei. As the Lord appointed me." (iZech. 11.19,13. m See Note 12. Section X. — Christ is accused before Pilate, and is by him also sect, x. declared to be innocent. V. JE. 29. Matt, xxvii. 2, and 11-14. — Mark xv. latter part of ver. 1, and2-5. — Luke xxiii. 1-4. J. P- 4742. John Xviii. 28-38. Jerusalem sMatkxv'i^ 'And the Avhole multitude of them arose, ^ and bound 3 Matt, xxvii. Jcsus. ^ And wheu they had bound him, they led him away 4Lnxviii.38. '^'■^™ Caiaphas, unto *the hall of judgment; 'and "dehv- ^°'if Matt. 27. 5 Matt, xxvii.a. ered him to Pontius Pilate the governor ; * and it was early. 2^- (Z Matt. 20 19 6 johnxviii.28. ^-And thcy themselves went not into the judgment-hall, lest Acts 3. 13. they should be defiled, but that they might eat the Passover, ^nl'g/''" ^" ^ 7 johnxviii.29. 7 Pilate then went out unto them, and said, " What accusa- 8 Johnxvni.3o. ^^^^ bring ye against this man ?" * They answered and said unto him, " If he were not a malefactor, we would not have 9 johnxviii.3i. (jgjiygred him up unto thee." 'Then said Pilate unto them, " Take ye him, and judge him according to your Law," The Jews therefore said unto him, " It is not '•" J°h''^---35- lawful for us to put any man to death." '"That 'the say- '^/ohtil^fsa VOL. II. P 182 CHRIST IS SENT BY PILATE TO HEROD. [Part VU. n See Note 13. d Acts 17. 17. e See Matt. 17. 27. &22. 21. Mark 12. 17. /John 19. 12. g Dan. 2. 44. & 7. 14. Luke 12. 14. John 6. 15. & 8. 15. 1 Tim. 6. 13. ft [Or, for I am a king. — Ed.] i John 8. 47. 1 John 3. 19. & 4. 6. i 1 Pet. 2. 22. 13 Matt, xxvii. 11. '■l Johnxviji.34. 15 John xviii.35. 16 John xviii.36. " Thou say est ''that '' ^ark xv. 2. -, r ^ ■ " John xviii.37. and tor this cause k la. 53. 7. I See Note g-. SECT. XI. V. JE. 29. J. P. 4742. Jerusalem. och. 3 1. h ch. 9. 9. c Matt. 14. 1. Mark 6. 14. d Is. 53. 3. ing of Jesus might be fulfilled, which he spake, signifying what death he should die." " And they began to accuse " Lukexxiii.2. him, saying, "We found this /eZZow ''perverting the nation, and 'forbidding to give tribute to Caesar, saying, •'^that he himself is Christ, a King." '= Then Pilate entered into the ''^ Joi™ xviii.33. judgment-hall again, and called Jesus. "^ And Jesus stood before the governor : and the governor asked him, saying, " Art thou the King of the Jews ?" '" Jesus answered him, " Sayest thou this thing of thyself, or did others tell it thee of me ?" '^ Pilate answered, " Am I Jew ? thine own na- tion and the Chief Priests have delivered thee unto me : what hast thou done ? " ^^ Jesus "'answered, " My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be dehv- ered to the Jews ; but now is my kingdom not from hence." " Pilate therefore said unto him, " Art thou a king then ?" " Joim xviii.37 Jesus answered " and said unto him, "' I am a king. To this end was I born, came I into the world, that I should bear witness unto the truth. Every one that Hs of the truth heareth my voice." '" Pilate saith unto him, " What is truth ?" And Avhen he "^ John xviii.ss. had said this, he went out again to the Jews, and saith unto ^' the Chief Priests and to the people, " I ^find no fault in ^' Lukexxiii.4. this man ;— =' I find in him no fault at all" " And the Chief =^ John xviii.38. Priests accused him of many things ; but ^* when he was ac- 24 Matt. xxVii. cused of the Chief Priests and elders, he answered nothing. ^^• ^° Then said Pilate unto him, " Hearest thou not how many 13! things they witness against thee ?" ^^ And he answered him ^* J^''"- '"'''''• to never a word. "And ""Pilate asked him again, say- 27 Mark xv. 4. ing, " Answerest thou nothing ? Behold ! how many things they witness against thee!" ^' But Jesus yet answered ^ *^^'''"'''- ^: nothing ; " insomuch that the governor marvelled greatly Matt, xxvii. part qfver. 11, and 12. — 11 — And Jesus said unto Mm, — 12 And—. Mark xv. part qfver. 1, 2, 3, and 5. — 1 — and carried him away, and delivered him to Pilate. 2 And Pilate asked him, " Art thou the King of the Jews ?" — he answering — " Thou sayest it." 3 — he answered nothing. 5 — so that Pilate marvelled. Luke xxVn. part of ver. 1, vcr. 3, and part of ver. 4. — 1 — and led him unto Pilate. 3 And Pilate asked him, saying, '• Art thou the King of the Jews?" and he 'answered him, and said, " Thou sayest it." 4 Then said Pilate to — . John xviii. part of ver. 28, 33, and 38. — 28 Then led they Jesus — 33 — and said unto him, " Art thou the King of the Jews ?" 38 — the Jews, and saith unto them, — . 14. Thou sayest. Section XL — Christ is sent by Pilate to Herod. Luke xxiii. 5-12. ^ And they were the more fierce, saying, " He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." ^ When Pilate heard of Galilee, he asked whether the man were a Galilean ; '' and as soon as he knew that he belonged unto "Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. ^ And when Herod saw Jesus, he was exceeding glad ; 'for he was desirous to see him of a long season, because ^he had heard many things of him ; and he hoped to have seen some miracle done by him. ^ Then he questioned with him in many words ; but he answered him nothing. '" And the Chief Priests and Scribes stood and vehemently accused him. ^' And ''Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Sect. Xn.] PILATE AGAIN DECLARES CHRIST INNOCENT. 183 ^~ And the same day Tilate and Herod were made friends together ; ' ^"^ ^- ^^• for before they were at enmity between themselves." « ^ee Note 14. Section XII. — Christ is hrought hack again to Pilate, rvho again de- sect. xii. dares Him innocent, and endeavours to persuade the People to asTc y ^29 for His release. j p 4743. Matt, xxvii. 15-20. — Mark xv. 6-11. — Luke xxiii. 1.3-19. — JoHjf xviii. 39. Jerusalem. iLukexxiii. ' And "Pilate, when he had called together the Chief ^ ^1111^27! 23. 2 Luke xxiii. Priests and the rulers and the people, ^ said unto them, ?^fM\l'*v 14. 11' ; John 18. 38. & '•' le "have brought this man unto me, as one that pervert- i^-^- eth the people ; and, behold ! I, having examined him be- *^"''®^-^'2- fore you, have found no fault in this man touching those 3 Luke xxiii. things whereof ye accuse him ; ' no, nor yet Herod ; for I sent you to him, and, lo ! nothing worthy of death is * Luke xxiii. ^Qj^g ^^^^ j^jj^_ 4 J ^^,j]j therefore 'chastise him, and release 'i^^'llE^T' 5 jiatt. xxrii. him." ^ Now at that feast the governor was wont to release Matt. 27. e. 15. , , n . ^ , 11., •'"hn 19. 1. 6 Mark XT. 6. uuto the Ppcople ouc prisoner, whomsoever they desired, p see Note 15. 7 Matt, xxvii. ■ ^ud they had then a notable prisoner, called Barab- 8 Mark XV. 7. bas, ^ wMcJi lay ''bound with them that had made insurrec- -^ Luke 23. 19. tion with him, who had committed murder in the insurrec- 8 Mark XV. 8. {iqyi. "And the multitude crying aloud began to desire 10 Luke xxiii. j^-jj^ f^ ^Q g^g jjg j^g^fj gygj. fjouc unto them. '" (For of necessity he must release one unto them at the feast.) — " Matt, xxvii. 11 Therefore when they were gathered together, Pilate said 12 johnxviii.39. unto them, '-"Ye have a custom that I should release unto 13 M .tt. xxvii. yQ^ Qjjg g^t the Passover ; '^ whom will ye that I release unto 14 joiin xviii.39. you ? Barabbas, or Jesus which is called Christ? '''will ye therefore that I release unto you the King of the Jews ?" 15 Mark XV. 10. 15 Pqj. jjg knew that the Chief Priests had delivered him for 16 Matt, xxvii. envy. "^ When he was set down on the judgment seat, his wife sent unto him, saying, " Have thou nothing to do with that just man ; for I have suffered many things this 17 Matt, xxvii. (jgy in a dream because of him." '' But the Chief Priests and elders persuaded the multitude that they should ask 18 Luke xxiii. Barabbas, and destroy Jesus. '* And 'they cried out all at «-^ct-'3- ». once, saying, " Away with this man ! and release unto us Barabbas." Matt, xxvii. part of rer. 15, arid ver. 18. — 15 — a prisoner, whom thej would. 18 .Tor he knew that for envy they had delivered him. / Mark 15. 10. Mark xr. part of ver. 6, 7, and ver. 9, aiid 11. — 6 Now at that feast he released unto them — 7 And there was one named Barabbas, — 9 But Pilate answered them, saying, '• Will ye that I release unto you the King of the Jews ?" 11 But ^the Chief Priests ^ Matt. 27. 30. moved the people, that he should rather release Barabbas unto them. . ct^ . . LrKE xxiii. vei-. 19. "who for a certain sedition made in the city, and for murder, was A Mark 15. 7. cast into prison. ioHS xYiii. beginning of rer. 2Q. But — . ^=^^^=^^=; Section XIII. — Pilate three times endeavours again to release Christ, sect, xrn. Matt. xx\ii. 21-23. — Mark xv. 12-14. — Luke xxiii. 20-2.3. — Johx xviii. 40. V. JE. 29. 1 Lukexxiii.^j). I PiL^xE ' the govemor.^ therefore willing to release Jesus, j. p. 4742. 3 LukexxiiiSo. " answered, [and] ° spake again to them, ^ and said unto Jerusalem. * Mat.xxvii.21. them, '•' Whether of the twain will ye that I release unto 6 MaUMvii/21. y^^ "'" They said, " Barabbas." ' Then "cried they all again, " ■'^'^'■^ ^- ^^■ 7 }ohnxviii.40. saying, " Not this man, buti Barabbas ! " (Now Barabbas q see Note le. 9 Mat'^xx'ii 22 ^^^® ^ robber.) ^ And Pilate answered and said again unto 10 Mark xv. 12. thcm, "What will ye then that I shall do ^vith Jesus which is n Mark XV. 13. called Christ, '" whom ye call the King of the Jews ?" '' And 23? ' ^"'' they cried out again, " Crucify him !" [And] "'they all say 184 PILATE RELEASES BARABBAS. [Part VH I->c " Luke xxiii. b [Or, instruct him. — Ed.1 Matt. 27. 6. Luke 23. 16. SECT. XIV. V. JE. 29. J. P. 4742. Jerusalem. a Deut. 21. 6. 5 Deut. 19. 10. Josh. 2. 19. 1 Kings 2. 32. 2 Sam. 1. 16. Acts 5. 28. r See Note 17. SECT. XV. V. ^. 29. J. p. 4742. Jerusalem. * Or, assf.nted. Exod. 23. 2. a Mark 15. 7. Luke 23. 19. John 18. 40. b Is. .53. 5. Matt. 20. 19. &27. 26. Mark 15. 15. Luke 18. 33. 9 See Note 18. t Or, o-ovemor^s house. c Luke 23. 11. t See Note 19. d Ps. 69. 19. Is. 53. 3. u See Note 20. c la. 50. 6. Matt. 26. 67. /.lohn 18. 38. & 19. 6. g Acts 3. 13. h Lev. 24. 16. i Matt. 96. 65. See Mnrk 1. 1. John 5. 18. Ik, 10. 33. j Is. .53. 7. Matt. 27. 12, 14. X See Note 21. '"Let him the third time, » Matt, xxvit ? I have found no cause 15 jj;^^ ^^ ^^ '"chastise him, and let him '« Luke xxih. '' And they cried out the more exceedingly, " Cruci- unto him, " " Crucify him ! crucify him ! crucified !" '° Then Pilate said unto them, " Why, what evil hath he done of death in him ; I will therefore go. xiiiu tuc^ i;iicu uuu uic iiiuic CA^^ccuiiigij , v^i uv;i- 17 m^^ ^^_ J4 fy him!" '* And they were instant with loud voices, re- "Lukexxiii.23. quiring that he might be crucified ; and the voices of them and of the Chief Priests prevailed. Matt, xxvii. partqfver. 22, and ver. 23. — 22 Pilate saith unto them, " What shall I do then — 23 And the governor said, " Why, what evil hath he done.' " But they cried out the more, saying, " Let him be crucified ! " Mark xv.part of ver. 12, and 14. — 12 — unto him — " Why, what evil hath he done .'" — . Luke xxiii. part of ver. 21, and 22. — 21 But they cried, saying, — 22 And he said unto them — . Section XIV. — The Jews imprecate the Punishment of Christ's Death upon themselves. Matt, xxvii. 24, 25. ^* When Pilate saw that he could prevail nothing, but that rather a tumult was made, he "took water, and washed his hands before the multitude, saying, " I am innocent of the blood of this just person ; see ye to it.'' ^^ Then answered all the people, and said, " His 'blood be on us, and on our children I""" Section XV. — Pilate releases Barahbas, and delivers Christ to be crucified. Matt, xxvii. 26-30. — Mark xv. 15-19. — Luke xxiii. 24, 25. — John xix. 1-15, and part of ver. 16. 2 # 1 Mark xv. 15. 2 Luke xxiii. 24. ^ Luke xxiii 25. ■* John xix. I. 6 Mark xv. 15. ® Luke xxiii. 25. 7 Matt, xxvii, 26. 8 Matt, xxvii 27. Mark xv. 16. ' And so Pilate, willing to content the people, ' 'gave sentence that it should be as they required. 'And he re- leased unto them "him that for sedition and murder was cast into prison, whom they had desired. " Then 'Pilate therefore took Jesus, and scourged him ; ^ and when he had scourged him, ''he delivered Jesus to their will, 'to be crucified.' ^ Then the soldiers of the governor took Jesus, [and] ' led him away '° into the tcommon hall, " called Prae- torium ; and they call together the whole band '^ of soldiers. '^ And they stripped him. and they put on 'him a scarlet >° Mt.xxvii.27. robe, '" a purple robe.* '' And "when they had platted a I j^'^^JiJ^^f crown of thorns," they put it upon his head, and a reed in 13 Mt. xxvii. 28. his right hand : and they bowed the knee before him, '* and ''' ^°^^ "'"• ^- . . . . ^^ Mt xxvii 99 worshipped him, "and mocked him, saying, "Hail, King le Mark xv. 19. of the Jews ! " '" And they smote him with their hands. " Mat.xxvii.29. "^ And "they spit upon him, and took the reed, and smote ,g m''",,^11j. 30. him on the head. ^" Pilate therefore went forth again, and 20 Jn.xix. 4-16. saith unto them, " Behold ! I bring him forth to you, ^that ye may know that I find no fault in him." ^ (Then came Jesus forth, wearing the crown of thorns, and the purple robe.) And Pilate saith unto them, " Behold the man ! " ^ When ^the Chief Priests therefore and officers saw him, they cried out, saying, " Crucify him ! crucify him ! " Pilate saith unto them, " Take ye him, and crucify him ; for I find no fault in him." '' The Jews answered him, " We ''have a Law, and by our Law he ought to die, because 'he made himself the Son of God." ^ When Pilate therefore heard that saying, he was the more afraid ; ^and went again into the judgment-hall, and saith unto Jesus, "Whence art thou? saith Pilate unto him, ' not that I have power ^But Jesus him no answer." ^" Then • Speakest thou not unto me ? knowest thou to crucify thee, and have power to release Sect. XVI.] CHRIST IS LED TO MOUNT CALVARY. 185 thee ? " " Jesus answered, " Thou ^^couldest have no power at all ''j^JJl^^^^of^ against me, except it were given thee from above ; therefore he that dehvered me unto thee hath the greater sin." i- And from thence- forth Pilate sought to release him ; but the Jews cried out, saying, "If 'thou let this man go, thou art not Caesar's friend: "'whosoever 'Luke 23 2. o ' ffi Acts 17. 7» maketh himself a king speaketh against Caesar." ^3 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat in a place that is called the Pave- ment, but in the Hebrew, Gabbatha ; ^"^ (and "it was the preparation nMatt. 27. 62. of the Passover, and about the sixth hour ;) and he saith unto the Jews, "Behold your King!" ^^But they cried out, "Away with him ! away with him ! crucify him ! " Pilate saith unto them, " Shall I crucify your King?" The Chief Priests answered, "We "have no " «'^n- 49. 10. king but Caesar." ^^Then ''delivered he him therefore unto them to ^Ma^'rk'js^'if'^^ be crucified. Luke 23. 24. Matt, xxvii. part of ver. 26, and 27. — 26 Then released he Barabbas unto them ; and when 'he had scourged Jesus, he delivered him — 27 — and g-athered unto him the whole 9}^- ^?- f • ,^^ ° ' " 15. 35. Luke 23. band — . 16, 94, 25. John Mark xv. part of ver. 1-5, 16, ver. 17, 18, and part of ver. 19. — 1.5 — released Barabbas ' ' unto them, — delivered Jesus, — to be crucified. 16 And the soldiers — into the hall, — 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 and began to salute him, " Hail, King of the Jews !" 19 And they smote him on the head with a reed, and did spit upon him — bowing their knees — . ====: Luke xxiii. beginning of ver. 24. And Pilate — . John xix. part of ver. 2, and 3. — 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him — 3 And said, " Hail, King of the Jews ! — . Section XVI. — Christ is led away from the Judgment- Hall of Pilate seot\xvi to Mount Calvary. V. JE. 29. Matt, xxvii. 31, -32.— Mark xv. 20, 21.— Luke xxiii. 26-32.— John xix. paH of J. P. 4247. ver. 16, and ver. 17. On the way to sMatV^'^wf" ' And they took Jesus, and led him away. = And after ^—^' 31. " ' ' that they had mocked him, ^ they took off the purple from 3 Mark XV. 20. j^jj^ ^^^ |. j-^jg ^^^j-^ clothcs ou him, and led him out to 4Johnxix.l7. '.- , . ^ 4 A 1 oi 1 . I . » /■ . . a Matt. 27. 31, 33. 6 Lukexxiii.26. cruelty him. And he bearing his cross 'went forth into Mark is. 21, 22. 6 Matt, xxvii. a place called the place Of a Skull, which is called in the t^^nl^^itst' 7 Luke xxiii. Hebrcw, Golgotha. ' And as thev led him away, ^ as "they "eb. 13. 12. 26. i 7iU 1 -J I 11 ci- r-i ■ cNumb. 15. 35. 8 Mark XV. 21. camc out, they laid hold upon one Simon, a Cyrenian, 1 Kings 21. la 9 Matt, xxvii. * who passed by, coming out of the country, the father of Heb. 13^12. 10 Luke xxiii. Alexander and^ Rufus ; ^ him they compelled to bear his y see Note 22. 26-32. cross; '"and on him they laid the cross, that he might bear it after Jesus. ^'^ And there followed him a great company of people, and of women, which also bewailed and lamented him. 2^ But Jesus turning unto them said, " Daughters of Jerusalem ! weep not for me ; but weep for yourselves, and for your children. ^^ For, ''behold ! the days are coming, in the which they shall say, Blessed are '^j*Jke*2f 23^' the barren, and the wombs that never bare, and the paps which never gave suck! ^o'pjjgn 'shall they begin to say to the mountains. Fall "w.l'ne^.iTi on us ! and to the hills. Cover us ! ^i y^y /jf they do these things in ^ ^- ^■ a green tree, what shall be done in the dry ? " ^~ And ^there were '^Je™25!29^^' also two others (malefactors) led with him to be put to death. &''2L3^,°4.''^' Matt, xxvii. part of ver. 31, and 32.— 31 —they took the robe off from him, and put ^■^%\2' his own raiment on him, '■and led him away to crucify him. 32 And — they found a man ^Matt. 27. 38. of Gyrene, Simon by name : — . h Is. 53. 7. Mark XV. p«rt o/zje?-. 20, 21.— 20 And when they had mocked him, — 21 And they compel one Simon, a Cyrenian, — to bear his cross. Luke xxiii. part of ver. 26. — coming out of the country, — . VOL. II. 24 *p 186 CHRIST IS CRUCIFIED. {Part VII. SECT. XVU. V. zE. 20. J. P. 4742. Calvary. a It is doubted by some whether Calvary was a mount. Perhaps its present con- dition is not a criterion by which to judge of its former state. —Ed. z See Note 23. * Or, Place of a Skull. b Matt. 27. 38. Mark 15. 27. John 19. 18. c Is. 53. 12. Mark 15. 28. Luke 23. 33. John 10. 18. a See Note 24. 3 Mark xv. 23 4 Luke xxiii. 33. SECT. xvin. V. M. 29. J. P. 4742. Calvary. a Matt. 5. 44. Acts 3. 17. & 7. 60. 1 Cor. 4, 12. SECT. XIX. V. JE. 29. J. P. 4247. Calvary. b See Note 25 * Or, wrought. oPa. 22. 18. And the 'Scripture was fulfilled, ' -fohnxix. i8. , , • , , 6 Mark xv. 28. was numbered with the trans- Section XVII. — Christ arrives at "Mount Calvary, and is crucified. Matt, xxvii. 33, 34, 37, 38.— Mark xv. 22, 23, 26, 27, 28.— Luke xxiii. 33, 38.— John xix. 18-22. ■ And when they were come unto a place called Golgo- > Matt, xxvii. THA (that is to say, a place of a skull), Hhey gave him 2 Matt, xxvii. vinegar to drink mingled with gall : and when he had ^'*- tasted thereof, he would not drink. ^ And they gave him to drink wine mingled with myrrh ; but he received it not.'^ ■'And when they were come to the place which is called *Calvary, 'there they crucified him, and the male- factors, one on the right hand, and the other on the left, ^ and Jesus in the midst, which saith, " And he gressors." ' And Pilate wrote a "title, * the superscription of his ' ^"^^ "'"■ '^■ . ** Mark xv, 96. accusation, 'and set up over his head his accusation 9 Matt, xxvii. written, ^°and put it on the cross. And the writing was , ^J\ ^ o 10 John xix. 19- " in letters of Greek, '^ " Jesus of Nazareth the King n Luke xxiii. OF THE Jews ; " '^ and Latin, '"* " The King of the Jews : " „ f\ . ,„ '"and Hebrew, ""'This is Jesus the King of the Jews." 13 Luke xxiii. "This title then read many of the Jews; for the place ,^ ^^^^ ^^ gg where Jesus was crucified was nigh to the city ; and it was 15 mke xxiii. written in Hebrew, and Greek, and Latin. '** Then said the ,g ^'^^^ ^^^.^.^ Chief Priests of the Jews to Pilate, " Write not, ' The King 37? ' of the Jews ; ' but that he said, ' I am King of the Jews.' " I j^jj" ^ l°[ '"Pilate answered, " What I have written I have written." w johnxix. 22. Matt, xxvii. ver. 38. '^Then were there two thieves crucified with him, one on the right hand, and another on the left. Mark xv. ver. 22, part of ver. 26, and ver. 27. — 22 And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull. 26 And — was written over, — . 27 '^ And with him they crucify two thieves ; the one on his right hand, and the other on his left. Luke xxiii. part of ver. 38. And a superscription also was written over him — " This IS THE King of the Jews." John xix. part of ver. 18. "^Where they crucified him, and two others with him, on either side one, — . Section XVIII. — Christ prays for his Murderers. Luke xxiii. part of ver. 34. Then said Jesus, " Father ! "forgive them ; for they know not what they do." Section XIX. — The Soldiers divide and cast Lots for Chrisfs Raiment. Matt, xxvii. 35, 36. — Mark xv. 24, 25. — Luke xxiii. part of ver. 34. — John xix. 23, 24. ' And they crucified him.'' ' Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part ; and also his coat. Now the coat was without seam, *woven from the top throughout. ' They said therefore among themselves^ " Let us not rend it, but cast lots for it, whose it shall be." " And they parted his raiment, and cast lots; ^ [that the "Scripture might be fulfilled, ^ which was spoken by the Prophet, ' which saith, — " They parted my raiment among them, And for my vesture they did cast lots."] These things therefore the soldiers did. * And it was the third hour, and they crucified him. "And sitting down they watched him there. > Matt, xxvii. 35. 2 John xix. 23. 3 John xix. 94. 4 Luke xxiii. 34. s John xix. 24. 6 Matt, xxvii. 35. 7 John xix. 24. 8 Mark xv. 25. 9 Matt, xxvii 36 Sect. XXIII.] THE DEATH OF CHRIST. 1817 Matt, xxvii. partofver. 35. — and parted his garments, casting lots : that it might be flil- filled — " The)' "parted my garments among them, and upon my vesture did they cast lots." Mark xv.24. And when they had crucified him, they "parted his garments, casting lots upon them, what every man should take. ffl Pa. 22. 18. Section XX. — Christ is reviled, when on the Cross, by the Chief Priests, sect, xx. the Rulers, the Soldiers, the Passengers, and the Malefactors. V. JE. 29. Matt, xxvii. 39-44.— Mark xv. 29-32.— Luke xxiii. 35-37. J- P- 4247. I Luke xxiii. 1 ^jjjj -^ti^g people stood beholding. And the rulers also "^^lH'^- with them derided him, saying, " He saved others ; let him aPs. ^. i7. 'se!^^'"""' save himself, if he be Christ, the chosen of God." ^ And mTu.' a?.' 39.' the soldiers also mocked him, coming to him, and offering ^^'^^^ ^^' ^' 3 Luke xxiii. j^jj^ vinegar, ' and saying, " If thou be the King of the Jews, ■« Matt, xxvii. save thyself." '' And 'they that passed by reviled him, and ^j^g "g- ^- ^ s Mark XV. 29. ° railed on him, wagging their heads, and saying, " Ah ! thou "that destroyest the temple, and buildest it in three days, 'j*'^ny''i/^" 7 m""^ ^^ ^°' " ^^^^ thyself, and come down from the cross. ' If thou be 4o'"- ""'I" '^the Son of God, come down from the cross." ** Likewise ' ^'' ^^"^ '• ^• 8 Matt. XXVII. ^jgQ ^j^g Chief Priests mocking him, with the Scribes and 9 Mark XV. 31. eldcrs, Said, ® among themselves, "He saved others; him- . .0 Matt, xxvii. gg]^ j^g ^^j^j^^^ g^^g_ ,0 j^ j^g ^g ^j^g j^-^g ^f jgj.j^gj^ jg^ j^-j^ now come down from the cross, and we will believe him. u Matt, xxvii. u jje ^trusted in God : let him deliver him now, if he will 'w'fsf'a^'ie, 17, isMarkxv. 32. havc him : for he said, I am -^the Son of God. '^ Let Christ, is- the King of Israel, descend now from the cross, that we may see and believe." And they that were crucified with " ^^^' ''^™' him reviled him. '^ The thieves also, which were crucified with him, cast the same in his teeth. M-ATT. xxvii. part of ver. 39, 40, and 42. — 39 — wagging their heads, 40 and saying, " Thou ^that destroyest the temple, and buildest it in three days, save thyself. — 42 He ^Matt. 26. 61. saved others ; himself he cannot save. Mark xv. part of ver. 29, and 31. — 29 — they that passed by — 31 Likewise also the Chief Priests mocking said — with the Scribes, — . ^=:^=^= Section XXI. — Christ, when dying as a Man, asserts his Divinity in sect, xxi. his Answer to the Penitent Thief '^ V. JE. 29. Luke xxiii. 39-43. J. P. 4742. ^^ And "one of the malefactors which were hanged, railed on Him, caivary. saying, " If thou be the Christ, save thyself and us." '*" But the other c See Note 26. answering rebuked him, saying, "Dost not thou fear God, seeing thou aMatt. 27. 44. art in the same condemnation ? '^^ And we indeed justly ; for we re- ceive the due reward of our deeds : but this man hath done nothing g^cT. xxil amiss." *^ And he said unto Jesus, " Lord remember me when thou V. JE. 29. comest into thy kingdom !" *^And Jesus said unto him, "Verily I say unto thee. To-day, shall thou be with me in Paradise." Calvary. a Matt. 27. 55. Section XXII. — Christ commends his Mother to the care of John. °Mark'i5.'4o. John xix. 25-27. ^Luke23.49. ^^ Now "there stood by the cross of Jesus, his mother, and his mother's Luiie 24. is. sister, Mary the wife of *Cleophas, and Mary Magdalene. ^6 When *2.&2L7^2o^24 Jesus therefore saw his mother, and 'the disciple standing by, whom ccii. 2. 4. he loved, he saith unto his mother, " Woman, 'behold thy son !" ^:^: ^- "• ^ ^^ ^"^ Then saith he to the disciple, " Behold thy mother ! " And from _ that hour that disciple took her ''unto his own home. SECT. XXIIL Section XXIII. — The Death of Christ, and its attendant Circumstances. V. JE. 29, Matt, xxvii. 45-51, 54-56.— Mark xv. 33-41.— Luke xxiii. 44-49.— John xix. 28-37. J- P- 4742. 1 Mark XV. 33. 1 ^^.^ when the sixth hour was come, Hhere was a dark- tll'^' » Lu! xxiii. 45. ness over all the *earth until the ninth hour ; ' and the sun * O'- ''""^- 188 THE DEATH OF CHRIST. [Part VII a Pb. 22. 1. d See Note 27. J Ps. 69. 21. was darkened. * And at the ninth hour Jesus cried with a loud voice, saying, " Eloi, "Eloi, lama sabachthani \^ ^ Eli, Eli, lama sabachthani ! " ^ which is, being interpreted, " My God, my God, why hast thou forsaken me I" ^ And some of them that stood by, when they heard it, said, " Behold! he calleth Elias." * After this, Jesus, knowing that all things were now accomplished, that the ^Scripture might be ful- filled, saith, " I thirst." ' Now there was set a vessel full 4 Mark xv. 34. 5 Mat.xxvii.46. 6 Mark XV 34. 7 Mark xv. 35 8 John xix. 28. c John 17. 4. e See Note 28. dPs. 31. 5. 1 Pet. 2. 23. 9 John xix. 29 10 Matt, xxvii. 48. of vinegar ; '° and straightway one of them ran, and took a n john xix. 29. sponge, and filled it with vinegar, " and put it upon hyssop, " ^"tt. xxvii. to drink. 13 john xix. 29. Elias will '^ Matt, xxvii. come to save him, — '* will come to take him down." " When 15 Matt, xxvii. 49. '^and on a reed, '^and put it to his mouth, '^ The rest said, " Let be ; let us see whether is f See Note 29. e Exod. 26. 31. 2 Chron. 3. 14. 16 Mark xv. 45. 23 Matt, xxvii. 51. M Matt, xxvii 52. /See Mark 1. 1 g Ps. 38. 11. Matt. 27. 55. Mark 15. 40. See John 19. 25 Jesus therefore had received the vinegar, he said, " It ^finished !" "* Jesus, when he had cried again with a loud n johnxix. so, voice, " he said, " Father, ''into thy hands I commend my '* m^". x.xvu. spirit!" And having said thus, ^'' he bowed his head, and 19 Lukexxiii. gave up the ghost/ ^' And, behold ! 'the veil of the tem- 20 johi, xix. 30 pie was rent in twain, "^ in the midst, ^' from the top to the 21 Matt, xxvii. bottom ; and the earth did quake, and the rocks rent ; ^'' and 22 Luke xxiii. the graves were opened. °° Now when the centurion ^^ which stood over against him, " and they that were with him, watching Jesus, saw the earthquake, and those things that were done ; [and] ^' that he so cried out, and gave up 25 Matt, xxvii the ghost, ^' they feared greatly, saying, " Truly this was ^s jiirkxv. 39. •'^the Son of God ! " [and] '" he glorified God, saying, " Cer- 27 Matt, xxvii. tainly, this was a righteous man ! " ^' And all the people ^ M^kxv. 39. that came together to that sight, beholding the things which 29 Matt, xxvii. were done, smote their breasts, and returned. ^^ And 30 Lukexxiii.47. ^all his acquaintance, and the women that followed him from 31 Luke xxiii. Galilee, stood afar ofT, beholding these things ; ^^ among 32 nike xxiii. whom was Mary Magdalene, and Mary, the mother of ^9- James the Less and of Joses, and Salome, ^'' the mother of 34 m^„. xxvu.' Zebedee's children, " who also, when he was in Galilee, ^^• h Luke 8. 2, 3. ''followed him, and ministered unto him ; and many other .,„ , " '^ ' „,' ' .' •!° John XIX. 31- women, which came up with him unto Jerusalem. The 37. Jews therefore, 'because it was the Preparation, that the bodies should not remain upon the cross on the Sabbath day (for that Sabbath day was a high day), besought Pilate that their legs might be broken, and that they might be taken away. -^^ Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. ^^ But when they came to Jesus, and saw that he was dead already, they brake not his legs ; ^* but one of the soldiers, with a spear, pierced his side, and forthwith ■'came thereout blood and water. ^^ And he that saw it bare record, and his record is true ; and he knoweth that he saith true, that ye might believe. "^^ For these things were done that the 'Scripture should be fulfilled, " A bone of Him shall not be broken." ^^ And again, another 'Scripture saith, "They shall look on Him whom they have pierced." Matt, xxvii. ver. 45, part ofvrr. 46, ver. ^^partofvtr. 48, 50, ce?'. Z5, and part ofver. ,56. — 45 "Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour "Jesus cried with a loud voice, saying, — that is to say, " My °God, my God, why hast thou forsaken me !" 47 Some of them that stood there, when they heard that, said, " Tliis man calleth for Elias." 48 — put it — and gave him — 50 — yielded up the ghost. 55 And many women were there beholding afar off, ''which followed Jesus from Galilee, ministering unto him ; 50 'among which was Mary Blagdalone, and Mary, the mother of James and Joses, and — . Makk XV. part of ver. 33, 36, ver. 37, 38, part of ver. 39, and 40. — 33 — there was dark- ness over the whole land until the ninth hour. 36 And one ran and filled a sponge full tDeut. 21.23, Mark 15. 42. John 19. 42. ;• 1 John 5. 6, 8. k Exod. 12. 46. Numb. 9. 12. Ps. 34. 20. I Ps. 22. 16, 17 Zech. 12. 10. Rev. ]. 7. m Amos 8. 9. Mark 15. 33. Luke 23. 44. n Heb. 5. 7. P?. 22. 1. p Luke 8. 2, 3 q Mark 15. 40. Sect. 1.] JOSEPH AND NICODEMUS BURY CHRIST. 189 of vinegar, and put it on a reed, and ''gave him to drink, saying, " Let alone ; let us see rPs. 69. 91. whether Elias — 37 And Jesus cried v^ith a loud voice, and gave up the ghost. 38 And 'the veil of the temple was rent in twain from the top to the bottom. 39 And when the ^^^l^*",^'^}' centurion — saw — he said, " Truly this man was 'the Son of God." 40 There were also ^ g^.^ jj^^'i^ j_' j_ women looking on "afar off : — . a Ps. 38. 11. LtJKE xxiiL part ofver. 44, 45,46, and 47. — 44 And it was about the sixth hour, and — 45 — and tlie veil of the temple was rent — 46 And when Jesus had cried with a loud voice, — he gave up the ghost. 47 Now when the centurion saw what was done, — . John xlx.partofver. 29, 30. — 29 — and they filled a sponge with vinegar, — 30 — and — . PART VIII. FROM THE DEATH OF CHRIST TO HIS ASCENSION INTO HEAVEN. Section I. — Joseph of Arimathcea and Nicodemus bury the Body of sect. i. Christ. V. M. 29. Matt, xxvii. 57-60.— Mark xv. 42-46. — Luke xxiii. 50-54. — John xix. 38, to the end. J. P. 4742. ' •'"''" "'"• ^^- ' And after this, ^ when the even was come,* because it Jerusalem. 2 Mark xv. 42. . . 3 Mat..xxvii.57. was the Preparation (that is, the day before the Sabbath), a see Note. i. 4 Lu. xxiii. 51. 3 there came a rich man of Arimathsea, '' a city of the Jews, 6 MLirxvlis. ^ named Joseph, ^ an honorable counsellor ; ' and he was a 7 Lu. x.xiii. 50. good man, and a just ; * who also himself waited for the 9 j'ohn''xi'x'^^ kingdom of God ; " being a disciple of Jesus, but secretly, 10 Luke xxiii. "for fear of the Jews, '" (the same had not consented to the '^l^^™^^' *^' ^ n Luke xxui. couusel and deed of them ;) ^' this man '^came, and went 53- in boldly unto Pilate, and craved the body of Jesus ; '^ [and] 13 John x^il.ss! bcsought Pilate, that he might take away the body of Jesus. 14 Mark xv. 44. '^ And Pilate marvelled if he were already dead ; and call- ing unto him the centurion, he asked him whether he had 15 Mark xv. 45. bccn any while dead ? "* And when he knew it of the cen- 18 joiin xix. 38. turion, "* Pilate gave him leave ; [and] '' commanded the 17 Matt, xxvii. y^^^^ ^^ ^^ delivered " to Joseph." '"And he bought fine b see Note 2. 18 Mark XV. 45. hneu, and "" he came therefore, and took the body of Jesus. 20 John l\x. 33! ^' ^"d when Joseph had taken the body, he wrapped it in 21 Mat.xxvii.59. a clean linen cloth ; ^^ and there came also 'Nicodemus ''^°^^ ^- ^' ^- *" 22 John XIX. 39. (-vyrj^ich at the first came to Jesus by night), and brought a mixture of myrrh and aloes, about an hundred pound 23 John xix. 40. weight. " Then took they the body of Jesus, and 'wound " ^"'^ ^- ^• it in clean linen clothes with the spices, as the manner of 24 John xix. 41. the Jews is to bury. ^* Now in the place where he was crucified there was a garden, and in the garden a new sep- 25 Mat.xxvii.6o. ulchre ; ^° and [Joseph] ''laid it in his own new tomb,which ''i^-ss. 9. 26 John xix. 41. he had hewn out in the'' rock, "^ wherein was never man « see Note 3. 27 John xix. 42. yet laid. ^' There laid they Jesus therefore, because of the Jews' Preparation day ; for the sepulchre was nigh at hand. 28 Luke xxiii. ^^ ^iid that day was the Preparation, and the Sabbath drew 5*- on : ^' and he rolled a great stone to the door of the sep- 29 Matt, xxvii. i . i , ^ , '■ (io. ulchre, and departed. Matt, xxvii. part of ver. 57, and 58. — 57 When the even was come — who also himself was Jesus' disciple : 56 he went to Pilate, and begged the body of Jesus. Then Pilate — . Mark xv. part of vcr. 42, 43, 45, 46. — 42 And now — 43 Joseph of Ariniathaea, — which also waited for the kingdom of God, — 45 — he gave the body — 46 — took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. Luke xxiii. part of ver. 50, 51, .52, and ver. 53. — 50 And, behold ! there, was a man i^ THE CHIEF PRIESTS PREPARE A GUARD. [Part VIII iiamed Joseph, a counsellor; — 51 — he was of Arimathsea, — 52 — went unto Pilate, and 'j'h^iq%q begged the body of Jesus. 53 And he took it down, and wrapped it in linen, and 'laid it in a sepulchre that was hewn in stone, wherein never man before was laid. John xix. part ofver. 38. — Joseph of Arimathaea — . SECT. U. V. K. 29. J. P. 4742. The Sepulchre. d See Note 4. a Luke 8. 2. SECT. III. V. M. 29. J. P. 4742. Jerusalem. a Mark 16. 1. b Exod. 20. 10. SECT. IV. V. JE. 29. J. P. 4742. The Sepulchre. e See Note 5. Section II. — Mary Magdalene, and the other Mary, and the Women from Galilee observe where the Body of Christ was laid.^ Makk XV. 47. — Luke xxiii. 55. ■^^ And Mary Magdalene and Mary, the mother of loses, beheld where he was laid. ^^ And the women also, "which came with him from Gahlee, followed after, and beheld the sepulchre, and how his body was laid. Section III. — The Women from Galilee hasten to return Home before the Sabbath began, to prepare Spices. Luke xxiii. 56. And they returned, and ''prepared spices and ointments ; and rested the Sabbath day 'according to the commandment. Section IV. — Mary Magdalene and the other Mary continue to sit opposite the Sepulchre till it is too late to prepare their Spices. Matt, xxvii. 61. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.® Section V. — The Sabbath being ended, the Chief Priests prepare a Guard of Soldiers to watch the Sepulchre.^ Matt, xxvii. 62, to the end. ^^ Now the next day, that followed the day of the Preparation, the Chief Priests and Pharisees came together unto Pilate, ^^ saying, " Sir, we remember that that deceiver said, while he was yet alive, ' After "three days I will rise again.' ^'* Command therefore that the sepulchre ifc26.6i. Mark bc made sure until the third day, lest his disciples come fby night,! 8. 31. & 10. 34. - - •" - -- - "■ - ° -'-■ Luke 9. 22. & IB. 33. & 24. 6, 7. John 2. 19. SEC !'. V. V.iE. 29. J. P. 4742. Jerusalem. fSee Note 6. ach. 16.21. & 17. 23. & 20. 19. i Dan. 6. 17. SECT. VI. V. M. 29. J. P. 4742. Jerusalem. a Matt. 28. ]. Luke 24. 1. John 20. 1. b Luke 23. 56. g See Note 7. SECT. VII. V. M. 29. J. P. 4742. The Sepulchre, h See Note 8. and steal him away, and say unto the people. He is risen from the dead ; so the last error shall be worse than the first." ^^ Pilate said unto them, " Ye have a watch ; go your way, make it as sure as ye So they went, and made the sepulchre sure, 'seahng the can. 6C stone, and setting a watch. Section VI. — The Sabbath being over, Mary Magdalene, the other Mary, and Salome purchase their Spices to anoint the Body of Christ. Mark xvi. 1. And "when the Sabbath was past, Mary Magdalene, and Mary, the mother of James, and Salome, 'had bought sweet spices, that they might come and anoint him.? Section VII. — The Morning of Easter-Day — M. Magdalene, the other Mary, and Salome, leave their Homes very early to go to the Sepulchre. Matt, xxviii. 1. — Mark xvi. part ofver. 2. — John xx. part ofver. 1. 1 In the end of the'' Sabbath ^ very early in the morning, the first day of the week, ^ when it was yet dark, * as it began to dawn, toward the first day of the week, came Mary Magdalene and the other Mary ^ unto the sepulchre, ^ to see the sepulchre. Mat. xxviii. 1 2 Mark xvi. 2. 3 John XX. 1. 4 Mat. xxviii. 1 6 Mark xvi. 2. 6 Mat. xxviii. 1. Sect. XIL] CHRIST RISES FROM THE DEAD. 191 Mark xvi. part ofver. 2. And — they came — . John xx. part of ver. 1. The first day of the week cometh Mary Magdalene early, — unto the sepulchre, — . =^^==^^^^^== SECT. vm. Section VIII. — After they had left their Homes, and before their v. ^eTso. Arrival at the Sepulchre, Christ rises from the Dead. j. p. 4742. Matt. XXviii. 2-4. The Sepulchre ^ And, behold ! there *was a great earthquake ; for "'the Angel of the * or, hldlem. Lord descended from heaven, and came and rolled back the stone a see Mark ic. 5 ... . Luke 24. 4. from the door, and sat upon it.' ^ His 'countenance was like lightning, John 20.12. and his raiment white as snow. ^And for fear of him the keepers j^Tn^iTe^ did shake, and became as dead men. Section IX. — The Bodies of many come out of their Graves and go sect, ix. to Jerusalem. y ^ 29. Matt, xsvii. part ofver. 52, and ver. 53. J. P. 4742. ^^ And many bodies of the saints which slept"* arose, ^^ and came Jerusalem. out of the graves after his resurrection, and went into the holy city, k see Note 10. and appeared unto many. =^== Section X. — Mary Magdalene, the other Mary, and Salome arrive at sect\ x. the Sepulchre, and fijid the Stone rolled away. V. IE.. 29. Mark xvi. part ofver. 2, and ver. 3, 4. — John xx. part ofver. 1. J- P- 4742. 1 Mark xvi. 3. i ^^^ ^j^gy gg^i^j among themselves, ^ at the rising of Hhe "^^^ sepulchre. 2 Mark xvi 2 J o ' o 3 Mark xvi! 3! sun, ' " Who shall roll us away the stone from the door of i see Note ii. 4 Mark xvi. 4. the scpulchrc ?" ^ for it was very great. And when they 5 John XX. 1. looked, they saw that the stone was rolled" away ' from the " ^eeNote la. sepulchre. John xx. part of ver. 1. — and seeth the stone taken away — . =^=^^== Section XI. — Mary Magdalene leaves the other Mary and Salome sect, xi. to tell Peter. V. E.. 29. John XX. 2. J- P- 4742. Then she runneth, and cometh to Simon Peter, and to the "other J^'"saiem. disciple whom Jesus loved, and saith unto them, " They have taken ach. is. as. & away the Lord out of the sepulchre, and we know not where they 20,24!^^^'^' have laid him." Section XII. — Salome and the other Mary, during the absence of Mar ^ sect. xii. Magdalene, enter the Porch of the Sepulchre, and see one Angel, y ^^gg tvho commands them to inform the Disciples that Jesus was risen. j p 4742 Matt, xxviii. 5-7. — Mark xvi. 5-7. The Sepulchre. 1 Mark xvi. 5. ' And "entering iuto the sepulchre," they saw a young ^j^^^^~3 man sitting on the right side, clothed in a long white gar- John 20. u, 12. 2 Mat.xxviii.5. jj^gj^^ . j^j^^ ^j^gy ^gj.g affrighted. '[But] the angel an- "^ee Note is. 3 Mark xvi. 6.^ swcred and said unto the women, " Fear not ye ; ^be not 5 Mark^xJi.'e.' affrighted ; * for I know that ye seek Jesus ° of Nazareth, 6 Mat. xxviii.c. which was crucified ; "he is not here ; for he is risen, ''as Ye^^^'i' &'i7%^ 7 Mark xvi. 6. he Said. Come, see the place where the Lord lay, ' behold &'2o."i9. 9 Mafxrviii^T *^^ place where they laid him ! * But go your way, " quickly, 10 Mark xvi. 7. '° tell his disciples and Peter " that he is risen from the u Mat.xxviii.7. (jga.d ; and, behold! ""that he goeth before you into Gali- 12 Mark xvi. 7. , , , ,, i • c i • i I^ 13 1 I T c Matt. 26. 32. 13 Mat.xxviii.7. lee : there shall ye see him, as he said unto you, lo ! 1 Mark 14. 28. have told you." Matt, xxviii. part o/23cr. 5, aretf 7. — 5 And — which was crucified. 7 And go — and tell his disciples — he goeth before you into Galilee ; there shall ye see him. Mark xvi. part of ver. 6. And he saith unto them — ye seek Jesus — he is risen • he is not here : — . 192 CHRIST APPEARS TO MARY MAGDALENE. [Part VHI. SECT. xin. V. JE. 29. J P. 4742. The Sepulchre. o See Note 14. SECT. XIV. V. JE. 29. J. P. 4742. The Sepulchre. a Luke 24. 19. p See Note 15. b ch. 19. 40. c ch. 11. 44. q See Note 16. dPs. 16. 10. Acts 2. 25-31. & 13. 34, 35. SECT. XV. V. JE. 29. J. P. 4742. The Sepulchre. a Mark 16. 5. r See Note 17. SECT. XVI. V. JE. 29. J. p. 4742. The Sepulchre. s See Note 18. a Matt. 28. 9. Mark 16. 9. SECT. XVII. V. M. 29. J. P. 4742. The Sepulchre. t See Note 19. a Luke 8. 2. b Luke 24. 16, 31. John 21. 4. u See Note 20. X See Note 21. cP3.22.23. Matt. 28. 10. Rom. 8. 29. Heb. 2. 11. d John 16. 28. (Ephea. I. 17. Section XIII. — Salome and the other Mary leave the Sepulchre. Matt, xxviii. 8. — Mark xvi. 8. ' And they went out quickly ^ from the sepulchre, with fear, ^ and fled from the sepulchre ; for they trembled, and were amazed, neither said they any thing to any man, for they were° afraid ; * and [with] great joy did run to bring his disciples word. Matt, xxviii. heginning ofver. 8. And they departed quickly — . 1 Mark xvi. 8. 2 Matt, xxviii. 3 Mark xvi. 8. ■» Matt, xxviii. Section XIV. — Peter and John, as soon as they hear the report of Mary Magdalene, hasten to the Sepulchre, which they inspect, and immediately depart. John xx. 3-10. ^ Peter "therefore!" went forth, and that other disciple, and came to the sepulchre. ■* So they ran both together ; and the other disciple did outrun Peter, and came first to the sepulchre. ^ And he, stoop- ing down, and looking in, saw Hhe linen clothes lying ; yet went he not in. ^ Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, ^ and 'the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. ^ Then went in also that other disciple, which came first to the sepulchre, and he saw, andi believed ; ^ for as yet they knew not the '^Scripture, that He must rise again from the dead. ^^ Then the disciples went away again unto their own home. Section XV. — Mary Magdalene, having followed Peter and John, remains at the Sepulchre after their departure. John xx. part of ver. 11. But "Mary stood without, at the sepulchre, weeping."" Section XVI. — M. Magdalene holes into the Tomb, and sees two Angels. John xx. part ofver. 11, ver. 12, 13, and part ofver. 14. " And as she wept, she stooped down and looked into the sepulchre, ^^ and seeth two angels' in white, sitting the one at the head, and the other at the feet, where the body of Jesus had lain. ^^ And they say unto her, " Woman, why weepest thou ? " She saith unto them, " Because they have taken away my Lord, and I know not where they have laid him." ^'' And "when she had thus said, she turned herself back, and saw Jesus standing. Section XVII. — Christ first appears to Mary Magdalene, and com- mands her to inform the Disciples that he had risen. Mark xvi. 9. — John xx. part ofver. 14, and ver. 15-17. ' Now when Jesus was risen early the first day of the J ''"'' '"^'- ^• week, he appeared' first to Mary Magdalene, "out of i7. whom he had cast seven devils, ^ and [she] 'knew not that it was Jesus. ^5 Jesus saith unto her, " Woman, why weepest thou ? whom seekest thou ? " She, supposing him to be the gardener, saith unto him, " Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away." ^^ Jesus saith unto her, " Mary !" She turned herself," and saith unto him, "Rabboni!" (which is to say, Master), i''' Jesus saith unto her, "Touch me not ;^ for I am not yet ascended to my Father ; but go to "my brethren, and say unto them, ''I ascend unto my Father and your Father, and to "my God and your God." Sect. XXII.] CHRIST APPEARS TO THE WOMEN. 193 Section XVIII. — Mary Magdalene, token going to inform the Disciples sect, xviii. that Christ had risen, meets again with Salome and the other Mary v. M. 29. — Christ appears to the three Women. J. P. 4742. Matt, xxviii. 9, 10.— John xx. 18. "^^^ Sepulchre. ^^ Mary Magdalene came and told the disciples? that she had seen y see Note 22. the Lord, and that he had spoken these things unto her. ^ And as „ „ OL SeG Mark 16. 9. they went to tell his disciples, behold ! "Jesus met them, saying, " All John 20. 14. hail ! " And they came and held him by the feet, and worshipped Rom. 8. 29. ' him. ^° Then said Jesus unto them, " Be not afraid ; go tell 'my brethren that they go into Galilee, and there shall they see me." Heb. 2. n. SECT. XIX. Section XIX. — The Soldiers, ivho had fled from the Sepulchre, v. .ffi. 29. report to the High Priests the Resurrection of Christ. j. p. 4742. Matt, xxviii. 11-15. Jerusalem. ^^ Now when they were going, behold ! some of the watch came into the city, and showed unto the Chief Priests all the things that were done. ^^ And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, ^^ saying, " Say ye. His disciples came by night, and stole him away while we 2 see Note 23. '^slept. ^** And if this come to the governor's ears, we will persuade him, and secure you." ^^ So they took the money, and did as they were taught : and this saying is commonly reported among the Jews until this day. Section XX. — The second Party of Women, from Galilee, who had sect, xx, bought their Spices on the Evening previous to the Sabbath, having V. JE. 29. had a longer way to come to the Sepulchre, arrive after the Departure S. P. 4742 of the others, and find the Stone rolled away. ^""^ sepuichte. Ldke xxiv. 1-3. ^ Now "upon the first day of the week, very early in the morning, aMatt. 28. 1. they came unto the ^sepulchre ''bringing the spices which they had john2o.'2.' prepared, and certain others with them. ^And ^they found the stone f^.^^^'"'!^" rolled away from the sepulchre ; ^ and they entered in, and found not « iiktt. 28. 2. the body of the Lord Jesus. ^^"""^ i«- *• Section XXI. — Tivo Angels appear also to the second Party of Women, from Galilee, assuring them that Christ ivas risen, and reminding them sect, xxi. of his foretelling this Fact. V. K. 29. Luke xxiv. 4-91 J. P. 4742. ^ And it came to pass, as they were much perplexed thereabout, "^^^ s^ichre. "behold! two men stood by them in shining garments. ^ And, as a John 20. 12. 00 ? _ Acts 1 10 they were afraid, and bowed down their faces to the earth, they said * or, kim tLt uv unto them, " Why seek ye *the Uving among the dead? ^He is not *"'' here, but is risen. 'Remember how He spake unto you when He 17. 23'. Mark's. was yet in Galilee, '''saying, 'The ^Son of Man must be delivered ll'.t.%^^ into the hands of sinful men, and be crucified, and the third day rise c see John 1. 51. again.'" ^ And ''they remembered his words, ^and "returned from the eUM.'k.'s. sepulchre, and told all these things unto the Eleven and to all the rest.*" ^^^''^ ^^- ^°- ^ ' ° b See Note 25. Section XXII. — Mary Magdalene unites her Testimony to that of the ^^ Galilean Women. sect, xxii. Mark xvi. 10. — Luke xxiv. 10. V. M. 29. 1 Luke xxiv. 1 J.J, ^^g jyiary t^Magdalene, ^ and "she went and told them J. P. 4742. 2 Mark xvi. 10. that had been with him, as they mourned and wept, 'and Jerusalem. 3 Luke x.xiv. 'Joanna, and Mary, the mother of James, and other women c see Note 26. that were with them, which told these things unto the tl°^,''^o'o^' , ' » 6 Luke 8. 3. apostles. VOL. II. 25 q 194 SECT. XXIII. V. &. 29. J. P. 4742. Jerusalem. SECT. XXIV. CHRIST APPEARS TO CLEOPAS. [Part VIII. Section XXIII. — The Apostles are still incredulous. Mark xvi. 11. — Luke xxiv. 11. ■ And they, when they had heard that He was alive, and had been seen of her, beheved not. "^ And their words = Luke xxiv. seemed to them as idle tales, and they believed them not. ' Mark xvi. H Section XXIV. — Peter goes again to the Sepulchre. y ^ gg Luke xxiv. former part of ver. 12. J. P. 4742. "Then arose Peter, and ran unto the sepulchre ; and stoopinaf The Sepulchre, dowu, he bchcld the linen clothes laid by themselves. a John 20. 3, 6. - ^^ Section XXV. — Peter, who had prohahly seen Christ, departs from the Sepulchre. Luke xxiv. latter paH of ver. 12. Ani> [Peter] departed, wondering in himself at that which was come to pass.'* sect. XXV. V. m. 29. J. P. 4742. Jerusalem, d See Note 27. sect. XXVI. V. jE.. 29. J. P. 4742. On the way to Emmaiis. e See Note 28. a Matt. 18. 20. ver. 36. J John 20. 14. & 21.4. e John 19. 25. d Matt. 21. 11. ch. 7. 16. John 3. 2. & 4. 19. & 6. 14. Acts 2. 22. & 7.22. ech. 23. 1. Acts 13. 27, 28. /cli. 1. 68. & 2.38. Actsl. 6. g Matt. 28. 8. Mark 16. 10. ver. 9, 10. John 20. 18. h ver. 12. j ver. 46. Acts 17. 3. IPet. 1. 11. i Gen. 3. 15. & 22. 18. & 26. 4. & 49. 10. Num. 21. 9. Dent. 18. 15, 18. Ps. 16. 9, 10. &22. & 132. 11. Is. 4. 2. & 7. 14. & 9. 6, 7. & 40. 10, 11. & 50. 6. & 53. 2. Jer. 23. 5. & 33. 14,15. Ezek.34. 23. & 37. 25. Dan. 7. 13, 14. & 9. 24. Mic. 5. 2. & 7. 20. Zech. 6. 12. & 9. 9. & 13. 7. Mai. 3. 1. & 4. 2. fSeeNote29. k See Gen. 32. 26. & 42. 7. Mark 6.48. Z Gen. 19. 3. Acts 16. 15. m Matt. 14. 19. * Or, ceased to he seen of them. See ch. 4. 30. John 8.59. ■■ Section XXVI. — Christ appears to Cleopas, and another Disciple, going to Emmaiis.^ Mark xvi. 12.— Luke xxiv. 13-32. ' And, behold ! ^ after that he appeared in another form ' L"- ""'''.• '^• unto two of them, as they walked, and went into the coun- 3 Luke xxiv. try ^ that same day to a village called Emmaiis, which was *■^'^^■ from Jerusalem about threescore furlongs, ^*and they talked together of all these things which had happened. ^^ And it came to pass, that, while they communed together and reasoned, "Jesus himself drew near, and went with them ; ^^ but Hheir eyes were holden, that they should not know him. *^ And he said unto them, " What manner of communications are these that ye have one to another, as ye walk, and are sad ?" ^^ And the one of them, "whose name was Cleopas, answering, said unto him, " Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days ? " 1^ And he said unto them, " What things ? " And they said unto him, " Concerning Jesus of Nazareth, ''which was a prophet mighty in deed and word before God and all the people ; ^^ and ^how the Chief Priests and our rulers delivered him to be condemned to death, and have crucified him. ^' But we trusted ■'^that it had been he which should have redeemed Israel : and beside all this, to-day is the third day since these things were done. ^- Yea, ^and certain women also of our com- pany made us astonished, which were early at the sepulchre ; ~^and when they found not his body, they came, saying, That they had also seen a vision of angels, whicli said that he was alive. ^* And ''certain of them which were with us went to the sepulchre, and found it even so as the women had said ; but him they saw not." ^^ Then he said unto them, " O fools, and slow of heart to believe all that the prophets have spoken ! ^^ Ought 'not Christ to have suffered these things, and to enter into his glory ? " ^'^ And, ^beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning*^ himself. ^® And they drew nigh unto the village, whither they went ; and *he made as though he would have gone further. ^^ But 'they constrained him saying, " Abide with us ; for it is toward evening, and the day is far spent." And he went in to tarry with them. ^^ And it came to pass, as he sat at meat with them, ""he took bread, and blessed it, and brake, and gave to them. ^^ And their eyes were opened, and they knew him ; and he *vanished out of their sight. ^^ And they said one to another, " Did not our heart burn Sect. XXIX.] CHRIST APPEARS TO HIS APOSTLES. 195 within us, while he talked with us by the way, and while he opened to us the Scriptures ?" LoKE xxiv. part ofver. 13. — two of them went — . SECT. XXVII. i Mark xvi. 13. 2 Luke xxiv, 3a-35. V. M. 29. J. P. 4742. Jerusalem. Section XXVII. — Cleopas and his Companion return to Jerusalem, and assure the Apostles that Christ had certainly risen. Mark xvi. 13.— Luke xxiv. 33-35. ' And they went and told it unto the residue ; neither believed they them. ^ And they rose up the same hour, and returned to Jerusalem, and found the Eleven gathered together, and them that were with them, ^* saying, "The Lord is aicor. is. 5. risen indeed, and "hath appeared to eSimon." ^^ And they told what g see Note 30. things were done in the way, and how he was known of them in breaking of bread. - ■ = Section XXVIII. — Christ appears to the assembled Apostles, Thomas only being absent, convinces them of the Identity of the Resurrection Body, and blesses them. Luke xxiv. 36-43.— John xx. 19-2.3. ' Then "the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, ^ as they thus spake, and stood in the midst of them, and saith unto them, " Peace be unto you ! " ^ But they were terrified and affrighted, and supposed that they had seen ''a spirit. ''And he said unto them, " Why are ye troubled ? and why do thoughts arise in your hearts ? ^ Behold my hands and my feet, that it is I myself ; "handle me, and see ; for a spirit hath not flesh and bones, as ye see me have." ^ And when he had thus spoken, he showed them his hands, and his feet, ' and his side. "^Then were the disciples glad, when they saw the Lord. * And while they yet believed not "for joy, and wondered, he said unto them, " Have -^ye here any meat?" 'And they gave him a piece of broiled fish, and of a honeycomb. ^° And ^he took it, and did eat be- fore them. " Then said Jesus to them again, " Peace be unto you : ''as my Father hath sent me, even so send I you." ^' And when he had said this, he breathed on them, and saith unto them, " Receive ye the Holy Ghost. '^ Whose 'soever sins ye remit, they are remitted unto them ; and whose soever sins ye retain, they are retained." Luke xxhr.part of vcr. 36. — [Jesus] himself — . John xx. part of ver. 19, and 20. — 19 — and stood in the midst, and saith unto tliem, " Peace be unto you ! " 20 And when he liad so said, he showed unto them his hands — . 1 John XX. 19. 2 Luke xxiv. 36. 3 Luke xxiv. 37. 4 Luke xxiv. 38. 5 Luke xxiv. 39. 6 Luke xxiv. 40. 7 John XX. 20. 8 Luke xxiv. 41. 9 Luke xxiv. 42. 10 Luke xxiv. 43. 11 John XX. 21. 12 John XX. 22. 13 John XX. 23. SECT. XXVIII. V. M. 29. J. P. 4742. Jerusalem. a Mark 16. 14. 1 Cor. 15. 5. b Mark 6. 49. c John 20. 27. d John 16. 22. e Gen. 45. 26. /John 21. 5. g Acts 10. 41. h Matt. 28. 18. John 17. 18, 19. Heb. 3. 1. 2 Tim. 2.2. i Matt. 10. 19. & 18. 18. Section XXIX. — Thomas is still incredulous. John xx. 24, 25. ^* But Thomas, one of the Twelve, called Didymus, was not with them when Jesus came. ^^ The other disciples therefore said unto him, " We have seen the Lord." But he said unto them, " Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." sect. xxix. V. JE. 29. J. P. 4742. Jerusalem. 196 CHRIST APPEARS AT THE SEA OF TIBERIAS. [Part VIIL SECT XXX. V. M. 29. J. P. 4742. Jerusalem. a Luke 24. 36. 1 Cor. 15. 5. * Or, together. h See Note 31. i See Note 32. b 1 John 1. 1 k See Note 33. c 2 Cor. 5. 7. 1 Pet. 1. 8. SECT. XXXI. V. M. 29. J. P. 4742. A mountain in Galilee. a ch. 26. 32. & 28.7. 1 See Note 34. m See Note 35. SECT. XXXII, V. iE. 29. J. P. 4742. Sea of Tiberias. n See Note 36. a ch. 1. 45. * Matt. 4. 21. c ch. 20. 14. d Luke 24. 41. * Or, Sirs. e Luke 5. 4, 6, 7. /ch. 13.23. & 20. 2. g Acts 10. 41. k See ch. 20. 19, 26. o See Note 37. Section XXX. — Christ appears to the Eleven, Thomas being present, Mark xvi. 14.— John xx. 26-29. ' Afterward "He appeared unto the Eleven as they sat ' Mark xvi. 14 *at meat, and ''upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. ^ And after eight days 29. " '"'' 'again his disciples were within, and Thomas with them. TAe?t came Jesus, the doors being shut, and stood in the midst, and said, " Peace be unto you ! " ^'' Then saith he to Thomas, " Reach hither thy finger, and behold my hands, and heach hither thy hand, and thrust it into my side ; and be not faithless, but believing. ^^ And Thomas answered and said unto him, " My Lord and my ''God ! " ^^ Jesus saith unto him, " [Thomas,] because thou hast seen me, thou hast believed ; "blessed are they that have not seen, and yet have believed 1 " Section XXXI. — Christ appears to a large number of his Disciples on a Mountain in Galilee. Matt, xxviii. ver. 16, 17, and paHof ver. 18. ^^ Then the eleven disciples went away into Galilee, into a moun- tain "where Jesus had appointed them. ^'^ And when they saw him, they worshipped him ; but some' doubted. ^^ And Jesus came and spake unto them." Section XXXII. — Christ appears again at the Sea of Tiberias — His Conversation ivith Peter.^ John xxi. 1-24. ^ After these things, Jesus showed himself again to the disciples at the sea of Tiberias. And on this wise showed he himself. ^ There were together Simon Peter, and Thomas called Didymus, and "Na- thanael of Cana in Galilee, and Hhe sons of Zebedee, and two other ol his disciples. ^ Simon Peter saith unto them, " I go a fishing." They say unto him, " We also go with thee." They went forth, and en- tered into a ship immediately, and that night they caught nothing. ^ But when the morning was now come, Jesus stood on the shore ; but the disciples "knew not that it was Jesus. ^ Then ''Jesus saith unto them, " *Children, have ye any meat ? " They answered him, " No." 6 And he said unto them, " Cast 'the net on the right side of the ship, and ye shall find." They cast therefore, and now they were not able to draw it for the multitude of fishes. ''Therefore -^that disciple whom Jesus loved saith unto Peter, " It is the Lord ! " Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked), and did cast himself into the sea. ^ And the other disciples came in a little ship (for they were not far from land, but as it were two hundred cubits), dragging the net with fishes. ^ As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. ^^ Jesus saith unto them, " Bring of the fish which ye have now caught." " Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three ; and for all there were so many, yet was not the net broken. 12 Jesus saith unto them, "Come ^and dine." And none of the dis- ciples durst ask him, Who art thou? knowing that it was the Lord. 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise, i* This is now Hhe third time" that Jesus showed himselt to his disciples, after that he was risen from the dead. 1^ So when they had dined, Jesus saith to Simon Peter, " Simon, son of Jonas, lovest thou me more than these? " He saith unto him. Sect. XXXIV.] CHRIST ASCENDS TO HEAVEN. 197 " Yea Lord, thou knowest that I love thee." He saith unto him, " Feed my lambs." ^^ He saith to him again the second time, " Si- mon, son of Jonas, lovest thou me ? " He saith unto him, " Yea, Lord, thou knowest that I love thee." He 'saith unto him, " Feed jacuso. 28. my sheep." ^''He saith unto him, the third time, " Simon, son of i Pet. 2! 25! & Jonas, lovest thou me? " Peter was grieved because he said unto him j cli. '2. 24, 25. & the third time, " Lovest thou me?" and he said unto him, "Lord, ^^■^°- ^ thou knowest all things ; thou knowest that I love thee." Jesus saith 12.3,4. unto him, " Feed my sheep. ^^ Verily, *verily, I say unto thee, When p see Note .38. thou wast young, thou girdedst thyself, and walkedst whither thou mch. 13.23, 25. & wouldest : but when thou shalt be old, thou shalt stretch forth thy hands, ^?; ^' ,, „., „„ I 1 11 ■ 1 1 1 1 1-1 1 1 , n Matt. 16.27,28. and another shall gird thee,P and carry thee whither thou wouldest &25. 31. icor. not." ^^ This spake he, signifying 'by what death he should glorify liev. 2. 25. &' God. And when he had spoken this, he saith unto him, " Follow me." a^.^^' ^ ^ ^' ~° Then Peter, turning about, seeth the disciple "whom Jesus loved » cii- is. 35. following (which also leaned on his breast at supper, and said, " Lord, which is he that betrayeth thee ? ") ^^ Peter seeing him saith to Jesus, " " Lord, and what shall this man do 1 " ^^ Jesus saith unto him, " If I sect, xxxiii. will that he tarry "till I come, what is that to thee ? follow thou me." v. JE.. 29. ^^ Then went this saying abroad among the brethren, that that disciple J- P- 4742. should not die. Yet Jesus said not unto him, He shall not die ; Jerusalem. but, " If I will that he tarry till I come, what is that to thee ? " ^4 xhis * ^,[' '^"t';'?*"- , ,. . , 1 ■ 1 'r- 1 r 1 1 ■ gether with than. IS the disciple which testineth of these things, and wrote these things ; qSoeNotesg. and °we know that his testimony is true. "27°''^ J5; g^; ^' \&.l. Acts 2. 33. = ft Matt. 3. 11. Acts 11. 16. & Section XXXIII. — Christ appears to his Apostles at Jerusalem, and cjoeis. is. commissions them to convert the World. ^^^^ ^- ''• '^ ^^■ Luke xxiv. 44-49. — Acts i. 4, 5. d Man. 16. 21. & lActsi. 4. ' And *being assembled together with them, [He] com- Mark's. 31. ' manded them that they should not depart from Jerusalem, ^^- !• 26. Dan. I Luke XXIV. i^j^jj jjg ig^ ^hem out as far as to Bethany.' 'When 7.27. Amos 9. 11. Acts i. 6. they therefore were come together, they asked of him, say- c Matt. 24. 36. ing, " Lord, "wilt thou at this time 'restore again the king- jTh'^ess^'s^i 3 Acts i. 7. dom to Israel ? " " And he said unto them, " It "is not for VOL. II. *e 198 CONCLUSION TO THE GOSPEL HISTORY. [Part VllL you to know the times or the seasons which the Father * of, ]he power cf ^ath put in his own power ; ''but ''ye shall receive ^power,*^ '' Acts i. 8 the Holy ohost after that the Holy Ghost is come upon you ; and 'ye shall coming upon you. . •' i i • t i i • n t i Luke 24. 49. bc witncsscs unto me both m Jerusalem, and m all Judaea, eLukf2r48 ^^^ ^^ Samaria, and unto the uttermost part of the earth." John 15. 27. ^ And he said unto them, ® "All -^power is given unto me in ' M"^ xvi. is 32. ' ' ' heaven and in earth. ' Go ^ye, therefore, * into all the Is? ' '^^"'' •'^MaM.u"?"" world, ^and f teach all nations, "and preach the Gospel to ^jiat.xxvm.ig. tsl&'io."!!. every creature, ^' baptizing them in the name of the Father, 9 jiauxxwii.ig! s"?" V&I2 ^^^ °^ ^^® ^^^' ^^^ °^ t'^^ Holy Ghost ; 'teaching Hhem 1° Mark xvi. 15. si.'&ia'. 3. &■ to observe all things whatsoever I have commanded you. "'^^'''■^''''"'■^^" 17 ^ Acts 2 36 . &'i7. 31. Rom/ ''He 'that believeth and is baptized shall be saved ; ■'but ^^ Matt. xxvm. 25; 27. Ep°hes!''' he that believeth not shall be damned. " And these signs 13 Mark xvi. ic. k 9%"^iieb!"i! shall follow them that believe ; ^"In my name shall they cast '* Ji^rk ^vi. 17. 2-|2.k^iPft: out devils; 'they shall speak with new tongues ; '= they " ^"*^''*"'- ^^■ 14. . "'shall take up serpents ; and if they drink any deadly thing, f of ' ma^' disci- ^^ sh^^^ ^'^^ h^''* them ; "they shall lay hands on the sick, pieJ, or, ciiris- aud thcy shall recover : '^^ and, lo ! I am with you alway, '^ "att. xxviii. turns of all iior- •', iri iiiiirA t ""• tions. even unto the end 01 the world ! [Amen.] ^;^n'if \« " So then after the Lord had spoken unto them '' these " ^^"'^ ''"• ^^- I John o. lo, 00. A ly Acts i 9 Acts2. 38. & things, '^he lifted up his hands and blessed them. '"And 19 mkexxiv. Kom. 10.9." °it came to pass, while he blessed them, ■^' while they beheld, ^ ^°- ■j(An 1^.48. ^^'1^ ^^^s parted from them, " [and] he was taken '■• and 51"'"''^' A- Luke 10. 17. carried up into heaven, '°and a cloud received him out of ^' t!IV'^.'i^ 7. & 16. 18. & ' their sight ; ^* he was received up into heaven, and ^sat si- jA;te'2.4.& 10. "^^ th<^ "ght hand of God. " And they worshipped him. Z Luke'xL 46. & 19. 6. -' And while they looked steadfastly toward heaven, as he si- m Luke 10. 19. Went up, bchold ! two men stood by them in white apparel ; 26 mIaxvI. 19. Acts -28. 5^ '^ which also said, " Ye 'men of Galilee, why stand ye 27 Luke .xxiv. 71 Acts 5. 15, lb. . , _i. -|- i*i'i 52 & 9. 17. &-28. 8. gazmg up into heaven r this same Jesus, which is taken up 2s Acts i. 10. 2 Kind's 2. 11. from you into heaven, ''shall so come in like manner as ye 29 Acts i. 11. Ephes. 4. 8. have seen him go into heaven." Acts 7. 55.' '° Then returned they unto Jerusalem from the mount 30 Acts i. 1-2. 'st."'^ ^' ^' ^^ "" called Olivet, which is from Jerusalem a Sabbath-day's" rDan. 7. 13. joumey, " aiid returned to Jerusalem with great joy, ^'and ^i Lukexxiv. Matt 24 30 . . o j j ? ^.^ Mark 13.' -26.' Were contiuually ^in the temple, praising and blessing God. 32 Lukexxiv.53. John*' w.' 3^.^' [Amen.] ^^ And they went forth, and preached every where, i^!"i6.'2'Thes. the Lord working with them, 'and confirming the word with '' M"''^"- ^• 1. 10. Rev. 1. 7. signs following. [Amen.] u See Note 43. " => l j « Acts 2. 46. & Matt, xxviii. part of ver. 13. — Saying — t Ac^'s. 12. & T^iJ^R^ xvi. part of ver. 1-5. — Go ye — . 14. 3. 1 Cor. 2. Luke xxiv. part of ver. 50. — and — . 4 5 Heb '^ 4 ' ' •— • Acts i. beginning of ver. 9. And when he had spoken — . X See Note 44. SECT. XXXV. Section XXXV. — St. John's Conclusion to the Gospel History of V iE~29 Jesus Christ. J p 4742. John xx. 30, 31, and xxi. 25. ^^ And many other signs ""truly did Jesus in the presence of his dis- ciples, which are not written in this book ; ^i but these are written, a See Mark 1.1. that yc might bclicve that Jesus is the Christ, "the Son of God, and that believing ye might have life through his Name. ^^ And there are also many other things which Jesus did, the which if they should be b Amos 7. 10. Written every one, 'I suppose that even the world itself could not con- tain the books that should be written. [Amen.] THE NEW TESTAMENT. PART IX. FROM THE ASCENSION OF CHRIST TO THE TERMINATION OF THE PERIOD IN WHICH THE GOSPEL WAS PREACHED TO THE PROSELYTES OF RIGHTEOUSNESS, AND TO THE JEWS ONLY. PRELIMINARY OBSERVATIONS. IlAVijfG thus far proceeded through the magnificent temple of the Christian religion, till we have arrived at that holy altar on which the Great Sacrifice was ofiered, we are about to con- template the wonderful gift of the Holy Spirit which the now-glorified Victim sent down from the Holy of Holies. We will pause, however, at the threshold of the rising Church, and appeal to all who have hitherto refused to enter in and worship, if they have been able to discover any God so worthy of their homage, as the God of Christianity ; or any temple so firmly established as this beautiful fabric of eternal truth. The Christian challenges the world to produce another system which is at all comparable to Christianity, in the evidences of its truth, the purity of its precepts, the philosophy of its discoveries, both concerning God and man; or in all the other essential qualities which the speculations, the fancy, or the sober reason of the reflecting or the learned in all ages have considered essential to any proposed scheme of religion. The Christian world have hitherto been, for the most part, too patient under the repeated attacks of their antagonists. They have been contented with defence, and with maintaining the walls of their fortress ; in replying to, rather than assailing the enemies of their sublime and holy faith. It is true that one considerable advantage has accrued to the cause of truth from this plan of action. Every argument which sophistry has been able to invent, and ignorance or vice to advance, has been fully and fairly met, discussed, and refuted. The external and internal evidence of Christianity has been so amply displayed — the facts on which the whole system rests have been so ably and repeatedly established, that no possible danger can be apprehended, if the Church of God continues its vigilance, from any future efforts of tlie great adversary of mankind. The danger to which alone it is exposed, is the offence which arises from the negligent lives of its professed followers, or their too indolent security in the goodness of their cause. Let us then leave for a short time the impregnable walls of tlie Christian truth, and make our incursion into the entrenched camp of the enemy. Let us at once inquire who are these proud boasters who have so long encoura,ged tliemselves in their empty blasphemies against tlie light of Revelation ? What are their claims to our veneration ? What are their discoveries ? What will they substitute in the place of Christianity ? Where is to be found a complete and perfect system of truth and morals among these pretended illuminators of the human race ? I appeal to the records of all ages for an answer, and implore the impartial inquirer to search into the history of all nations, in all periods from the day of the creation to the present moment, and see whether human reason has been able to frame a consistent religion for itself. If the same one, only true religion, which is revealed in Scripture under the three several forms of the Patriarchal, Levitical, and Christian dispensations, had been ■withlield from the world, have we any reason whatever to suppose, that its advantages could have been supplied to the world by any human discovery ? One thing only is necessary to be premised — tlie Christian in this great controversy appeals to facts, experience, and history. While he shrinks from no abstract reasoning, from no metaphysical inquiry, from no supposed philosophical deductions, he asserts tliat his religion is established 200 PRELIMINARY OBSERVATIONS. [Part IX. throughout upon divinely-attested and undeniable /acte. He demands only of the opponents of Christianity, that the religion they would establish in its place be founded upon facts equally well attested, and upon evidences equally satisfactory and undeniable. It is certain that evU is every where around us. It is concealed in our hearts within — it is visible in our bodies without, in a countless train of infirmities, diseases, and afflictions. It is seen above us in the storms of heaven, around us in the evils of life, and beneath us in the graves of the dead. The question. Whence and why is evil permitted in this world? baffles all but the Christian. If God could prevent evil and did not, where is his benevolence ? if he wished to prevent evil, and could not, where is his power ? Here the infidel is baffled, and his proud reason stayed. Reason without Revelation has not solved, and cannot solve, the dark and mysterious difficulty. Christianity alone unfolds to man the origin of evil in this world, and while it explains the cause^ appoints the remedy. " An enemy hath done this," — and " the seed of the woman shall bruise the serpent's head." We are assured that an evil and malignant spirit, superior to man, influenced the mind of man to an act of disobedience. This is the recorded fact, and daily experience confirms its reasonableness and probability. Evil is still continued by the same means by which it originated. Thousands are hourly misled by one powerful or depraved mind. The sophistries of infidelity, the splendor of ambition, the gold of avarice are demons all pointing to the forbidden fruit — to a transgression of the sacred Law : and the authority of custom, the fear of ridicule, the false shame of the cowardice that dares not differ from the multitude, are all the enemies of our vir- tue, and poisoners of our happiness. Man tempts man to sin : if wicked men, ambitious conquerors, &c. can continue the dominion of evil solely from their superiority of talent (and such has been in every age the history of crime); if their own habits of evil were induced by the prior example of others acting upon minds liable to sin ; is it irrational to believe that the influence and mental superiority of an Evil Being originated the first crime that contaminated the human race ? The causes which continue evil may naturally be supposed to bear some analogy to the cause which primarily produced it ; and no cause is more probable than the influence of mental superiority over a mind capable of error, and endowed with the liberty of choice. Hence we find, " that they who remain in the state in which the fall left them are called the children of the devil ; and it is their pleasure to propagate that sin and death which their father introduced. As he was a liar from the beginning, so they are liars against God, as well as man ; he was a murderer, and they are murderers ; he was a tempter, a deceiver, a subtle serpent, a devouring lion ; and their works, like his, abound with deceit, enmity, subtlety, avarice, and rapacity. There have been two parties from the beginning — -the sons of God, and the seed of the serpent. Their opinions are contrary, and their works contrary. Christianity is at the head of one party, and infidelity at the head of the otlier. As time is divided into light and darkness, so is the world between these two. The dispute between them has subsisted throughout all ages past, it is now in agitation, and it will never cease till the consummation, when the Judge of men and angels shall interpose to decide it"." We are called upon to believe rather than to fathom these depths of Omnipotence ; and we know and are assured, that the two great works of the Destroyer, sin and death, shall be finally annihilated by the Saviour of mankind, who was revealed from the beginning as the conquerer of evil. But what are the discoveries of infidelity which could supersede this religion ? What philoso- pher in ancient days, or what speculator in modern times, who has dared to reject tliat account of the origin of evil in the world which is given us in revelation, has been able for one moment to propose any satisfactory explanation of this great mystery ; or offer any thing either to allay its bitterness, or to remove its sting ? All is wild and vain conjecture : they know only that evil exists, and they have no remedy whatever for the melancholy conviction, but a gloomy patience without hope of future good, or deliverance from present sorrow. Shall we go on to the next great event after the birth of the world ? The testimony of Revelation has sometimes been rejected in this question also. If, however, the discoveries of our present eminent geologist, and the conclusions of scientific or curious observers, both at home and abroad, may be received as arguments, there is sufficient evidence to assure us that at no very remote period a universal deluge overspread the whole surface of the globe, the traces of which are every where distinguishable. The traditions of all nations confirm the same truth. Their records in no one instance proceed higher than this event ; the chronology of the Egyp- tians, and of the Hindoos, which boasted a more ancient descent, have been long since consigned to oblivion. Let me then ask. Whether any invention of natural religion, that vain idol of the " Jones' (of Nayland) Works, vol. vii. p. 294. Part IX.] PRELIMINARY OBSERVATIONS. 201 imacrination, can discover an adequate cause of this universal deluge ; or does tradition relate any tiling concerning it, which does not confirm the only rational and consistent account which is revealed to us in Scripture' ? There is abundant evidence to prove that the most absurd and superstitious ceremonies, and the most inconsistent and irrational theories of the pagan world were at first useful emblems or remembrances instituted in commemoration of this great event, though tliey were subsequently perverted ; and every species of idolatry, from the Hindoo to the savage, originated in the corruption of some primeval truth revealed to their patriarchal ancestors^. On this view of the subject, every difficulty respecting the polytheism of antiquity is solved. All the mystery of its early origin, and the causes of the institution of barbarous rites and absurd notions respecting the Deity, arc easOy and satisfactorily explained. Let him, who rejects Revelation, and yet believes in the power of the unassisted reason of man to frame for itself a consistent system of rational religion, contemplate the history of his species, and account for the incomprehensible series of mysterious absurdities he there surveys. Was it not the real, genuine, undoubted majesty of human reason which fully displayed itself when the scientific Chaldean paid Ms homage to fire, as to a God — when the dignified Persian bowed down to the host of heaven — and the deeply-learned Egyptian acknowledged the divinity of the reptile or the vegetable? If the advocate of the supremacy of human reason would be further gratified, I would refer him to the contemplation of the more northern nations, and bid him there behold its triumphs in the massacre of human victims, when the blood-bedewed priest, as in the plains of Mexico, in a subsequent period, tore the palpitating heart from the still living breast of the sacrifice, and spoke in his mystic augury the will of a ferocious deity. Human reason proposed the worship of the sword of God, Attila, and revelled in the banquet of those warriors, who drank mead from the skulls of their enemies in the halls of Valhalla. Human reason, unencumbered by Revelation, gradually instructed tlie passive population of Hindostan to burn their widows, to murder their infants, and to torture their own bodies. Cruelty, lust, and ignorance assumed the place of repentance, faith, and knowledge ; and the conquest of unassisted reason over the mind of man, was consummated in the golden clime of India, till the white horse of Brunswick pastured on its fair meadows, and the sons of Japhet forsook the shores of England to overthrow this proud temple of the idol god. We will now consider human reason in its most admired form in the schools of philosophy in Greece, of which the Pythagorean or Italic was the most distinguished for the reasonableness of its doctrines, the purity of its precepts, and the excellence of its discipline. Among the Pytha- goreans was taught the existence of a Supreme Being, the Creator, and providential Preserver of the Universe, the immortality of the soul, and future rewards and punishments. Though these opinions were blended with many sentiments which are not warranted by Revelation, there is certainly much to be admired and wondered at in the systems of Pythagoras. Yet even here, ir the advocates of the sufficiency of human intellect should feel inclined to triumph, they must do so upon Christian principles only ; for it is demonstrable that this great philosopher kindled his faint taper at the ever-burning fire on the holy altar of truth. He conversed, we have reason to believe, with those favored people who held in their hands the sacred records of Moses and the prophets. For Pythagoras, it is asserted by all the remaining evidence, travelled among the Jews in their dispersion, both in Egypt and in Babylon, and also with the remnant of them who were left in their own country at Mount Carmel. Before he proceeded on these travels he visited Thales, at Miletus, who happened to be in Egypt at the time when Jehoahaz was brought there a prisoner of war by Pharaoh-Necho'^, with many of his captive countrymen ; and these were the two men who founded the Ionic and Italic schools, from which descended all the schools of ' That whicli the modern speculators call natural religion is the offspring of cultivated minds, tho- roughly imbued with an early and extensive knowledge of religion, and endeavouring, by subtle dis- tinctions, to separate the doctrines and duties which could only have been known by Revelation, from those wliioh they suppose to be discoverable by the power of human reason only. After all the reason- ings of Wollaston, Clarke, and others on this subject, the only point of real importance has been disre- garded. The question is, Whether there has ever been found a nation who has been governed by natural religion ? or, Whether tliis natural religion has made any discoveries concerning God, or the soul of man, or the nature of the future world, or on any of these sublimer subjects, which are at all comparable to those which are given to us in Revelation. Natural religion, says Faber, denotes that religion which man might frame to himself by the unassisted exercise of his intellectual powers, if he were placed in the world by his Creator, without any communication being made to him relative to that Creator's will and attributes. — Faber On the Three Dispensations, vol. i. p. 74. ■^ See Stillingfleet's Origines Sacrce ; Faber's Origin of Pagan Idolatry ; Gale's Court of the Gentiles; Young On Idolatry. •^ See Gale's Court of the Gentiles ; Enfield's Origin of Philosophy ; and Note 40, in the Arrangement of the Old Testament, Period VII. part iv. sect. 8. VOL. IT. 26 202 PRELIMINARY OBSERVATIONS. [Part IX. philosophy in Greece. Their predecessors had by no means such clear ideas of a Supreme God and a Superintending Providence ; and the reason seems to be, that they had no communication with the depositaries of truth, but were embarrassed with the mixed traditions of ancient times, and the stupid idolatry of their own days. Socrates and Plato were the two principal philosophers who next distinguished themselves by their superiority to their countrymen. These seem to have been permitted to show to the world to what height of excellence the intellect of man could attain without the possession of tlie Inspired Volume. Both taught the existence of one God, though both practised the worship of the numerous gods of their country. And such is the superiority of Revelation, that a little child, of our own day, who has been made acquainted with the common truths of Christianity, is a wiser philosopher than either of them. If, then, the learned, deeply-reasoning, and talented Greek was not able, by his own powers of reasoning, to frame any consistent code of religion by which to govern himself, or to benefit man- kind, much less shall we find that the more modern philosophers, who have ventured to reject Christianity, are more perfect guides, or are favored with greater discernment. Shall we, for instance, foUow Lord Herbert of Cherbury, who assures us that the indulgence of the passions is no greater crime than the quenching of thirst, or yielding to sleep ? — Or shall we believe, with Mr. Hobbes, that inspiration is madness, and religion ridiculous, and that the civil law of a country is thfe only criterion of right and wrong .^ — Shall we agree with Blount, the disappointed, self- possessed suicide, that the soul is material ? — Or with Lord Shaftesbury, that the Scriptures are an artful invention, that the idea of salvation is absurd, and join in his untranscribable blasphemies against the meek and blameless Jesus ? Shall the Jew Spinoza direct us, when he teaches us that God is the soul of the world and not the ruler ; and that all things proceed, not from the will or government of an All- wise Creator, but from a necessary emanation from the physical energy of the material universe, the passive fountain of existence ? Shall we agree with him that there is no Creator, no providence, no necessity for worship, nor any well-grounded expec- tation of a future state ? — -Or shall we rather become the votaries of Collins, and believe that man is a mere machine, and the soul is material and mortal ? — Or praise, with Tindal and Morgan, and Chubb and Bolingbroke, the dignity of reason, the excellence of natural religion, professing to admire Christianity'', while we deny its doctrmes and ridicule its truths ? — If these hiero- phants are not received as our guides into the temple of their natural religion, shall we turn to Gibbon, to pander to our frailties, and lead us to the shrine of vice, " a wortliy priest, where satyrs are the gods ?"• — Or shall we rather submit our intellects to the wisdom of Hume, to learn from him that we cannot reason from cause and effect, and therefore (oh sublime discovery !) the beauty of the visible creation does not prove the existence of God ? or, that experience is our only guide, and therefore miracles are impossible, and not to be credited on any evidence whatever ! If tliese lights of the world are not to have the honor of conducting us, shall we rather barter our veneration for the Christian Scriptures, for the reveries of Drummond, who would change the Bible into an almanac ; or the still worthier votaries of infidelity, who are alike distinguished from their countrymen by the double infamy of their politics and their religion ? The good prin- ciples of England have rejected the teaching of such men with scorn and contempt. " The etherial light has purged off" its baser fire victorious." Not even their names shall pollute my pages. In other lands, the follies of the rejectors of Revelation have been known in the misery of millions. These were the men, who, professing themselves wise, became indeed fools. God, with them, was the sensorium of the universe, or the intelligent principle of nature. They rejected, therefore, all idea of a Providence, and a moral Governor of the world. They ascribed every effect to fate or fortune, to necessity or chance ; they denied the existence of a soul distinct from the body ; they conceived man to be nothing more than an organized lump of matter, a mere machine, an ingenious piece of clock-work, wliich, when the wheels refuse to act, stands still, and loses all power and motion for ever. They acknowledged nothing beyond the grave ; no resurrection, no future existence, no future retribution ; they considered death as an eternal sleep, as the total extinction of our being; and they stigmatized all opinions diff^erent from these with the name of superstition, bigotry, priestcraft, fanaticism, and idolatry^ Let us now advert, for a moment, to the effects produced by these principles on an entire people, and also on individuals-''. The only instance in which the avowed rejectors of Revelation have possessed the supreme power and government of a country, and have attempted to dispose of human happiness according to their own doctrines and wishes, is that of France during the greater part of the revolution, which it is now well known was effected by the abettors of infidelity. The great majority of the nation had become infidels. The name and profession of ' Bishop Porteus's Charge, Tracts 266, 267. Home's Critical Introduction, vol. i. p. 32. / Home, vol. i. p. 31-35. Part IX.] PRELIMINARY OBSERVATIONS. 203 Christianity was renounced by the legislature. Deatli was declared, by an act of the republican government, to be an eternal sleep. Public worship was abolished. The churches were con- verted into " temples of reason," in which atheistical and licentious homilies were substituted for the proscribed service ; and an absurd and ludicrous imitation of the pagan mythology was exhibited, under the title of the Religion of Reason. In the principal church of every town a tutelary goddess was installed, with a ceremony equally pedantic, frivolous, and profane ; and the females selected to personify this new divinity were mostly prostitutes, who received the adora- tions of the attendant municipal officers, and of the multitudes, whom fear, or force, or motives of gain, had collected together on the occasion. Contempt for religion, or decency, became the test of attachment to the government ; and the gross infraction of any moral or social duty was deemed a proof of civism, and a victory over prejudice. All distinctions of right and wrong were confounded. The grossest debauchery triumphed. Then proscription followed upon proscription, tragedy followed after tragedy, in almost breathless succession, on the theatre of France ; the whole nation seemed to be converted into a horde of assassins. Democracy and atheism, hand in hand, desolated tlie country, and converted it into one vast field of rapine and of blood. The moral and social ties were unloosed, or rather torn asunder. For a man to accuse his own father was declared to be an act of civism worthy of a true republican ; and to neglect it was pronounced a crime that should be punished with death. Accordingly women denounced their husbands, and mothers their sons, as bad citizens and traitors. Wliile many women — not of the dress of the common people, nor of infamous reputation, but respectable in character and appearance — seized with savage ferocity between their teeth the mangled limbs of their murdered countrymen. The miseries suffered by that single nation have changed all the histories of the preceding sufferings of mankind into idle tales. The kingdom appeared to be changed into one great prison ; the inhabitants converted into felons ; and the common doom of man commuted for the violence of the sword and the bayonet, the sucking boat and the guillotine. To contemplative men it seemed, for a season, as if the knell of the whole nation was tolled, and the world summoned to its execu- tion and its funeral. Within the short space of ten years not less than three millions of human beings are supposed to have perished in that single country, by the influence of atheism, and the legislature of infidelity. I well know it will be thought by many, that this part of the subject has been exhausted. But, in one sense, it can never be exhausted. The fearful warnings of that dreadful revolution ought to be indehbly impressed upon society, so long as a sovereign, or a state, remains in the civilized world. Thus it appears that man has never yet been able, by the mere light of nature to attain to a competent knowledge of religious truth. Let us now take a different view of the subject, and endeavour to show, by arguments of another kind, how impossible it is for him to lay any founda- tion for such knowledge, other than that which is already laid in the revealed will of God. From a consideration of the powers and faculties of the human understanding, it is demonstra- ble that it cannot attain to knowledge of any kind without some external communication. It cannot perceive unless the impression be made on the organs of perception ; it cannot form ideas without perceptions ; it cannot judge without a comparison of ideas ; it cannot form a proposition without this exercise of its judgment ; it cannot reason, argue, or syllogize, without this previous formation of propositions to be examined and compared. Such is the procedure of the human understanding in the work of ratiocination ; whence it clearly follows that it can, in the first instance, do nothing of itself; that is, it cannot begin its operations till it be supplied with the materials to work upon, which materials must come from without ; and that the mind, unfurnished with these, is incapable of attaining even to the lowest degree of knowledge. Without Revelation, therefore, it is certain that man never could have discovered the mind or will of God, or have obtained any knowledge of spiritual things. That he never did attain to it appears from a fair and impartial statement of the condition of the heathen world before the preaching of Christianity, and of the condition of barbarous and uncivilized countries at the present moment. That he could never attain to it is proved by showing that human reason, unenlightened by Revelation, has no foundation on which to construct a solid system of religion ; that all human knowledge is derived from external communications, and conveyed either through the medium of the senses, or immediately by divine inspiration ; that those ideas which are formed in the mind through the medium of the senses can communicate no knowledge of spiritual things ; and that, consequently, for this knowledge he must be indebted wholly to Divine Revelation*. If, then, we find, from the very nature of man, as well as from the records of all history, that ^ Bishop Van Mildert's Boyle s Lectures, vol. ii. p. 68. This is one of the most valuable books ever given to the world. See also Dr. Dwight's excellent Discourses on Infidelity. 204 MATTHIAS APPOINTED TO THE APOSTLESHIP. [Part IX, he has never been able to invent for himself a consistent scheme of religion ; if his human reason is utterly incapable of arriving at any satisfactory conclusions respecting God and his Providence, the nature of the soul, or his own destiny in another state — if all his ideas on these subjects are clearly traceable to Revelation, and as soon as he steps over this boundary he launches at once into the chaos of conjecture and uncertainty; we have the most undoubted evidence in our favor, to prove that Revelation was necessary to man, and that he is unable of himself to discover those interesting and important truths which relate both to his present and future existence ; and the decided superiority of Revelation over every other system which the ingenuity or sagacity of man has either invented or proposed is tiie hallowed and ratifying seal of its divine origin. Who, then, will yet refuse to enter this holy temple of Christianity ? who will stUl reject the religion of Christ, for infidel phDosophy and metaphysical uncertainty — for endless and useless theories — for premises without conclusions — death without hope — and a God, without other proofs of his mercy than he has bestowed alike upon the beasts of the field and the fowls of the air ? SECT. I. V. m. 29. J. p. 4742. Jerusalem. a See Note 1. a Luke 1. 3. i Mark 16. 19. Luke 9.51. & 24. 51.ver.9. 1 Tim. 3. 16. c Matt. 28. 19. Mark 16. 15. John 20. 21. ch. 10.41,42. (f Mark 16.14. Luke 24.36. John 20. 19, 26. &21. 1, 14. 1 Cor. 15. 5. e Luke 24. 52. /ch. 9. 37, 39. & 20.8. g- Matt. 10. 2, 3, 4. h Luke 6. 15. t Jude 1. j ch. 2. 1, 46. k Luke 23. 49, 55. & 24. 10. I Matt. 13. 55. SECT. n. V. M. 29. J. p. 4742. Jerusalem. b See Note 2. a Rev. 3. 4. i Ps. 41. 9. John 13. 18. c Luke 22. 47. John 18. 3. d Matt. 10. 4. Luke 6. 16. c vcr. 25. ch. 12. 25. & 20. 24. & 21. 19. /Matt. 27.5,7,8. g Matt. 26. 15. 2 Pet. 2. 15. c See Note 3. k Ps. 69. 25. i Ps. 109. 8. * Or, office, or, charge. il See Note 4. j Mark 1. 1. k ver. 9. I John 15. 27. ver. 8. uh.4.33. ^Section I. — After the Ascension of Christ the Apostles return to Jerusalem, Acts i. ver. 1-3, mid 12-14. ^ The former treatise have I made, "O Theophilus ! of all that Jesus began both to do and teach, ^ until *the day in which he was taken up, after that he, through the Holy Ghost, ^had given com- mandments unto the apostles whom he had chosen. ^ To ''whom also he showed himself alive after his passion by many infallible proofs ; being seen of them forty days, and speaking of the things pertaining to the kingdom of God. ^^ Then 'returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day's journey. ^^ And when they were come in, they went up ^into an upper room, where abode both ^Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and ''Simon Zelotes, and 'Judas the brother of James. ^* These •'all continued with one accord in prayer [and supplication,] with *the women, and Mary the mother of Jesus, and with 'his brethren. Section II. — Matthias by lot appointed to the Apostleship, in the place of Judas. ^ Acts i. 15, to the end. ^^And in those days Peter stood up in the midst of the disciples, and said, (the number °of the names together were about an hundred and twenty,) ^® " Men and brethren ! this Scripture must needs have been fulfilled, 'which the Holy Ghost by the mouth of David spake before concerning Judas, "^ which was guide to them that took Jesus ; ^"^ for ■'he was numbered with us, and had obtained part of "this minis- try. ^^ Now -^this man purchased a field with "'the reward of iniquity ; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. ^^ (And it was known unto all the dwellers at Jerusalem ; insomuch as that field is called in their proper tongue, Aceldama, that is to say. The Field of Blood.)" ^° For it is written in the Book of ''Psalms, — ' Let his habitation be desolate, And let no man dwell therein ;' *And, — His *bishoprick let another take.'"" ^^ Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, ^-beginijing^from the baptism of John, unto that same day that 'he was taken up from us, must one be ordained 'to be a witness with us of his resurrection ! " Sect. IV.] PETER'S ADDRESS TO THE MULTITUDE. 205 -^And they appointed two, Joseph, called "Barsabas (who was ™ ''''• ^^- ^^• surnamed Justus), and Matthias. ^^ And they prayed, and said, " Thou,*" ^ f ^^^^"jg^y Lord! "which knowest the hearts of all men, show whether of these ichron.as. 9. two thou hast chosen, ^^ that "he may take part of this ministry and 20. &17. i"'ch. 'apostleship, from which Judas by transgression fell, that he might go ^ll^'^^"''^''^' to his own place. "'^ ^^ And they gave forth their lots ; and the lot fell j,[Or, apostiesMp upon Matthias, and he was numbered with the eleven apostles. TeS— af]'*'^' fSeeNote6. Section III. — Descent of the Holy Spirit on the Day of Pentecost. s Acts ii. 1-13. sect^iii. 1 And when "the day of Pentecost was fully come,'' they were all with v. JE. 29. one accord in one place.' ~ And suddenly there came a sound from J- P- 4742. heaven as of a rushing mighty wind, and 4t filled all the house where Jerusalem. they were sitting. ^ And there appeared unto them cloven tongues g see Note 7. like as of fire, and it sat upon each of them, ''and °they were all filled "i'ein.^il^.' with the Holy Ghost, and began to speak with other tongues, as the fg ^- ^^- "^ ^''• Spirit gave them utterance. h see Note 8. ^And there were dwelling at Jerusalem Jews, devout men, out q{ i^f^e^oieQ. every nation under heaven. ^Now *when this was noised abroad, the cch.j.s.Miirk multitude came together, and were tconfounded, because that every man p-,P:'=!'^^°f!j- i-i- 7A11 & 19.6. 1 Cor. 12. heard them speak m his own language. 'And they were all amazed, 10, 28, 30. & 13. and marvelled, saying one to another, "Behold! are not all these * q^. wiien'tki^ which speak ''Galileans ? ^ and how hear we every man in our own ^"'"^ "'"^ """'*• tongue, wherein we were born? ^Parthians, and Medes, andElamites, Knlnd!"^'"^ and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in <^cii. 1.11. Pontus, and Asia, ^"Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and Pro- selytes, ^^Cretesand Arabians, Mo we hear them speak in our tongues « Both Oriesbach J ■" ' 10 aiia i\.napp point the wonderful works of God ? " ^^ And they were all amazed, and were '>>'^ sentence in- , tcrrc'fl.tively. in doubt, saying one to another, " What meaneth this ? " ^-^ Others — ed'. mocking said, " These men are full of new wine ! ""^ t see Note 10. Section IV, — Address of St. Peter to the Multitude. sect. iv. Acts ii. 14-36. _ "~„„ Y JE 2d ^^BuT Peter, standing up with the Eleven, hfted up his voice, and j. p. 4742. "said unto them, " Ye men of Judeea, and all ye that dwell at Jerusa- Jerusalem. lem,' be this known unto you, and hearken to my words. ^^For these oThec^kworri are not drunken, as ye suppose, 'seeing it is lut the third hour of the here implies that . . he spiike liv di- day ; ^^ but this is that which was spoken by the prophet Joel : — vine impulse.— Ed. 17 £ And 'it shall come to pass in the last days, saith God, i see Note n. I '^will pour out of my Spirit upon all flesh : ^ j^ ^^^"^ ^^^^ And your sons and 'your daughters shall prophesy, j^'/I's^^m'^'^" And your young men shall see visions, zech.'i2.'io.' And your old men shall dream dreams; , °^"' ' J ' . a ch. 10. 45. ^^And on my servants and on my handmaidens cch.21. 9. I will pour out in those days of my Spirit, -^and they shall prophesy. ■''1 co^r! 12! I'bjss 1^ And ^I will show wonders in heaven above, &14. 1, &c. And .signs in the earth beneath, ,- Joei 2. 30, 31. Blood, and fire, and vapor of smoke, ^'^ The ''sun shall be turned into darkness, a Matt. 24. 29. And the moon into blood, Luke2i.'25.' Before that great and notable day of the Lord come. 2^ And it shall come to pass. That 'whosoever shall call on the name of the Lord shall be saved.' 'Kom lo. 13. ^"2 Ye men of Israel, hear these words ! Jesus of Nazareth, a man ap- VOL. II. R 206 EFFECTS OF ST. PETER'S ADDRESS. [Part IX. ■'lo'Th'chifois! proved of God among you^by miracles and wonders and signs (which Heb. 2. 4. God did by him in the midst of you, as ye yourselves also know), "Jke'sl^'^^'fe ^^ Him, ''being delivered by the determinate counsel and foreknowledge fe'/as*^'"' ^' ^^' '^^ God, 'ye have taken, and by wicked hands have crucified and slain. I ch. 5. 30. ^* Whom ""God hath raised up, having loosed the pains of death ; be- m ver. 32. ch. 3. cause it was not possible that he should be holden of it. ^^ For David 15. & 4. 10. & , ^, • 1 • 10.40. & 13.30, speaketh concerning him, — 34. & 17. 31. 8 "n i' Cot's ' ^ "foresaw the Lord always before my face, 14. & 15. 15. For he is on my right hand, that I should not be moved. Gal. i. 1. Eph. 1. ^^ Therefore did my heart rejoice, and my tongue was glad; i'The°s's.^i.''i6. Moreover also, my flesh shall rest in hope ; fpltA.'ii.' ^^ Because thou wilt not leave my soul in hell, n Ps. 16. 8. Neither wilt thou suffer thine Holy One to see corruption." iH See Note ]2. 28 fhou hast made known to me the ways of life ; Thou shalt make me full of joy with thy countenance.' * ^K-'r"^ Q ^^ Men and brethren ! *let me freely speak unto you °of the patriarch cii.i3.°36.' ' David, that he is both dead and buried, and his sepulchre is with us p 2 Sam. 7. 12,13. unto this day. ^'^ Therefore being a prophet, ''and knowing that God Luke L 32^ 69. had swom with an oath to him, that of the fruit of his loins, [according 2Ti'in.'2.8. to the flesh, he would raise up Christ] to sit on his throne; ^^ he, see- ? P**- 16- lo- ing this before, spake of the resurrection of Christ, that ' ['his soul] was rvJr. 24. "ot left iu hcll, neither his flesh did see corruption.' 3- This ''Jesus s ch. 1. 8. hath God raised up, "whereof we all are witnesses. ^^ Therefore 'being '^.''i^keb. io.'i2; by the right hand of God exalted, and "having received of the Father u .lohn 14. 26. & the promise of the Holy Ghost, he °hath shed forth this, which ye now is! ch. 1. 4.' ' see and hear." 2"* For David is not ascended into the heavens ; but he V ch. 10. 45. saith himself, — Eph. 4. 8. ' n See Note 13. i The "LoRD Said uuto my lord, "ftiau. 23. 44. Sit thou On my right hand, Epri-'lo^" ^^ Until I make thy foes thy footstool.' ich.s. 31. ^^ Therefore let all the house of Israel know assuredly, that God ""hath made that same Jesus, whom ye have crucified, both Lord and ^— = Christ." SECT. V. — Section V. — Effects of St. Peter's Address. Y-J^:3^: Acts ii. 37-42. ^■^ Now when they heard this, "they were pricked in the heart, and said unto Peter, and to the rest of the apostles, " Men and brethren ! \uke3. lb. ■ what shall we do?" ^®Then Peter said unto them, "Repent, 'and i'lluke^af 47^" be baptized every one of you in the name of Jesus Christ for the re- ch. 3. 19. mission of sins, and ye shall receive the gift of the Holy Ghost, ^^ For ''is^'l^m'it'i' the promise is unto you, and 'to your children, and to all that are afar ii'i^i^'l' 1 11' off, ei;e?i as many as the Lord our God shall call." ^° And with many Eph. 2. 13, 17. other words did he testify and exhort, saymg, " Save yourselves from '^RlmAi^ii!'^'^' this untoward generation." ^^ Then they that gladly received his fa'^Herifas word were baptized ; and the same day there were added unto them about three thousand souls ; "^^ and ''they continued steadfastly in the ~ apostles' doctrine and fellowship, and in breaking of bread and in SECT. vr. prayers. V. JE. 20. ^^^^^^^^^"^^"^^^^^^^"^^"^ J. P. 4742. Jerusalem. J. P. 4742. Section VL — Union of the first Converts in the primitive Church. Jerusalem. p^^^^ ji_ 43^ ^^ ^/^^ ^^^^ a Mark 16. 17. ^^ j\j^jj fg^r camc upou cveiy soul, and "many wonders and signs i'c'h.4!32 34. were done by the apostles. '*'*And all that believed were together, o See Note 14. and ''had all things common, ^^ and sold their possessions" and goods, Sect. VIII.] PETER AGAIN ADDRESSES THE PEOPLE. 207 and ^parted them to all men, as every man had need; ^® and ''they, ^^^'^j^j^' continuing daily with one accord 'in the temple, and -breaking bread « Luke 24. 53. *from house to house,? did eat their meat with gladness and singleness "jj^' g^^!,' of heart, ^''praising God, and ^having favor with all the people. And *0!,athome. ''the Lord added to the Church daily such as should he saved. p see Note 15. •' g Luke 2. 52. ch. 4. 33. Rom. 14. SECT. vn. Section VII. — A. Cripple is miraculously and publicly healed by 24. St. Peter and St. John. Acts iii. 1-10. ^ Now Peter and John went up together "into the temple at the hour of prayer, ''being the ninth hour. ^ And 'a certain man lame ^- ^- ^^■ from his mother's womb was carried : whom they laid daily at the : ^' J6rui?a.l6rn. gate of the temple which is called Beautiful, ''to ask alms of them — that entered into the temple. -^Who seeing- Peter and John about f';''-^-^''- u Ps. 55. 17 to go into the temple asked an alms. ''And Peter, fastening his eyes ccb.u'.s.' ' upon him with John, said, " Look on us." ^ And he gave heed unto rfJoimg. 8. them, expecting to receive something of them. ^ Then Peter said, " Silver and gold have I none ; but such as I have give T thee: 'In the name of Jesus Christ of Nazareth rise up and walk ! " '^ And he /is. 35. e. took him by the right hand, and lifted him up. And immediately his fr^'\^f'^^' c 111 -1 laiin- 1 '» Like John 9. 8. leet and ancle bones received strength, **and he •'leaping up, stood, and walked ; and entered with them into the temple, walking, and = leaping, and praising God. ^ And "all the people saw him walking and praising God ; ^° and they knew that it was he which ''sat for alms at the Beautiful gate of the temple ; and they were filled with V. ^E. 30. wonder and amazement at that which had happened unto him. ^- ^- ^^'*"^- Jerusalem. SECT. VIII. a John 10. 23. ch. 5. 12. Section VIII. — St. Peter again addresses the People. b ch. 5. 30. Acts iii. 11, to the end. ''ltl''i?\^^^' ^^And as the lame man which was healed held Peter and John, all d Man. 27.2. the people ran together unto them in the porch "that is called Solo- "^ll^l'if'u' mon's, greatly wondering. '^ And when Peter saw it, he answered Luke 23. is, 20, ~ "^ ® 21. John 18. 40. unto the people, " Ye men of Israel ! why marvel ye at this ? or why &'i9. 15. ch'. \?i. look ye so earnestly on us, as though by our own power or holiness ^p^' j,. j^ ^.^^^^ we had made this man to walk? '•^ The ''God of Abraham, and of i-2|Luke].35. Isaac, and of Jacob, the God of our fathers, "hath glorified his Son ^ cii. 7. 52. & 22! .Tesus, whom ye 'Melivered up, and "denied him in the presence of "• 'J 1 * 1 * Or Aiitlior. Pilate, when he was determined to let him go. '"'But ye denied •'the Heb. 2. 10.& 5. Holy One "and the Just, and desired a murderer to be granted unto ^"^i, o°-24. you, ^^and killed the *Prince of Life ; ''vt'hom God hath raised from ;ch.2. 32. the dead, Hvhereof we are witnesses. ^"^ And^his Name, through faith ^ ch '4"io.' & 14. 9. in his Name, hath made this man strong, whom ye see and know : yea, i Luke 23. 34. the faith which is by him hath given him this perfect soundness in the i^.'aV i'cor'!2.'8. presence of you all. ^ '^""' ^' '^■ i -J . . q See Note 16. ^^ " And now, brethren, I wot that Hhrough ignorance ye did it, as zLuke24.44. ch. did also your rulers. i '^But 'those things, which God before had "'^'i-^^: . ,,, . .' rr- 1 "' Ps.22. Is. 50. G. showed by the mouth of all his Prophets, that Christ should suffer, he & 53.5,&c. Dan 9 26 hath so fulfilled. ^'^ Repent "ye therefore, and be converted, that your i Pct. i.ib, ii. sins may be blotted out, when the times of refreshing'" shall come from «<■!'■ "2- 38. the presence of the Lord, ^"and he shall send Jesus Christ, which ss^eNoteie! before was preached^ unto you; ^' whom "the heaven must receive och.i.ii. until the times of ^restitution of all 'things, Vhich God hath spoken by [ g'^'NoJeig! the mouth of all his holy Prophets [since the world began]. 2- For jLukei. 7o. Moses truly said unto the fathers, ' A Trophet shall the Lord your '"i9''"|V7^37^'^^' God raise up unto you of your brethren, like unto me;" Him shall ye u see Note 20. 208 PETER'S ADDRESS TO THE SANHEDRIN. [Part IX. hear in all things whatsoever he shall say unto you. ^'^ And it shall *9''4\^&^5™8. come to pass, that every soul, which will not hear that Prophet, shall Gal. 3. 26. be destroyed from among the people.' ^^ Yea, and all the Prophets i8!&22. 18. &' from Samuel and those that follow after, as many as have spoken, Gah'sfs^' ^^' '^^^6 likewise foretold of these days. ^^ Ye "are the children of the u Matt. 10. 5. & prophets, and of the covenant which God made with our fathers, 47!ch!i3.V,33; saying unto Abraham, ' And 'in thy seed shall all the kindreds of the ^^' earth be blessed.' ^^Unto "you first God, having raised up his Son wMatt. i. 21. [Jesus], "sent him to bless you, "in turning away every one of you from his iniquities." SECT. IX. Section IX. — St. Peter and St. John are imprisoned by Order V. M. 30. of the Sanhedrin. J. P. 4743. Acts iv. 1-7. Jerusalem. 1 ^j^jj ^s they spako unto the people, the priests, and the *captain * Or, rider. Tuake of the tcmplc, and tlic Sadducces, came upon them, ^ being "grieved o Matt.'aa. 23. that they taught the people, and preached through Jesus the resurrec- Acts 23. 8. tion from the dead. ^ And they laid hands on them, and put them in hold unto the next day : for it was now eventide. ^ Howbeit many of them which heard the word believed ; and the number of the men was about five thousand. ^ And it came to pass on the morrow, that their rulers, and elders, *h"49 &V"]3" ^"^ Scribes, ''and ''Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high X See Note 21. priest. Were gathered together at Jerusalem." ^And when they had 'ch^jlij;^' set them in the midst, they asked, " By "what power, or by what name, have ye done this ? " SECT\ X. Section X. — St. Peter^s Address to the assembled Sanhedrin. V. tE. 30. Acts iv. 8-22. J. P. 4743. 8 Then ''Peter, filled with the Holy Ghost, said unto them, " Ye Jerusalem. fulers of thc pcoplc, and elders of Israel ! ^ if we this day be exam- aLuke 12.11,12. incd of the good deed done to the impotent man, by what means he is made whole ; ^° be it known unto you all, and to all the people of 6ch. 3.C, ic. Israel, 'that by the Name of Jesus Christ of Nazareth, whom ye cruci- cch. 2.24. jf|g(j^ Vhom God raised from the dead, even by him doth this man d Ps. 118. 22. stand here before vou whole. ^^ This ''is the Stone which was set at Is. 28. 16. M'att.'2i.'42. nought of you builders, which is become the head of the corner. "I'^^'o" V.?.^' ''k' ^^ Neither 'is there salvation in any other; for there is none other 10.43. lTim.2. . •' ' 5, 6. Name under heaven given among men, whereby we must be saved. /Matt. 11.2.5. 13 Now when they saw the boldness of Peter and John, ^and per- ceived that they were unlearned and ignorant men, they marvelled ; and they took knowledge of them, that they had been with Jesus ; ^■ch.3. n. i4g^j,(j beholding the man which was healed ^standing with them, they could say nothing against it. ^^ But when they had commanded them to go aside out of the Council, they conferred among themselves, ft John 11. 47. 16 saying, " What ''shall we do to these men ? for that indeed a nota-. ich. 3. 9,10. ]j]g miracle hath been done by them is 'manifest to all them that dwell in Jerusalem, and we cannot deny it; I'^but that it spread no further among the people, let us straitly threaten them, that they speak hence- Agiin, ch.5.40. fQj.^]-, ^Q jjQ ^g^j^ \^ tl-^jg Name." i*^ And ^they called them, and com- manded them not to speak at all nor teach in the name of Jesus. y See Note 92. ^^ But Pctcr and Johu answered and said unto them, " Whether *it be i ch. 1. 8. & 2. 32. right in the sight of God to hearken unto you more than unto God, "iloh^i fb. j'^f'g^^ yc ' ^^ P*^'" '^^ cannot but speak the things which '"we have Sect. XIII.] DEATHS OF ANANIAS AND SAPPHIRA. 209 seen and heard."' ~^ So when they had further threatened them, they let them go, finding nothing how they might punish them, "because of "Lufe'ao^e^^ig the people ; for all men glorified God "for that which was done. ^"^For fcSQ.a.ch.'s.se. the man was above forty years old, on whom this miracle of healing "'=''• ^- '''^• was showed. Section XI. — The Prayer of the Church on the Liberation of L " St. Peter and St. John. V. M. 30. Acts iv. 23-31. J- P- 4743. ^^ And being let go, "they went to their own company, and reported "'^^ all that the Chief Priests and elders had said unto them. 2"* And ach. 12. i2. when they heard that, they lifted up their voice to God with one ac- cord, and said, "Lord ! 'Thou art God, which hast made heaven and 62Kingsi9. 15. earth, and the sea, and all that in them is, ^^ who by the mouth of thy servant David hast said, — ' Why "did the heathen rage, c Ps. 2. 1. And the people imagine vain things ? '^lnk'e'd%\ 25 The kings of the earth stood up, 22. 1, s." ' And the rulers were gathered together /Luke 4 is Against the Lord, and against his Christ.' Joimio.se. g ch. 2. 23. & 3. ^"^ For "^of a truth, against 'thy holy child Jesus, Avhom thou hast an- ^^■ ointed, both Herod, and Pontius Pilate, with the Gentiles, and the 4 ver^. i3°*Vi. ch. people of Israel, were gathered together, ^^for ^to do whatsoever thy ^^4'^ ^^jg'*!' hand and thy counsel determined before to be done.^ ^^ And now, &?6. 25. &28! Lord! behold their threatenings, and grant unto thy servants ''that ich.2.43.&;5.i2.' with all boldness they may speak thy word, 2° by stretching forth j ch. 3. 6, le. thine hand to heal, 'and that signs and wonders may be done, ^by the ^ ',"'; ^''' name of *thy holy child Jesus." 26.' ^^ And when they had prayed, 'the place was shaken where they "* ""■ ^^• were assembled together ; and they were all filled with the Holy Ghost, "'and they spake the word of God with boldness. SECT. xu. Section XIL — The Union and Munificence of the Primitive Church. ^' ^•^^- . Acts iv. 32, to the end. ' 1 ^-And the multitude of them that believed "were of one heart and ach. 5. 12. nom. of one soul ; 'neither said any of them that aught of the things which ]3.' 11. phii. 1.' he possessed was his own, but they had all things common. "^^And 3.8. ' " ^' with "great power gave the apostles ''witness of the resurrection of the * ^h. 2. 44. Lord Jesus; and 'great grace was upon them all. ^* Neither was "^^^ ^ c^ there any among them that lacked ; ■'^for as many as were possessors e ch. 2. 47. of lands or houses sold them, and brought the prices of the things that /^h. 2.45. o- • o jr c ^ ^ver.37 ch 5 2 were sold, ^^and ^laid them down at the apostles' feet; ''and distri- Ach.2.45. &6 i bution was made unto every man according as he had need. iver. 34,35. . ch 5 1 2 ^^ xlnd Joses, who by the apostles was surnamed Barnabas (which a see Note 24. is, being interpreted. The Son of Consolation), a Levite, and of the country of Cyprus, ^^ having 'land, sold it, and brought the money, and laid it at the apostles' feet.'^ sect^xhl ■ V. M. 31. J. P. 4744. Section XIII. — Deaths of Ananias and Sapphira. Jerusalem. Acts v. 1-10. fl ch 4. 37. ^BuT a certain man named Ananias, with Sapphira his wife, sold a 6Niim.3o.'2. possession ; ^ and kept back part of the price, his wife also being privy Ecdes^'.4!" to it; "and brought a certain part, and laid it at the apostles' feet, c Luke 22. 3. 3 But 'Peter said, "Ananias? why hath "Satan filled thine heart *to *v°;: g/"'^'"- VOL. II. 27 *R 210 THE APOSTLES DELIVERED FROM PRISON. [Part IX. b See Note 25. d vet. 10, 11. e Join 19. 40. lie to the Holy Ghost, and to keep back part of the price of the land ? ^ Whiles it remained, was it not thine own ? and after it was sold, was it not in thine own power ? Why hast thou conceived this thing in thine heart ?*" thou hast not lied unto men, but unto God." ^ And Ananias hearing these words ''fell down, and gave up the ghost. And great fear came on all them that heard these things. ^And the young men arose, 'wound him up, and carried him out, and buried him. ■^ And it was about the space of three hours after, when his wife, not knowing what was done, came in. ^ And Peter answered unto her, " Tell me whether ye sold the land for so much ? " And she said, " Yea, for so much." ^ Then Peter said unto her, " How is it that ye /ver.3. Mau.4.7. {jave agreed together -^to tempt the Spirit of the Lord ? behold ! the feet of them which have buried thy husband are at the door, and shall ^ver.5. carry thee out." ^° Then ^fell she down straightway at his feet, and yielded up the ghost. And the young men came in, and found her = dead, and, carying her forth, buried her by her husband. SECT. XIV. V. M. 31. J. P. 4744. Jerusalem. a ver. 5. ch. 2.43. & 19. 17. 6Jolm9.22. & 12. 42. & 19. 38. c See Note 26. cch.2.47.&4. 21. dch.3.11.&4.32. e ch. 2. 43. & 14. 3. &19.11.Kom. 15. 19. 2 Cor. 12. 12. Heb.2.4. * Or, in every street. /Matt. 9.21. & 14. 36. cli. 19.12. ff Mark 16. 17, 18. John 14. 12. Section XIV. — State of the Church at this time. Acts v. 11-16. ^^ And "great fear came upon all the Church, and upon as many as heard these things. ^^ And ''of the rest durst no man join himself ■= to them : "but the people magnified them. ^'* And behevers were the more added to the Lord, multitudes both of men and women. ^^ And ''they were all with one accord in Solomon's Porch. And 'by the hands of the apostles were many signs and wonders wrought among the people ; ^^ insomuch that they brought forth the sick *into the streets, and laid them on beds and couches, -^that at the least the shadow of Peter passing by might overshadoAV some of them. ^^ There came also a multitude out of the cities round about unto Jerusalem, bringing 'sick folks, and them which were vexed with unclean spirits ; and they were healed every one. Section XV. — An Angel delivers the Apostles from Prison. Acts v. 17-20, and part of ver. 21. ^'''Then "the high priest rose up, and all they that were with him (Avhich is the sect of the Sadducees), and were filled with *indigna- tion, 1® and ''laid their hands on the apostles, and put them in the common prison. ^^ But "the Angel of the Lord by night opened the P^"i^*^" doors, and brought them forth, and said, ^ " Go, stand and cch. 12.7. &16. speak in the temple to the people ''all the words of this life." ^^And di'oha 6 68 & when they heard that, they entered into the temple early in the morn- 17. 3. 1 Joiin 5. ing, and taught. SECT. XV. V. M. 32. J. P. 4745. Jerusalem. a cli. 4. 1, 2, 6. * Or, envy. b Luke 21. 12. SECT XVI. V. M. 32. J. P. 4745. Jerusalem. a ch. 4. 5, 6. Section XVL — The Sanhedrin again assemble — St. Peter asserts before them the Messiahship of Christ. Acts v. part of ver. 21, and ver. 22-3.3. ^1 But "the high priest came, and they that were with him, and called the Council together, and all the Senate of the children of Israel, and sent to the prison to have them brought. ^^ But when the officers came, and found them not in the prison, they returned, and told, ^^ saying, " The prison truly found we shut with all safety, and the keepers standing without before the doors ; but when we had opened, we found no man within." ^'^ Now when the high priest and Sect. XVIII.] THE APPOINTMENT OF THE SEVEN DEACONS. 211 'the captain of the temple and the Chief Priests heard these things, ^^i-uke 22. 4. ci, they doubted of them whereunto this would grow. -^ Then came one c Matt. 21. 26. and told them, [saying,] "Behold! the men whom ye put in prison <2ch. 4. is. are standing in the temple, and teaching the people." ^'^ Then went ^sht^i^h^ the captain with the officers, and brought them without violence ; °for /Mat^ 23. 35. & they feared the people, lest they should have been stoned. ^^ And d see Note 27. when they had brought them, they set them before the Council. And g-<:'i-4.i9. the high priest asked them, ^^ saying, " Did '*not we straitly command ^."14.' ' you that ye should not teach in this Name? and, behold! ye have ^ ^9' Ga.]^3 w^^' filled Jerusalem with your doctrine, ^and intend to bring this man's 1^61.2.24. -Tilood "upon us ! " 'phii'b'i'.''- -^Then Peter and the other apostles answered and said, "We ^ought to obey God rather than men. ^° The ''God of our fathers ftch. 3. 15. raised up Jesus, whom ye slew and 'hanged on a tree ; ^^ Him •'hath 'M^itt-J-si. God exalted with his right hand to be *a Prince and 'a Saviour, ""for to "h. 3.^26."& is. give repentance to Israel, and forgiveness of sins. ^- And "we are his cToi.^^ h?" ^' witnesses of these things, and so is also the Holy Ghost, "whom God "John 15.26,27. hath given to them that obey Him." "^]- '• '• ^ '"■ ^^ When ^they heard that, they were cut to the heart, and took coun- p."^- -■ ^'- ^ ''• sel to slay them. Heb. 2. 10. k. 12. 2. Section XVH. — 5y the Advice of Gamaliel the Apostles are ^— dismissed. V. E,. 32. Acts v. 34, to the end. ^- ^- ^^45. ^*Then stood there up one in the Council (a Pharisee, named °Ga- — maliel,* a doctor of the Law, had in reputation among all the people), ggge^ofegg and commanded to put the apostles forth a little space. "^^ And said * or, beiiemd. unto them, " Ye men of Israel, take heed to yourselves what ye intend ''is'g'^'ioMiatt to do as touching these men. ^'^ For before these days rose up Theu- ^5. is. das, boasting himself to be somebody, to whom a number of men, before'the 1" about four hundred, joined themselves; who was slain, and all, as An"n"o Domfni. many as ^obeyed him, were scattered, and brought to nought. ^" After fSeeNote29. this man rose up Judas of Galilee, in the days of the taxing, and drew "^i cor. ]!'25." away much people after him ; he also perished, and all, even as many ''^''•''■^i-*'^-^- as obeyed him, were dispersed. ^^And now I say unto you, Refrain ech.4.i8. from these men, and let them alone : 'for if this counsel or this work ^^'^^^i ^jii'kia be of men, it will come to bought ; ^'^but 'if it be of God, ye cannot 9.' overthrow it, lest haply ye be found even ''to fight against God." Vom.'s.^s.^l'cor ^"And to him they agreed: and when they had 'called the apos- gg' Heh^w' 34 ties, ^and beaten them^ they commanded that they should not speak James 1. 2. in the name of Jesus, and let them go. ^^ And they departed from 7, ch. 2. 46. ' the presence of the Council, "rejoicing that they were counted worthy J ^i'- 4- 20, 29. to suffer shame for his Name ; '^~ and daily ''in the temple, and in every house, 'they ceased not to teach and preach Jesus Christ. " =^=^=^===^= SECT. xvni. Section XVIII. — The Appointment of the seven Deacons. v. ^.32. Acts vi. 1-6. J. P. 4745. ^ And in those days, "when the number of the disciples was multi- Jerusalem. plied, there arose a murmuring of the 'Grecians against the Hebrews, a eh. 2. 41. & 4. 4. because their widows were neglected 'in the daily ministration. ^ Then ^ ^^^'g ^g '^'^^' the Twelve called the multitude of the disciples unto them, and said, 20. "It ''is not reason that we should leave the word of God, and serve ^V a la n ' a iiXOQ. 10. 17. tables. ^Wherefore, brethren, 'look ye out among you seven men of eOeut. 1. 13. ch. honest report, full of the Holy Ghost and wisdom, whom we may ap- iTim.3. 7.' " point over this ^business ; ** but we ■'^will give ourselves continually to s -^^^ ^"^^ 3°- prayer, and to the ministry of the word." /ch. . 212 THE SPEECH OF ST. STEPHEN. [Part IX. gch.u.24. ^And the saying pleased the whole multitude; and they chose ai.'s.' ' ' Stephen (^a man full of faith and of the Holy Ghost), and ''Philip, hSelNofesi ^^^ Prochorus, and Nicanor, and Timon, and Parmenas, and 'Nicolas j ch. 1. 24. (a proselyte of ''Antioch), ^ whom they set before the apostles : and .'vv'hen they had prayed, *they laid their hands on them. k ch. 8. 17. & 9. 17. & 13. 3. 1 Tim. 4. 14. & 5. 22. 2 Tim. 1 SECT. XIX. Section XIX. — The Church continues to increase in Number.^ Acts vi. 7. And "the word of God increased, and the number of the disciples V. M. 33. multiplied in Jerusalem greatly ; and a great company ''of the priests J. P. 4746. YfQre obedient to the faith. Jerusalem. SECT. XX. i See Note 32 «2"=J>-J2. 24.&19. Section XX. — Stephen, having boldly asserted the Messiahship of b John 12. 42. Christ, is accused of Blasphemy before the Sanhedrin. ' Acts vi. 8-14. ® And Stephen, full of faith and power, did great wonders and miracles among the people. V. iE. 33 or 4. 9 Then there arose certain of the synagogue, which is called the J. P. 4746 or 7. synagogue of the Libertines,'' and Cyrenians, and Alexandrians, and of . — - ' them of Cilicia and of Asia, disputing with Stephen; ^"and "they ''L^k'^2i'\r h ^^^'^ ^^t ^"^'^ t^ resist the wisdom and the spirit by which he spake. 5. 39. See Exod! ^^Theii Hhcy suborned men, which said, "We have heard him speak j]Kini2iio blasphemous words against Moses, and against GoAy ^^And they 13. Matt. 26.59, stirred up the people, and the elders, and the Scribes, and came upon him, and caught him, and brought him to the Council, ^^ and set up false witnesses, which said, " This man ceaseth not to speak [blasphe- "d ^9^26 mous] words against this holy place, and the Law. ^^For Ve have * Or, rit'ts. heard him say, that this Jesus of Nazareth shall ''destroy this place, and shall change the *customs which MoSes dehvered us." SECT. XXI. Section XXL — Stephen defends himself before the Sanhedrin. V. E,. 33 or 4. Acts vi. 15, and vii. 1-50. J. P. 4746 or 7. 15 ^^jj ^\ that sat in the Council, looking steadfastly on him, saw Jerusalem. j^-^ ^^^^ ^^ j^ ^^^ bccn the facc of an angel. ^ Then said the high priest, " Are these things so ? " ^ And he ach.22. 1. gg^jjj^ u Men, "brethren, and fathers, hearken V The God of glory ap- j qI^^_ 12. 1. peared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, ^ and said unto him, ' Get Hhee out of thy coun- try, and from thy kindred, and come into the land which T shall show "12^4 5^'^^' *" thee.' ^ Then ^came he out of the land of the Chaldeans, and dwelt in Charran ; and from thence, when his father was dead, he removed him dGen. 12. 7. & into this land, wherein ye now dwell ; ^and He gave him none inheritance i8'.&i7. 8. '&' in it, no, not so much as to set his foot on ; ''yet He promised that He e Gen. 15. 13 16. would givc it to him for a possession, and to his seed after him, when, /Exod. 12. 40. as yet he had no child. ^ And God spake on this wise, 'That his seed m See Note 35. should sojoum in a Strange land ; and that they should bring them into ^Ex. 3. 12. bondage, and entreat them evil -^four hundred years." '' And the nation A^Gen. 17. 9, 10, ^^ ^hom they shall be in bondage will I judge, said God; and after i Gen. 21. 2,3,4. that shall they come forth, and ^serve Me in this place. iGrn.S.3i^&c. ^ (" Ana ''He gave him the covenant of circumcision : 'and so Abraham fcls'ists' begat Isaac, and circumcised him the eighth day ; ^ and Isaac begat ; Gen. 37.4, 11, Jacob ; and ''Jacob begat the twelve patriarchs. ^Gen'39'^2 0^1 " " "^"^ '^'^^ patriarchs, moved with envy, sold Joseph into Egypt ; "23. ' ' '" ' ""but God was with him, ^"and delivered him out of all his afflictions, "J.°6." ^^' ^^' ^ "^"d gave him favor and wisdom in the sight of Pharaoh king of Egypt ; Sect. XXL] THE SPEECH OF ST. STEPHEN. 213 and he made him governor over Egypt and all his house. ^^ Now "there '>^'^"- '^^■^'^■ came a dearth over all the land of Egypt and Chanaan, and great affliction ; and our fathers found no sustenance. ^~ But '"when Jacob P^en. 42. i. heard that there was corn in Egypt, he sent out our fathers first ; ^•^ and 'at the second time Joseph was made known to his brethren, and ^^^"■'^^■* ^^■ Joseph's kindred was made known unto Pharaoh. ^'' Then "^ sent ''^''''■^^'^'~'^' Joseph, and called his father Jacob to him, and all [his] "kindred, three- " oeai.fo'.^l'. score and fifteen souls. ^^ So 'Jacob went down into Egypt, "and died, « Gen. 46.5. he, and our fathers. ^^ And "were carried over into Sychem, and laid ""Exoif.'e^' in "the sepulchre that Abraham bought for a sum of money of the sons " exoii. is. 19. c r' ,iri /-ni \„ Josh. 24. 33. oi iimmor the lather oi bychem.)" wCen. 23. le. & ^'' " But when ""the time of the promise drew nigh, which God had ^^- ^^■ sworn to Abraham, ^the people grew and multiplied in Egypt; ^^till "gL. 15. 13. another king arose, which knew not Joseph. ^^ The same dealt subt- "^'^ ^1 7 § 9 illy with our kindred, and evil entreated our fathers, ^so that they cast ps. 105. 24,'25. out their young children, to the end they might not live. 2 Ex. 1.22. 20 " In "which time Moses was born, and 'was *exceeding fair, and l^l'^'-^'m nourished up in [his] father's house three months. ^^ And ^vlien he *ot, fair to God. was cast out, Pharaoh's daughter took him up, and nourished him for « Ex. 2. 3-10. her own son. ^~ And Moses was learned in all the wisdom of the Egyp- tians ; and was ''mighty in words and in deeds. -^ And "when he was '^ I;"''^ ^,V?<^ o J ... € xjX. 2. 11, 19. full forty years old, it came into his heart to visit his brethren the children of Israel. ~^ And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian. ^^ tFor he supposed his brethren would have understood how that God ^ °'' '^"''' by his hand would deliver them ; but they understood not. ^^ And •^the next day he showed himself unto them as they strove, and would /^xod. 2. 13. have set them at one again, saying, ' Sirs, ye are brethren ! why do ye wrong one to another ? ' ^^ But he that did his neighbour wrong thrust him away, saying, ' Who ^made thee a ruler and a judge over ^i4.''ch.4.7.'^' us ? ^* Wilt thou kill me, as thou didst the Egyptian yesterday ? ' ^^ Then '"fled Moses at this saying, and was a stranger in the land of ''& 4?2i).\'?8.^3, Madian, where he begat two sons. ''• ^^ " And 'when forty years were expired, there appeared to him in the ^^.x. 3. 2. wilderness of Mount Sina an Angel of the Lord in a flame of fire in a bush. ^^ When Moses saw it, he wondered at the sight ; and as he drew near to behold it, the voice of the Lord came [unto him], ^^ smj- ing, ' I ^am the God of thy fathers, the God of Abraham, and the God •^HJ'b'if le^' of Isaac, and the God of Jacob.' Then *Moses trembled, and durst k Ex. 3. 5. Josh, not behold. •^^ Then said the Lord to him, ' Put off thy shoes from thy feet ; for the place where thou standest is holy ground. ^* I 'have ' ^^' "*■ ^" seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to dehver them ; and now come, I will send thee into Egypt.' m Ex. ]4. 19. ^^ " This Moses whom they refused, (saying, ' Who made thee a ruler „^™\o°4i^& and a judge ? ') the same did God send to be a ruler and a deliverer 33. i. "by the hand of the Angel which appeared to him in the bush. ^^ He "& toji h^&^m! "brought them out, after that he had "showed wonders and signs in ^^- ^"^^ ■^^• . . 77 Ex 14. 21 27 the land of Egypt, ^and in the Red Sea, 'and in the wilderness forty 28,29. ' ' veirs ' ^^' ^^' ^' ''^' ^'' " This is that Moses which said unto the children of Israel, 'A '^ch. 3.'22.' ""Prophet shall the Lord [your] God raise up unto you of your brethren, t or, m mysc//. tlike unto me ; 'him shall ye hear.' ^^ This 'is He that was in the jex^w. 3, iV. Church in the wilderness with "the Angel which spake to him in the «is. 63. 9. cai. Mount Sina, and ivith our fathers, "who received the lively "oracles to wEx.ai.hDeut. give unto us; ^^ to whom our fathers would not obey, but thrust him jofJ,'f "n ^^'^^ from them, and in their hearts turned back again into Egypt, ^"^ saying «, Rom. 3. 2. 214 THE MARTYRDOM OF ST. STEPHEN. [Part IX f Deurg^e ""unto Aaron, ' Make us gods to go before us : for as for this Moses, which Ps. lo's. 19. brought us out of the land of Egypt, we wot not what is become of Ezek. 90. 25, 39. him.' ^^ And ^they made a calf in those days, and offered sacrifice 2Th'ess.2.'ii. unto the idol, and rejoiced in the works of their own hands. ^^ Then "i7.l3!2Kin»'3i7. "^God tumcd, and gave them up to worship "the host of heaven ; as it J6-J&21. s.^jer. is written in the Book of the Prophets, — 6 Amos 5.25,26, r r\ h i e t i i o See Note 37. ' U yc housc oi israel ! * Exod'.'35'!^4o.''& Have ye offered to me slain beasts and sacrifices /ros^h.'s^M.^'^' By ^^^ space o/ forty years in the wilderness? t Or, having re- 43 Yea, ye took up the tabernacle of Moloch, ei. e. Joshua — And the Star of your god Remphan, /Ne'h. 9. 24. Ps. Figurcs which ye made to worship them :° ^■.I's.^^g^'^^' And I will carry you away beyond Babylon.' g 1 Sam. 16. 1. 2 Sam. 7. 1. Ps. 44 Qyj. fgthers had the tabernacle of witness in the wilderness, as He 89. 19. ch.13.22. , , . , ., , . ^^ ,. , , , ,, , . ' , ft 1 Kings 8. 17. had appointed, ^speaking unto Moses, that he should make it accord- Ps. i32!'4,*5. ' ing to the fashion that he had seen ; "^^ which ''also our fathers, tthat 'g.ao^^ichVof^ came after, brought in with 'Jesus into the possession of the Gentiles, 17. 12. 2 chron. /whom God dravc out before the face of our fathers, unto the days of j 1 Kings 8. 27. David. ''^ Who ^found favor before God, and ''desired to find a tab- 6. 18. oh. 17. 24. ernacle for the God of Jacob. '*'' But 'Solomon built him a house. *Mutr5.^34,"35. '^^ Howbeit, ■'the Most High dwelleth not in [temples] made with hands ; &23. 22. g^g gaith the ''prophet, — SECT. XXII. *^ ' Heaven is my throne, — And earth is my footstool. T^:^?.°'' t What house will ye build me ? saith the Lord ; J. P. 4746 or 7, •' ' Jerusalem. Oi" what is the placc of my rest ? 50 Hath not my hand made all these things ?] Section XXH. — Stephen, being interrupted in his Defence, reproaches a Exod. 32. 9. & 33. 3. Is. 48. 4. b Lev. 26. 41. Deut. 10. 16. Jer. 4.4. & 6.10, & 9. 26. Ezelc. 44. 9. the Sanhedrin as the Murderers of their Messiah. c 2 Ciiron. 36. 16 ^ ■•,.,,.„ Matt. 21. 35. & Acts vii. 51-53. 1 Tiie'ss. 2. 15. ^^ " Ye "stiffnecked ! and 'uncircumcised in heart and ears! ye do eExod'.2o.'i. always resist the Holy Ghost, as your fathers did, so do ye. ^^ Which Heb^i'2' '^^ ^^^ Prophets have not your fathers persecuted? and they have p See Note 38. slain them which showed before of the coming of ''the Just One, of ===== whom ye have been now the betrayers and murderers ; ^^ who "have SECT, xxiir. received the Law by the disposition of angels,? and have not kept it." V.iE. 33or4. =^ J. P. 4746 or 7. Section XXHL — Stephen, praying for his Murderers, is stoned to Jerusalem. Death. Acts vii. 54, to the end, «nrf viii. beginning ofver. 1, and ver. 2. '^mltt's'il' ^* When "they heard these things, they were cut to the heart, and ch. 10. ii. they gnashed on him with their teeth. ^^ But he, ''being full of the see"iohn 1.' 51. Holy Ghost, lookcd up steadfastly into heaven, and saw the glory of e f Kin'^s 2L^i3. God, and Jesus standing on the right hand of God, ^^ and said, "Be- Heb'^is^ii. hold ! ^I see the heavens opened, and ''the Son of Man standing on ■^^''•'^\-}^A ,„ the right hand of ""God ! " ^^Then they cried out with a loud voice, g Deut. 13. 9, 10. c' II- 1 1 • -1 1 sa 1 & 17. 7. ch. 8. 1. and stopped their ears, and ran upon him with one accord ; ^° and r See Note 40. "cast him out of the city, ■'^and stoned him. And ^the witnesses laid s See Nott 41. dowu their clothes at a young man's ""feet, whose name was Saul, ^^ and a ch. 5. 33 b ch. 6. 5. '23^' 4^6'^' ^"""^ ^'^^y stoned Stephen, '"calling upon God, and saying, "Lord 'Jesus, ich. 9.4 36. & 9: k Matt. £ &"^!34. ' said this, he fell asleep. j ch. 9. 40. & 20. 'receive my spirit ! " ^° And he -'kneeled down, and cried with a loud ft Matt. 5.44. voice, "Lord, '^lay not this sin to their charge ! " And when he had Sect. XXVII.] PETER REPROVES SIMON MAGUS. 215 ^ And 'Saul was consenting unto his death. ^ And devout men 'ch-7. ss.&aa carried Stephen to his burial, and "made great lamentation over him.' m Gen. 23. q. & "^ ° 50. 10. 2 Sam. 3 _________^_________ 31. t See Note 42. Section XXIV. — General Persecution of the Christians, in which Saul (afterwards St. Paul) particularly distinguishes himself ^^ Acts viii. latter part ofver. 1, and ver. 3. SECT. XXIV. ^ And at that time there was a great persecution against the Church „ ~^'^d which was at Jerusalem ; and "they were all scattered abroad through- j 'p 4747 out the regions of Judsea and Samaria, except the apostles." ^ As for Jerusalem. Saul, 'he made havoc of the Church,^ entering into every house, and ach.vLid. hauling men and women committed them to prison. u see Note 43. 6cb. 7.53. & 9.1, ^^=^^^^=^^^^^^^= ]3, 21. &22.4. &26. 10,11. Section XXV. — Philip the Deacon, having left Jerusalem on account of gS?i. 13.^' the Persecution, goes to Samaria, preaches there, and worJcs Miracles. fTiiif'/'ia Acts viii. 5-13. a See Note 44. ^Then "Philip went down to the city of Samaria,y and preached ^_-______ Christ unto them. ^ And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which ^^'^^' •^^^' he did. " For ''unclean spirits, crying with loud voice, came out of V. M. 34. many that were possessed with them ; and many taken with palsies, J- ?• 4747. and that were lame, were healed. ^And there was great joy in that ^amana. city. « i^h. 6. 5. ^But there was a certain man called Simon, '^ which beforetime in jjiarkiTn? the same city "used sorcery, and bewitched the people of Samaria, z see Note 46. "^giving out that himself was some great one ; ^° to whom they all gave ' •=*»• ^^-e. heed, from the least to the greatest, saying, " This man is the great power of God." ^^ And to him they had regard, because that of long time he had bewitched them with sorceries. ^^ But when they believed Philip preaching the things 'concerning the kingdom of God, and '''^''- '•^■ the name of Jesus Christ, they were baptized, both men and women. ^^ Then Simon himself believed also, and when he was baptized, he continued with Philip ; and wondered, beholding the *miracles and *^reaf^aci'J. signs which were done. Section XXVI. — St. Peter and St. John come down from Jerusalem to ^ect. xxvi. Samaria, to confer the Gifts of the Holy Ghost on the new Converts, v. E!.. 34. Acts viii. 14-17. J. p. 4747. ^^ Now when the apostles which were at Jerusalem heard that Sama- samaria. ria had received the word of God, they sent unto them Peter and ach. 2.33. John; ^^ who, when they were come down, prayed for them, "that bch.i'j.z. they might receive the Holy Ghost. ^^ (For 'as yet He was fallen ''cii.'^g.'se.' upon none of them, only "they were baptized in ''the name of the 'icii.io.48. &19. Lord Jesus.) ^^ Then "laid they their hands on them, and they received eJii e 6 &19 6 the Holy Ghost.- '^''•^•'- ., .' a See Note 47. Section XXVII. — St. Peter reproves Simon Magus. Acts viii. 18-24. SECT^xvrr. '^ And when Simon savv^ that through laying on of the apostles' V. M. 34. hands the Holy Ghost Avas given, he oflered them money, ^^ saying, J- P- 4747. " Give me also this power, that on whomsoever I lay hands, he may ^"mana- receive the Holy Ghost." ^^ But Peter said unto him, "Thy money ''g^^";^^ 5 ^^''^ perish with thee! because "thou hast thought that 'the gift of God jch. 2r38.& io. may be purchased with money. ^^ Thou hast neither part nor lot in ^°■^'^^■'^'■ this matter ; for thy heart is not right in the sight of God. -- P^epent 216 « Dan. 4. 27. 2Tim. 2. 25. d Heb. 12. 15. e Gen. 20. 7, 17. Exod. 8. 8. Num. 21. 7. 1 Kings 13. 6. Job 42. 8. James 5. 16. SECT. XXVIII. V. vE. 34. J. P. 4747. Samaria. SECT. XXIX. V. m. 34. J. p.* 4747. Gaza, b See Note 48. a Zeph. 3. 10. c See Note 49. b Jolin 12. 20. c Is. 53. 7, d See Note 50. c See Note 51. f See Note 52. d Luke 24. 27. ch. 18. 28. c cli. 10. 47. g See Note 53. /Matt. 28. 19. Aiark 16. 16. g See Mark 1. 1. h 1 Kings 18. 12. 2 Kii gs2. 16. Ez,»k. 3. 12, 14. h See N te 5'. SECT. XXX. V. TE. 34. J. P. 4747. Judaea. a Matt. 10. 23. ch. 11.19. i jee Note;5. PHILIP PREACHES THROUGHOUT JUDiEA. [Part IX. therefore of this thy wickedness, and pray God, 'if perhaps the thought of thine heart may be forgiven thee. ^^ Yoy I perceive that thou art in ''the gal! of bitterness, and in the bond of iniquity." ^4 Then an- swered Simon, and said, " Pray 'ye to the Lord for me, that none of these things which ye have spoken come upon me." Section XXVIII. — St. Peter and St. John preach in many Villages of the Samaritans. Acts viii. 25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samaritans. Section XXIX. — The Treasurer of Queen Candace, a Proselyte oj Righteousness, is converted and baptized by Philip, who now preaches through the Cities of Judcea. Acts viii. 26, to the end. ^^ And the Angel of the Lord spake unto Philip, saying, " Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza. "^ Which is desert." ^^ And he arose and went : and, be- hold ! "a man of Ethiopia, a '^eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and 'had come to Jerusalem for to worship, ^^ was returning, and sitting in his chariot read Esaias the prophet. ^^ Then the Spirit said unto Philip, " Go near, and join thyself to this chariot." ^° And Philip ran thither to him, and heard him read the prophet Esaias, and said, " Under- standest thou what thou readest?" ^^ And he said, " How can I, except some man should guide me ? " And he desired Philip that he would come up and sit with him. ^^ The place of the Scripture which he read was 'this, — " He was led as a sheep to the slaughter. And like a lamb dumb before his shearer, So opened He not his mouth.*^ ^^ In his humiliation his judgment was taken away ; And who shall declare his generation?® For his life is taken from the earth." 2^ And the eunuch answered Philip, and said, " I pray thee, of whom speaketh the *" prophet this ? of himself, or of some other man ? " 2^ Then Philip opened his mouth, ''and began at the same Scripture, and preached unto him Jesus. ^^ And as they went on their way, they came unto a certain water ; and the eunuch said, " See, here is water ! "what doth hinder me to be ^baptized ? " ^'' [And Philip said, " If ■^thou behevest with all thine heart, thou mayest." And he answered, and said, " I ^believe that Jesus Christ is the Son of God ! "] 38^j^^ he commanded the chariot to stand still ; and they went down both into the water, both Philip and the eunuch : and he baptized him. 33 And when they were come up out of the water, ''the Spirit of the Lord caught away Philip ;'' that the eunuch saw him no more, and he went on his way rejoicing. *° But Philip was found at Azotus ; and passing through he preached in all the cities, till he came to Csesarea. Section XXX. — Many of the Converts, who had fled from Jerusalem in consequence of the Persecution there, preach the Gospel to the Jews in the Provinces. Acts viii. 4. Therefore "they that were scattered abroad went every where preaching the word.' Sect. XXXIII.] SAUL IS BAPTIZED AND PREACHES. 217 Section XXXI. — Saul, on his ivay to Damascus, is converted to the sect, xxxi Religion he was opposing, on hearing the Bath Col, and seeing the v. JE. 35. ShecUnah> J- P- 4748. Acts ix. 1-9. Near Damascus. ^ And "Saul, vet breathinsr out threateninss and slaughter 'aD;ainst k see Note 56. the disciples of the Lord, went unto the high priest, ^and desired 13."] Tim. i. is! of him letters to ""Damascus to the synacfogues, that if he found any *of ' ^<=® Notes?. , , , J o r> ^ • I ^ 1 • .I m See Note 58. this way," whether they were men or women, he might bring them * q^ „^ j,,^ ^^^^ . bound unto Jerusalem. ^And 'as he journeyed, he came near Da- so ch. 19. 9, 23. mascus : and suddenly there shined round about him a light "from ftcirss.Y&se. heaven ; '*and he fell to the earth, and heard a voice saying unto him, ^^- icor. 15. 8. . o Sec NotG 60 "Saul! Saul! 'why persecutest thou me ? " ^And he said, " Who <,ji;,tt.. 25.40, &c. art thou, Lord ? " And the Lord said, " I am Jesus whom thou per- .ich.s. 39. secutest: [''it is hard for thee to kick against the Ppricks." ^ And he Pf*"? ^°'^,„^^\ 11- 1 • 1 1 -1 T 1 e 1 -11 1 e Luke 3. 10. ch. trembling and astonished said, "Lord, what wilt thou have me to 2.37. &i6. 30. do ? " And the Lord said unto him,] " Arise, and go into the city, and it shall be told thee what thou must do." '' And -^the men which ■''^™-;-,'Vi ^^° en. 2'4. y. & yo. journeyed with him stood speechless, hearing a voice, but seeing no i3. man.i ^ And Saul arose from the earth ; and when his eyes were q see Note 62. opened, he saw no man ;■■ but they led him by the hand, and brought ' see Note 63. him into Damascus. ^ And he was three days without sight, and nei- ° ^^^ ^°*® ^''• ther did eat nor drink.' Section XXXIL— ^gmZ is baptized. sect._xxxii. Acts ix. 10-18, and beginning of 19. V.M. 35. ^° And there was a certain disciple at Damascus, "named Ananias ; J. P. 4748. and to him said the Lord in a vision, " Ananias ! " And he said, Damascus. "Behold! I am here. Lord!" ^'^ And the Lord said unto him, ach.22. 12. " Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, 'of Tarsus; for, behold! he '^ch. 21. 39.&^. prayeth, ^^ and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." Y"' o, ^^ Then Ananias answered, " Lord, I have heard by many of this man, 59. &22. le. 'how much evil he hath done to thy saints at Jerusalem. ^'' And here 2Tim. 2. ^2. he hath authority from the Chief Priests to bind all ''that call on thy 'gf&lgntom: Name." ^^But the Lord said unto him, " Go thy way, for 'he is a 1. i.icor.is. chosen vessel' unto Me, to bear my Name before -'^the Gentiles, and Ephes. 3. V, s! ^kings, and the children of Israel. ^^ For ''I will show him how great 2Tim. i.'ii. things he must suffer for my Name's sake." * see Note 65. ^'^And 'Ananias went his way, and entered into the house; and i3?G'ai.'2.'7, a.' •'putting his hands on him said, " Brother Saul ! the Lord (even Jesus, ^^%^{ ^f^- that appeared unto thee in the way as thou camest) hath sent me, that sch. 20.23. &21. thou mightest receive thy sight, and *be filled with the Holy Ghost." //,," IxTa^s?^' i^And immediately there fell from his eyes as it had been scales, and jch. 8. n.' he received sight forthwith, and arose, and was baptized, ^^ and when ''fc'g.^iy^'&iais! he had received meat, he was strengthened. Section XXXIII. — Saul preaches in the Synagogues to the Jeivs. SECT. XXXIII. Acts ix. paH ofver. 19, and 20-30. V. JE. 35. ^^ Then "was [Saul] certain days with the disciples which were at ^- ^- '^'^'*^- Damascus ; ^^ and straightway" he preached [Christ] in the synagogues, 'that He is the Son of God. ^^ But all that heard him were amazed, and said ; " Is "not this he that destroyed them which called on this t see Mark 1. 1 Name in Jerusalem ? and came hither for that intent, that he might /^^ s. 3. ver. 1. bring them bound unto the Chief Priests." ^^ But Saul increased the '^^'- 1- ^^' ^• VOL. II. 28 s a ch. 26. 20. u See Note 66. 218 ST. PETER RAISES DORCAS FROM THE DEAD. [Part IX. d ch. 18. 23. more in strength, ''and confounded the Jews which dwelt at Damas- cus, proving that this is very Christ. ^S\'^- ^,\^^- ^^ And after that many days were fulfilled, ^the Jews took counsel to 3. 2 Cor. 11. 26. , .,, , . „ . , ,.,-'.-' . ' r oi i » i i /2Cor. 11. 32. kili mm ; -''but •'their laying await was known oi feaul. And they watched the gates day and night to kill him ; ^^ then the disciples took ^i^sam.^ w.^ia.^' him by night, and ^let him down by the wall in a basket.'' X See Note 67. 26 ^jj^j ''vv'hcn [Saul] was comc to Jerusalem, y he assayed to join ^ih'^ii^' '^^'' himself to the disciples ; but they were all afraid of him, and believed y See Note 68. not that hc was a disciple. ^'^ But 'Barnabas took him, and brought xch. 4. 36. & 13. ^,j-^^^ ^Q ^j^g apostles, and declared unto them how he had seen the jver. 20, 22. Lord lu thc Way, and that He had spoken to him, ■'and how he had k Gal. 1. 18. preached boldly at Damascus in the name of Jesus. ^^ And ^he was . ro J- ^ , with them coming in and going out at Jerusalem, ^^ and he spake I [Ot, disputed coU , , „ . , ^ i t i t a i ; t i • i mr-t ToquiaUy.—BD.j boldly lu the name oi the Lord Jesus. And disputed against the Gre- m ch. 6. 1. & 11. cians ; "but they went about to slay him. ^'^ Which when the brethren n ver.. 23. 2 Cor. kucw, they brought him down to Csesarea, and sent him forth to Tarsus. SECT. XXXIV. gEcxjQj^ XXXIV. — St. Peter, having preached throughout Judcea, V. M. 38-40. comes to Lydda, where he cures ^neas, and raises Dorcas from the J. P. 4751-53. dead. ^^!ff^"<'- Acts ix. 32, to the end. och. 8. 14. ^2 And it came to pass, as Peter passed "throughout all quarters, he came down also to the saints which dwelt at Lydda. ^^ And there he found a certain man named JEneas, which had kept his bed eight years, and was sick of the palsy. -^^ And Peter said unto him, V.'^io^" ^' ^^' ^ " ^neas ! ''Jesus Christ maketh thee whole : arise, and make thy bed ! " And he arose immediately. ^^ And all that dwelt in Lydda c 1 chron. 5. 16. a,nd 'Sarou saw him, and ''turned to the Lord. 36 Now there was at Joppa a certain disciple named Tabitha (which, *or,Doe,oT,Roe. \yy interpretation, is called *Dorcas) : this woman was full 'of good 'th.'sI'sT ' works and almsdeeds which she did. ^^ And it came to pass in those days, that she was sick, and died ; whom when they had washed, they /ch. ]. 13. \^\^ jigj. /jn a,n upper chamber. ^^ And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent ^or^be grieved. uTxto him two mcu, dcsiriug him that he would not tdelay to come to them. 3^ Then Peter arose and went with them. When he was come, they brought him into the upper chamber, and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, ^ Matt. 9.25. while shc was with them. '*" But Peter "'put them all forth, and ftch. 7. 60. ''kneeled down, and prayed; and turning him to the body, 'said, ^^I'^u^'"^- "Tabitha, arise!" And she opened her eyes : and when she saw Peter, she sat up. ^^ And he gave her his hand, and lifted her up, z See Note 69. and whcn he had called the saints and widows, he presented her j John 11. 45. & alive. ^ ^^ And it was known throughout all Joppa ; ^and many believed kch "o 6 i" the Lord. '^^ And it came to pass, that he tarried many days in a See Note 70. Joppa, with onc *Simon a tanner.'' SECT. XXXV. Section XXXV. — The Churches are at rest ^from Persecution, in V. M. 38-40. consequence of the Conversion of Saul, and the Conduct of Caligula. J. P. 4751-53. Acts ix. 31. bSe6N^7i. Then "had the Churches rest"' throughout all Judaea and Galilee a Seech. 8.1. and Samaria, and were edified, and, walking in the fear of the Lord, c Sea Note 72. ^^^ -^^ ^^^ comfort of the Holy Ghost, were multiplied. Sect. II.] ST. PETER VISITS CORNELIUS. 219 PART X. THE GOSPEL HAVING NOW BEEN PREACHED TO THE JEWS IN JERUSALEM, JUD^A, SAMARIA, AND THE PROVINCES, THE TIME ARRIVES FOR THE CONVERSION OF THE DEVOUT GEN- TILES, OR PROSELYTES OF THE GATE.' Section I. — St. Peter sees a Vision, in which he is commanded to visit sect. i. a Gentile, who had been miraculously instructed to send for him. „ TT.^ A 1 i« V.^. 40. Acts x. 1-16. j p 4-53 ^ There was a certain man in Csesarea called Cornelius, a centurion cssarea and of the band called the Italian band, '^ a "devout man, and one that ^' 'feared God with all his house, -which gave much alms to the people, a see Note 1. and prayed to God alway. ^He '^saw in a vision evidently, about the ''Z%^-2^^'^'^ ninth hour of the day, an angel of God coming in to him, and saying * "^'^ 35- unto him, '• CorneUus ! " *And when he looked on him, he was 'J^''- ^°- '='^- "• afraid, and said, " What is it, Lord ? " And he said unto him, " Thy prayers and thine alms are come up for a memorial before God. ^And now send men to Joppa, and call for one Simon, whose sur- name is Peter: ^he lodgeth with one "^Simon a tanner, whose house <^ch. 9. 43. is by the seaside; ['he shall tell thee what thou oughtest to do.]" ech. 11. 14. ''And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually ; ^ and when he had declared all these things unto them, he sent them to Joppa. ^ On the morrow, as they went on their journey, and drew nigh unto the city, -^Peter went up upon the housetop to pray about the /'=''• "-s.&c. sixth hour. ^° And he became very hungry, and would have eaten ; but while they made ready, he fell into a*" trance, ^^ and ^saw heaven b see Note 2. opened, and a certain vessel descending [unto him], as it had been a ^la^.u'.^^' ^^^ great sheet knit at the four corners, and let down to the earth ; ^-wherein were all manner of fourfooted beasts of the earth, [and wild beasts,] and creeping things, and fowls of the air. ^^ And there came ^ j^ev u 4 &20 a voice to him, "Rise, Peter! kill, and eat!" ^'^But Peter said, 25. c'eut. 14. 3, ' " Not so, Lord ! for ''I have never eaten any thing that is common or i Mat^io. ii.ver. unclean." ^^ And the voice spaJce unto him again the second time, ff- iJ^T'cot-" 10' " What 'God hath cleansed, that call not thou common." ^^ This was ^s! ^ Tim. 4. 4.' done thrice ; and the vessel was received up again into heaven. Tit. 1. 15. Section IL — St. Peter visits Cornelius, a Roman Centurion. sect, ii. Acts x. 17-33. V. M. 40. ^'' Now while Peter doubted in himself what this vision which he J- P- '^^53. had seen should mean, behold ! the men which were sent from Cor- cesarea. nehus had made inquiry for Simon's house, and stood before the gate, ^^and called, and asked whether Simon, which was surnamed Peter, were lodged there. ^^ While Peter thought on the vision, "the Spirit said unto him, ach. 11. 12. '■' Behold ! [three] men seek thee ; ^^ arise "therefore, and get thee * i^h- is- 7. down, and go with them, doubting nothing; for I have sent them." ^^ Then Peter went down to the men [which were sent unto him from Cornelius ;] and said, " Behold ! I am he whom ye seek ; what is the cause wherefore ye are come?" ^-And they said, " Cornelius 'the c ver. 1, 2, &«. 220 CORNELIUS IS BAPTIZED. [Part X. d ch. 22. 12. centurion (a just man, and one that feareth God, and ''of good report 12.' ■ ' ' among all the nation of the Jews), was warned from God by a holy ■''Rev."i9.^]o^'& 3^ngel to send for thee into his house, and to hear words of thee." 22. 9. 23 Then called he them in, and lodged them. ^28? ch. ii.'s. ' And on the morrow Peter went away with them, ^and certain ^chi5 ^8 '9" brethren from Joppa accompanied him. ^^ And the morrow after they Ephes. 3.' 6. entered into Csesarea. Knd Cornelius waited for them, and had called '■ at'.!' ia' n together his kinsmen and near friends. ^^ And as Peter was coming J Matt. 23. 3. . o . . . . C Mark 16. 5. jn, Comelius met him, and fell down at his feet, and worshipped k ver. 4, &c! Mm. ^^ But Pctcr took him up, saying, " Stand •'^up ; I myself iHeb. e.'io.' also am a man!" ^^ And as he talked with him, he went in, and '^dme^—E.D^]^^^ found many that were come together. ^^ And he said unto them, _^_____^ " Ye know how ^that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation ; but ''God hath SECT TTT I L J ■' ■' — '- ' showed me that I should not call any man common or unclean. V. M. 40. 29 Therefore came I unto you without gainsaying, as soon as I was J. P. 4753. ggjj^ £qj.^ j g^gj^ therefore for what intent ye have sent for me ? " — ^^ And Cornelius said, " Four days ago I was fasting until this hour ; "2 chron. 19. 7. and at the ninth hour I prayed in my house, and, behold ! 'a man s^ik^gIkI^T" stood before me^in bright clothing, ^^and said, ' Cornelius, ''thy prayer Ephes. 6. 9, Col. ig heard, 'and thine alms are had in remembrance in the sight of God. 3. 25. 1 Pet. 1.17. „„ T , , ^ . J ch. 15. 9. Rom. 3- gend therefore to Joppa, and call hither Simon, whose surname is 2. 13 27. & 3.22 , . . 29. &. id. i2,'i3; Peter (he is lodged in the house of one Simon, a tanner, by the sea- Gai?3. 28. ' side), who, when he cometh, shall speak unto thee.' ^•'Immediately I'sl'^e.' ^' '"'' '^^' therefore I sent to thee; and thou "hast well done that thou art d See Note 4' comc. Now therefore are we all here present before God, to hear all cis.57. 19. Eph. things that are commanded thee of God." 2. 14, 16, 17. ° Col. 1. 20. . . d Matt. 28. 18. ~~ — ■ 1 Cor. 15. 27. Section III. — St. Peter first declares Christ to he the Saviour of all, 1 Pet. 3. ^. " even of the Gentiles, who believe in him. Rev. 17. 14. & K r,A Ar, 19. 16. Acts x. 34-43. /Luke 4.' 18.' ch. ^* Then Peter opened his mouth, and said, "Of "a truth I perceive Heb' f 9' ^'^' ^^^^ GoA is no respecter of persons ; ^^ but ''in every nation he that g- John 3. 2. feareth Him, and worketh righteousness, is "^accepted with Him. ^^ The ^ch's'zo' word"^ which God sent unto the children of Israel, "preaching peace by jch. 2. 24. Jesus Christ : (''he is Lord of all.) That word, I say, ye know, which 'ch.°i3. 31. ' " was published throughout all Judaea, and 'began from Galilee, after z*Luke^4!'3o'43. the baptism which John preached; ^^how -^God anointed Jesus of Jjiatf 28"'i9 Nazareth with the Holy Ghost and with power, who went about doing 20. ch. 1. 8. ' good, and healing all that were oppressed of the Devil ; ^for God was with ch' 17. 31. ' ' him. ^^ And ''we [are] witnesses of all things which he did both in the "i'vm}tw}^' land of the Jews, and in Jerusalem ; 'whom they slew and hanged on W^.'i.'i.' a tree. '^^ Him ^God raised up the third day, and showed him openly, ^zi'zf^^JV' ^^ C"*-*^ ''^^ ^^' ^^^ people, but unto witnesses"" chosen before of God, 24. Mi'c. 7. is.' even to us, 'who did eat and drink with him), after he rose from the MaK '4. '2'.ch. 26. dcad ; ^^and ""he commanded us to preach unto the people, and to {?h. 15. 9. & 26. testify "that it is he which was ordained of God to he the Judge °of Gai^3°'2'2^'' "• quick and dead. ''^ To ''him give all the Prophets witness, that through his Name 'whosoever believeth in him shall receive remission of SECT. IV. sins. V. M. 40. J. P. 4753. Csesarea. Section IV. — Cornelius and his Friends receive the Holy Ghost, and are haptized. Acts x. 44, to the end. "it'ie, n'.&^ii. ^'' While Peter yet spake these words, "the Holy Ghost fell on all ?^' oc, them which heard the word. *^ And ''they of the circumcision which ver. isoi •' Sect. VI.] THE CONVERTS PREACH TO THE GENTILES. 221 believed were astonished, as many as came with Peter, 'because that «^|jj y-]^. on the Gentiles also was poured out the gift of the Holy Ghost ; ^^ for they heard them speak with tongues, and magnify God. Then answered Peter, "^^ " Can any man forbid water, that these should not ''g" 9 Roi^^'i^ jg' be baptized, which have received the Holy Ghost ''as well as we?" ei'cor. 1. n.' ^^ And "he commanded them to be baptized ^in the Name of the Lord, -f^^- ^- ^- ^ ^■ Then prayed they him to tarry certain days. Section V. — St. Peter defends his Condtbct in visiting and baptizing sect, v. Cornelius. V. M. 40. Acts xi. 1-18. J. P. 4753. ^ And the apostles and brethren that were in Judaea heard that the Jerusalem. Gentiles had also received the word of God. ^ And when Peter was come up to Jerusalem, "they that were of the Circumcision contended "^ch^.^io. 45. Gai. with him, ^saying, "Thou 'wentest in to men uncircumcised, 'and *ch. 10. as. didst eat with them." oGai.2.12. '* But Peter rehearsed the matter from the beginning, and expounded it ''by order unto them, saying, ^ " I "was in the city of Joppa praying : ''Luke i. 3. and in a trance, I saw a vision, A certain vessel descend, as it had ""^ ' ' ' been a great sheet, let down from heaven by four corners ; and it came even to me ; ^ upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. ^ And I heard a voice saying unto me, ' Arise, Peter ! slay and eat ! ' ^ But I said, ' Not so, Lord ! for nothing common or unclean hath at any time entered into my mouth.' ^ But the voice answered me again from heaven, 'What God hath cleansed, that call not thou common.' ^^ And this was done three times : and all were drawn up again into heaven. ^^ And, behold! immediately there were three men already come unto the house where I was, sent from Csesarea unto me. ^~ And ^the Spirit bade me go .'"■'°'^" ^^- ^3- "'' with them, nothing doubting; moreover ^these six brethren accom- ^-ch. 10.23. panied me, and we entered into the man's house. ^^ And Mie showed Ach. 10. 30. us how he had seen an angel in his house, which stood and said unto him, ' Send [men] to Joppa, and call for Simon, whose surname is Peter ; ^'^ who shall tell thee words, whereby thou and all thy house shall be saved.' ^^ And as I began to speak, the Holy Ghost fell on ich. 2. 4. them, 'as on us at the beginning. ^^ Then remembered I the word of i m^". 3. ii. the Lord, how that he said, ' John, ■'indeed, baptized with water; but ch. 1.5. &' 19/4. *ye shall be baptized with the Holy Ghost.' "Forasmuch 'then as ''i'.'&Vis."""^' God gave them the like gift as he did unto us, who believed on the ich. 15. 8, 9. Lord Jesus Christ; '"what was L that I could withstand God?" mch. 10.47. ^^When they heard these things, they held their peace, and glorified »Rom- 10. 12. God, saying, " Then "hath God also to the Gentiles granted repentance unto life ! " . 13. Section VL — The Converts who had been dispersed by the Persecution sect, vi. after the Death of Stephen, having heard of the Vision of Peter, y. IE,. 41. preach to the devout Gentiles also. J. P. 4754. Acts xi. 19-2] . J"^^" ?nd '^o rrovinoes. a ch. 8. 1. f See Note 6. 1^ Now "they which were scattered abroad, upon the persecution that arose about Stephen, travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.'" 2° And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto 'the Grecians, preaching the Lord *ch. e. 1.&9.29. Jesus. ^^ And "the hand of the Lord was with them: and a great ''2.47! number believed, and ''turned unto the Lord. dch. 9. 35. VOL. II. *s 222 HEROD AGRIPPA IMPRISONS ST. PETER. [Part X. SECT. VII. V.^. 41. J. P. 4754. Jerusalem and Antioch. g See Note 7. a ch. 9. 27. 4 ch. 13. 43. & 14. 22. c ch. 6. 5. d ver. 21. ch. 5. 14. Section VII. — The Church at Jerusalem commissions Barnabas to make inquiries into this matter.? Acts xi. 22-24. ^^ Then tidings of these things came unto the ears of the Church which was in Jerusalem ; and they sent forth '"Barnabas, that he should go as far as Antioch. ^^ Who, when he came, and had seen the grace of God, was glad, and 'exhorted them all, that with purpose of heart they would cleave unto the Lord ; ^^ for he was a good man, and 'full of the Holy Ghost and of faith. ''And much people was added unto the Lord. SECT. VIII. Section VIIL — Barnabas goes to Tarsus for Saul, whom he talces with V ^42 ^^^ ^^ Antioch, ivhere the Converts were preaching to the devout J. P. 4755. Gentiles. Tarsus. AcTS xi. 25, 26. ach. 9.'30. ^5 Then departed [Barnabas] to "Tarsus, for to seek Saul ; ^^and when he had found him, he brought him unto Antioch. And it * Or, in the church, ^amc to pass, that a whole year they assembled themselves *with the Church, and taught much people, and the disciples were called Chris- tians first in Antioch.*" h See Note 8. SECT. IX. V. JE. 43. J. P. 4756. Jerusalem. i See Note 9. * Or, began. a Matt. 4. 21. & 20.23. b Exod. 12. 14,15. & 83. 15. c John 21. 18. I Or, instant and earnest prayer was made. 2 Cor. 1.11. Ephes. 6. 18. 1 Thess. 5. 17. d ch. 5. 19. kSee Note 10. e Ps. 126. 1. /ch 10. 3, 17. &, 11.5. o-ch. 16.26. I See Note 11. APs.34.7. Dan.3. 28. & 6. 22. Heb. 1. 14. t Job 5. 19. Ps.33. 18, 19. &. 34. 22. & 41. 2. & 97.10. 2 Cor. 1. 10. 2 Pet. 2. 9. j ch. 4. 23. k ch. 15. 37. I ver. 5. J Or, to ask wlio was there. Section IX. — Herod Agrippa condemns James the Brother of John to Death, and imprisons Peter, who is miraculously released, and pre- sents himself to the other James, who had been made Bishop of Jerusalem.^ Acts xii. 1-18, and beginning of ver. 19. ^ Now about that time Herod the king ^stretched forth his hands to vex certain of the Church. ^ And he killed James "the brother of John with the sword. ^ And because he saw it pleased the Jews, he proceeded further to take Peter also ; (then were Hhe days of unleav- ened bread ;) ^ and "when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him ; intending after Easter to bring him forth to the people. ^ Peter there- fore was kept in prison ; but tprayer was made without ceasing of the Church unto God for him. ^ And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains, and the keepers before the door kept the prison. "^ And, behold ! ''the AngeP of the Lord came upon hitn, and a light shined in the prison ; and he smote Peter on the side, and raised him up, saying, " Arise up quickly ! " And his chains fell off from his hands. ^And the Angel said unto him, "Gird thyself, and bind on thy sandals." And so he did. And he saith unto him, "Cast thy garment about thee, and follow me." ^And he went out, and followed him ; and Vist not that it was true which was done by the Angel ; but thought •'^he saw a vision. i° When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city, "which opened to them of his own accord ; and they went out, and passed on through one street, and forthwith the Angel' departed from him. ^^ And when Peter was come to himself, he said, " Now I know of a surety, that Hhe Lord hath sent his Angel, and 'hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews." ^^ And when he had considered the thing, ^he came to the house of Mary the mother of ''John, whose surname was Mark, where many were gathered together 'praying. ^^ And as Peter knocked at the door of the gate, a damsel came tto hearken, named Rhoda ; '''and Sect. XIIL] THE DEATH OF HEROD AGRIPPA. 223 when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. ^^ And they said unto her, " Thou art mad ! " But she constantly affirmed that it was even so. Then said they, " It '"is his angel." i^^But Peter con- ™m^u.']&io. tinned knocking ; and when they had opened the door, and saw him, they were astonished. " But he, "beckoning unto them with the '^^l''^ii\t^^' hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, " Go, show these things unto James, and to the brethren." And he departed, and went into another place." sect. x. ^® Now as soon as it was day soldiers, what was become of Pe for him, and found him not, he e^ that they should be put to death m See Note 12. 1® Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. ^^ And when Herod had sought p ..,_' for him, and found him not, he examined the keepers, and commanded Aniioch. n Sec Note 13. a ch. 2. 17. & 13. 1. & 15. 32. & 2J. 9. 1 Cor. 12. SECT. XI. V. M. 44. Section X. — The Converts at Antioch, being forewarned by Agabus, aslEph. Tii send relief to their Brethren at Jerusalem, by the hands of Barnabas o see Note 14. J c, In ich.21. 10. and Saul.'' c Rom. 15. 25. Acts .xi. 27, to the end. 19°'- 1^'-.^' ' 2 Cor. 9. 1. ^^ And in these days came "prophets °from Jerusalem unto Antioch. d ch. 12. 25. -^ And there stood up one of them named ''Agabus, and signified by ^ ^""^ ^""^ ^^" the Spirit that there should be great dearth throughout all the world : = which came to pass in the days of Claudius [Caesar]. ^^ Then the disciples, every man according to his ability, determined to send "relief unto the brethren which dwelt in Judaea : 2° which ''also thev did, and , „ ,„,_ T r 4/ S7 sent it to the elders^ by the hands of Barnabas and Saul. oi.c.HerodAgrip- Section XI. — The Death of Herod Agrippa. ^or, bare a Acts xii. latter part ofver. 19, and ver. 20-23. S;'4-™ar'!' ™' ^^ And "he went down from Judaea to Caesarea, and there abode. t Gr. that was^ ^° And [Herod] *was highly displeased with them of Tyre and Zluamhcr'!' * Sidon : but they came with one accord to him, and, having made ^ i^'^^ii'.'l^\^^' Blastus tthe king's chamberlain their friend, desired peace ; because « 1 sam. 25. ss. 'their country was nourished by the king's country. -^ And upon a set d ps^Tis. i. day Herod, arrayed in royal apparel, sat upon his throne, and made q see Note le. an oration unto them. ^'-^ And the people gave a shout, saying, " It is _ the voice of a god, and not of a man ! " ^^ And immediately the Angel of the Lord "smote him, because ''he gave not God the glory : sect, xii. and he was eaten of worms, and gave up the ghost.i v. ^. 44. J. P. 4757 Section XII. — The Churches continue to increase. 7. & 19. 20. Acts xii. 24. But "the word of God grew, and multiplied. Co/. 1. 6. Section XIII. — Saul having seen a Vision in the Temple,'' in lohich he is commanded to leave Jerusalem, and to preach to the Gentiles, returns with Barnabas to Aniioch. Acts xii. 25. 'And Barnabas and Saul returned from Jerusalem, when thev had *or,cimrge. J cli 11 29 30 fulfilled their *ministry, and "took with them John, whose surname « ver 12. ch. 13.5, was Mark. "• ^ ^^- ^''^ SECT. XIII. V. JE. 45. J. P. 4758. Antioch. r See Note 17. 8 See Note 18. 224 ST. PAUL'S FIRST APOSTOLICAL JOURNEY, [Part XI. PART XI. PERIOD FOR PREACHING THE GOSPEL TO THE IDOLATROUS GENTILES, AND ST. PAUL'S FIRST APOSTOLICAL JOURNEY. SECT. I. V. M. 45. J. P. 4758. Antlocli. — Section I. — The Apostles havins; been absent from Jerusalem when OCh. 11. 27.&14. ct 7 7 • X- ■ • .7 TI 7 1 7 tS 7 96. & 15. 35. CiauL saw his Vision m the lemple, he and Barnabas are separated c Rom! 16^1!" ^^ ^^^ Apostolic Office by the Heads of the Church at Antioch. * Or, Herod:s AcTS xiii. 1-3. dNum. 8°."iT ch. ^ Now there were "in the Church that was at Antioch certain proph- Eom' f i^Ga/i ^^^ ^"^^ tcachers ; as 'Barnabas, and Simeon that was called Niger, 15. &2. 9. and ^Lucius of Cyrene, and Manaen (*which had been brought up 'it^ii Eom.'io'.' with Herod the tetrarch), and Saul. ^ As they ministered to the Lord, 8^1 Tim 2 V' ^'^^ fasted, the Holy Ghost said, " Separate ''me Barnabas and Saul for 2 Tim. 1. 11. the work 'whereunto I have called them." ^ And -^when they had fasted /ch. 6. 6. and prayed, and laid their hands on them, they sent them away.'' a See Note 1. Section H. — Saul, in company with Barnabas, commences his first SECT. II. Apostolical Journey, by going from Antioch to Seleucia. V. M. 45. Acts xiii. former part of ver. 4. J. P. 4758. So they, being sent forth by the Holy Ghost, departed unto Seleucia. Seleucia. Section HI. — From Seleucia Saul and Barnabas proceed to Salamis and Paphos, in Cyprus, where Seigius Paulus (whose name was SECT. III. assumed by Saul) is converted ; being the first Icnown or recorded V ^£^45 Convert of the idolatrous Gentiles. J. P. 4758. Acts xiii. latter part of ver. 4^12. Salamis and 4 ^j^jj fj-Qm theuce thcy sailed to "Cyprus. ^ And when they were '^—^' at Salamis, 'they preached the word of God in the synagogues of the a ch. 4. 36. Jews : and they had also ^ John to their minister. ^ And when they cch.'^i2.25. &:i5. had gone through the isle unto Paphos, they found ''a. certain sorcerer, 3^- a false prophet, a Jew, whose name was Bar-jesus ; ''' which was with b See Note 2. the deputy'' of the country, Sergius Paulus, a prudent man. Who called for Barnabas and Saul, and desired to hear the word of God. «Ex-7- "• ^But 'Elymas'' the sorcerer (for so is his name by interpretation) with- c See Note 3. stood them, sccking to turn away the deputy from the faith. ^ Then d See Note 4. g^ul (who also is Called '^Paul), •'filled with the Holy Ghost, set his eyes ^ Matt.^13. 38. on him, i°and said, "O full of all subtilty and all mischief, ^^Aou child i°jo"hn'3*t ^^ ^^^ Devil, thou enemy of all righteousness ! thou wilt not cease to AKnapp, here pci'vert the light ways of the Lord ;'' " and now, behold ! Hhe hand gitfon point?-*^ of the Lord is upon thee, and thou shalt be blind, not seeing the sun ^°- for a season." And immediately there fell on him a mist and a dark- 's. ^6. ' ' "^' ness ; and he went about seeking some to lead him by the hand. 1^ Then the deputy, when he saw what was done, believed, being as- tonished at the doctrine of the Lord. SECT. IV. Section IV. — From Cyprus to Ferga in Pamphylia. y ^45. Acts xiii. 13. J. P. 4758. Now when Paul and his company loosed from Paphos, they came Perga. to Pcrga in Pamphylia. And "John departing from them returned to o ch. 15. 38. Jerusalem. Sect. V.] ST. PAUL IS DRIVEN FROM ANTIOCH. 225 Section V. — From Perga to Antioch in Pisidia — Paul, according to sect\ v. his custom, first preaches to the Jews — They are driven out of Antioch. v. M. 46. Acts xiii. 14-50. J. P. 4759. ^*BuT when they departed from Perga, they came to Antioch in Pisidia, and "went into the synagogue on the Sabbath day,^ and sat down. ^^ And 'after the reading of the Law and the Prophets, the °'i. & i8. i. rulers of the synagogue sent unto them, saying, " Ye men and breth- j Lukf I'lel'ver. ren ! if ye have 'any word of exhortation for the people, say on ! " ^^j^;^ jg ^ ''■Then*' Paul stood up, and ''beckoning with his hand said, "Men fseekotee. Antioch in Pisidia. of Israel, and 'ye that fear God, give audience ! ^~ The God of this « ver. ae, 42, 43. people of Israel -''chose our fathers, and exalted the people ''when they /Deut.T.^e,?. dwelt as strangers in the land of Egypt, *and with- a high arm brought ^Jfai.'ch!"?.^!?! He them out of it : ^^ and 'about the time of forty years ^suffered He ''^\q- ^' ^ ^^^ their manners in the ^wilderness ; " and when -'He had destroyed seven 'Ex. 16. 35. nations in the land of Chanaan, ''He divided their land to them by lot. Ps. 95. gj 10! ch. 20 36. And after that 'He gave unto them judges about the space of four *gx. irpon-o hundred and fifty years, "until Samuel the^ prophet, ^i And "after- ^erh!rps''fbr ward they desired a king : and God gave unto them Saul the son of f^J'^t^'/fi'S Cis, a man of the tribe of Benjamin, by the space of forty years. ^^ And "^ a nurse bcar- "when He had removed him, ''He raised up unto them David to be her'chUd,Beut.i. their king ; to whom also He gave testimony, and said, ' I 'have found accordi^g'to the David the son of Jesse, ''a man after mine own heart, which shall c^r^'ost'om." fulfill all my will.' ^SQf^^j^jg ^an's seed hath God according 'to his ?^''<',^"^'l~- • 1 T ti • o c jDeut. 7. ]. promise raised unto Israel "a Saviour, Jesus: ^"^ when "John had first a josh. 14^ 1, 2. preached before his coming the baptism of repentance to all the people i JuJj. 2. ik of Israel. "^^ And as John fulfilled his course, he said, ' Whom "think hSe'e^Notek' ye that I am ? I am not he ; but, behold ! there cometh One after "io_^f"' ^' ^' ^ me, whose shoes of his feet I am not worthy to loose.' -^ Men and "i/^^-J^^F' brethren, children of the stock of Abraham, and whosoever among you hos. 13. 11. feareth God, ''^to you is the word of this salvation sent. ^'^ For they ^2 s"ar.2.4.& sis. that dwell at Jerusalem, and their rulers, ^because they knew him not, I flam'. 13,' 14. nor yet the voices of the Prophets 'which are read every Sabbath day, ^'I'j'.nt^'Lukei. "they have fulfilled them in condemning' him ; ^^ and though they ^a, 69. ch. 2. 30. found no cause of death in him, 'yet desired they Pilate that he should t2Sam.'7.i2. Pa. be slain. ^^ And ''when they had fulfilled all that was written of him, ^ Matt. '1.21. ^they took him down from the tree, and laid him in a sepulchre ; ^° but B^i"'t."; l ' -'^God raised him from the dead, ^^ and ^he was seen many days of them J"^^J^i^'3\i which came up with him ''from Galilee to Jerusalem, Hvho are his wit- ^^^^''g^-'^g nesses unto the people. ^^ And we declare unto you glad tidings, how John i.'2o,'27. that ^ the promise which was made unto the fathers, ^'^ God hath ful- "^Luk" '24. '47'. filled the same unto us their children, in that he hath raised up Jesus /Lu'kt''23.''34.'ch; again : as it is also written in the ^second Psalm, — ^- ^W ^°J- ^c^- ^o / y z ver. 14, Jo. ch. ' Thou art my Son, this day have I begotten thee.' a Luke 24. 20, 44. ^''And as concerning that He raised him up from the dead, now no i see Note 9.' more to return to corruption, He said on this wise, — 3ia''rk'i5.''i3,'i4. T 7 -11 • 1 ± • r r-. ■ 1 jk Luke 23. 21, 22. ' 1 Will give you the sure tmercies or David. " John 19. e, 15. ° ■' ^ c ch. 3. 13, 14. ^^ Wherefore he saith also in another '"Psalm, — ^^'^K^,^,-?^-^ 24. 44. John 19. ' Thou shalt not suffer thine Holy One to see corruption.' c M'a'tt.'a?.'^.' Mark 15. 46.' ^^ For David, tafter he had served his own generation by the will of H''^^•oo■ ' o J John 19. 33. God, "fell on sleep, and was laid unto his fathers, and saw corruption ; /Matt. as. e.ch. ^~ but He, whom God raised again, saw no corruption. ^^ Be it known 26. &. 5. 30. ' ' unto you therefore, men and brethren, that "through this Man is ^cM"3.^i'cor. 15.5,6,7. ftch. 1. 11. i ch. 1. 8. & 2.32. & 3. 15. & 5. 32. j Gen. 3. 15. & 12. 3. & 22. 18. ch. 26. 6. Rom. 4. 13. Gal. 3. 15. k Ps. 2. 7. Heb. 1. 5. & 5. 5. ; Is. 55. 3. f Gr. ra ocia, holy, or, just tilings .- wliich word the LXX, both in the phice of Is. b^. 3. and in many others, use for tiiat which is in the Hebrew, mercies, k See Note 10, m Ps. 16. 10. ch 2. 31. t Or, after he had in his own age served the loill of God. ver. 22. Ps. 78. 72. n 1 Kings 2. 10. eh. 2. 29. o Jer. 31. 34. Dan. 9 24. Luke 24. 47. 1 John 2. 12. VOL. II. 29 226 ST. PAUL'S FIRST APOSTOLICAL JOURNEY. [Part XL j> Is. 53. 11. Rom. 3. 28. & i 3. Heb. 7. 19. 4 Is. 29. 14. Hab. 1. 5 *Gr. in the week between, or, in the Sabbath be- tween. I See Note U. rch. 11.23. & 14. 22. sTit. 2. 11. Heb. 13. 15. 1 Pet. 5. 12. t ch. 18. 6. 1 Pet. 4. 4. Jude 10. u Matt. 10. 6. ch. 3. 26. ver. 26. Rom. 1. 16. « Ex. 33. 10. Deut. 32. 21. Is. 55. 5. Matt. 21. 43. Rom. 10. 19. w ch. 18. 6. & 28. 28. X Is. 42. 6. & 49. 6. Luke 2. 32. j/ch.2. 47. m See Note 12. J 2 Tim. 3. 11. SECT. VI. V. JE. 46. J. P. 4759. Iconium. a Matt. 10. 14. Mark 6. 11. Luke 9. 5.ch.l8. 6. b Matt. 5. 12. John 16. 22. ch. 2.46. c Mark 16. 20. Heb. 2. 4. dch. 13.3. e 2 Tim. 3. 11. /Matt. 10.23. SECT. VII. preached unto you the forgiveness of sins ; ^^ and ''by Him all that believe are justified from all things, from which ye could not be justi- fied by the Law of Moses. ■*" Beware therefore, lest that come upon you, which is spoken of in 'the Prophets ; — ^' ' Behold ! ye despisers, And wonder, and perish ! For I work a work in your days, A work which ye shall in no wise believe, Though a man declare it unto you.' " ^^ And when the Jews were gone out of the synagogue, the Gen- tiles besought that these words might be preached to them *the next Sabbath.' '^^ Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas : who, speaking [to them], "persuaded them to continue in "the grace of God. ^* And the next Sabbath day came almost the whole city together to hear the word of God. ^^ But when the Jews saw the multitudes, they were filled with envy, and 'spake against those things which were spoken by Paul, contradicting and blaspheming. '"^ Then Paul and Barnabas waxed bold, and said, " It "was necessary that the word of God should first have been spoken to you ; but "seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo ! "we turn to the Gentiles. *'' For so hath the Lord commanded us, saying, — ' I ""have set thee to be a Light of the Gentiles, That thou shouldest be for salvation unto the ends of the earth.' " '^^ And when the Gentiles heard this, they were glad, and glorified the word of the Lord ; "and as many as were ordained to ""eternal life believed. ^^ And the word of the Lord was published throughout all the region. ^^ But the Jews stirred up the devout and honorable women, and the chief men of the city, and ""raised persecution against Paul and Barnabas, and expelled them out of their coasts. Section VL — From Antioch in Pisidia to Iconium in Lycaonia — The People about to stone them. Acts xiii. 51, 52, and xiv. l-5,and former part of ver. 6. ^^ But "they shook off" the dust of their feet against them, and came unto Iconium. ^- And the disciples 'were filled with joy, and with the Holy Ghost. 1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. ^ But the unbeUeving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. ^ Long time therefore abode they speaking boldly in the Lord, ^which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. ^ But the multitude of the city was divided : and part held with the Jews, and part with the ''apostles. ^ And when there was an assault made, both of the Gen- tiles, and also of the Jews with their rulers, 'to use them despitefully, and to stone them, ^ they were ware of it, and ^fled unto Lystra. Section VII. — From Iconium to Lystra — The People attempt to offer them Sacrifice, and afterwards stone them. Acts xiv. 8-19, and beginning of ver. 20. ^ And "there sat a certain man at Lystra, impotent in his feet, [being] ach. 3. 2. a. cripple from his mother's womb, who never had walked. ^The 9. 28, 29.' ' same heard Paul speak : who steadfastly beholding him, and 'perceiv- V. JE. 46. J. P. 4759. Lystra. Sect. XL] PAUL AND BARNABAS RETURN TO ANTIOCH. 227 ing that he had faith to be healed, ^° said with a loud voice, " Stand 'upright on thy feet ! " And he leaped and walked. "''• ^- ^• " And when the people saw what Paul had done, they hfted up their ^ch.^s. io!& sa. voices, saying, in the speecli" of Lycaonia, " The ''gods are come down ^■ to us in the likeness of men ! " ^^ And they called Barnabas, Jupiter ; ^Dan. a. 46. and Paul, Mercurius," because he was the chief speaker. ^^ Then the /Matt. 26. 65. priest of Jupiter, which was before their city, brought oxen and gar- fj^Jf'^^^ lands unto the gates, 'and would have done sacrifice with the people. ^^"^ is- 1"- 1^ Which when the apostles, Barnabas and Paul, heard of, -^they rent % kti^sie. 13. their clothes, and ran in among the people, crying out, ^^ and saying, Amola.?" " Sirs ! ^why do ye these things ? ''We also are men of like passions icor. 8. 4. with you, and preach unto you that ye should turn from 'these vani- iGen.*^!!!. ties ^'unto the living God, '•'which made heaven, and earth, and the sea, f 'iifv ^14%'^^^" and all things that are therein : ^^who 'in times past suffered all nations jps.si. 12.ch.17. to walk in their own ways : ^'^ nevertheless "He left not himself with- J^h.^^tV ^' out witness, in that He did good, and "gave us rain from heaven, and Rom. 1.20. fruitful seasons, filhng our hearts with food and gladness." ^^ And "n'euV. n'. h. & with these sayings scarce restrained they the people, that they had not ^■.5|'5o''&^; done sacrifice unto them. jet^'A*^^' ^^ And "there came thither certain Jews from Antioch and Iconium, Matt. 5. 45. who persuaded theP people, ''and, having stoned Paul, drew him out of "sg^Noteis the city, supposing he had been dead. ^"Howbeit, as the disciples p 2 cor. 11.25. stood round about him, he rose up, and came into the city. ^ '™" ^' "' Section VHI. — From Lystra to Derbe. sect, vnr. Acts xiv. latter part ofver. 20, and latter part ofver. 6, andver 7. V. M. 47. ^° And the next day he departed with Barnabas to Derbe, ^ cities of J. P. 4760. Lycaonia, and unto the region that lieth round about: ^and there Derbe. they preached the Gospel. Acts xiv. part ofver. 6. — and Derbe, — . ' ,^^^ SECT. IX. V. 2E. 47. J. P. 4760. Lystra, &c. a Matt. 28. 19. * Gr. had made Section IX. — St. Paul and Barnabas return to Lystra, Iconium, and Antioch in Pisidia, ordaining in all the Churches. Acts xiv. 21-23. ^^ And when they had preached the Gospel to that city, "and *had taught many, they returned again to Lystra, and to Iconium, and An- manydUdpics. tioch ; 22 confirming the souls of the disciples, and 'exhorting them to Vs.'^^' '^^^' continue in the faith, and that 'we must through much tribulation <^ *g^^^- ^uke'^ enter into the kingdom of God. ^^And when they had ''ordained 2«, 29. Rom. 8. themi elders in every Church, and had prayed with fasting, they com- 12. &3'.™2. ' ' mended them to the Lord, on whom they believed. '^I'^'i'^' ,. ' •' q See Note 16. Section X. — They proceed through Pisidia, Perga, and Attalia, in sect. x. Pamphylia.^ V. ]e748. Acts xiv. 24, 25. j_ p ^ygj ^* And after they had passed throughout Pisidia, they came to Pam- Pisidia, &c. phyUa. 25 And when they had preached the word in Perga, they went down into Attalia. ===== sect. XI. Section XI. — They return to Antioch, and submit an Account of their y. M. 48. Proceedings to the Church in that place. j. p. 4761. Acts xiv. 26, to the end. Antiocli. 2^ And thence sailed to Antioch, "from whence they had been ''recom- a ch. 13. 1, 3, mended to the grace of God for the work which they fulfilled, ^'i' And ''<:'•. is. 40. when they were come, and had gathered the Church together, 'they '21.19" ' 228 DECREE CONCERNING CIRCUMCISION. [Part. XL d 1 Cor. 16. 9. 2 Cor. 2. 12. Col. 4. 3. Kev. 3. 8. SECT. XII. V. JE. 49. J. P. 4762. Antioch. a Gal. 2. 12. J John 7. ^. ver. 5. Gal. 5. 2. Phil. 3.2. Col. 2. 8, 11, 16. c Gen. 17. 10. Lev. 12. 3. d Gal. a. I. rehearsed all that God had done with them, and how he had ''opened the door of faith unto the Gentiles. ^* And [there] they abode long time with the disciples. Section XII. — Dissensions at Antioch concerning Circumcision, before the Commencement of St. Paul's second Apostolical Journey. Acts xv. 1, 2. ^ And "certain men which came down from Judaea taught the breth- ren, and said, " Except *ye be circumcised "after the manner of Moses, ye cannot be saved." ^ When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that ''Paul and Barnabas, and certain other of them, should go up to Jeru- salem, unto the apostles and elders, about this question. Section XIII. — St. Paul and Barnabas go up to Jerusalem to consult the Apostles and Elders on the Dispute concerning Circumcision — Decree of James and of the Church therein. Acts xv. 3-29. ^And "being brought on their way by the Church, they passed through Phenice and Samaria, 'declaring the conversion of the Gen- tiles ; and they caused great joy unto all the brethren. '^ And when they were come to Jerusalem, they were received of the Church, and of the apostles and elders ; and 'they declared all things that God had done with them. ^ Buf there *rose up certain of the sect of the Pharisees which believed, saying, " That ''it was needful to circumcise them, and to command them to keep the Law of Moses." ^ And the apostles and elders came together for to consider of this matter. '' And when there had been much disputing, Peter rose up, and said unto them, " Men 'and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe. ^ And God, ■''which knoweth the hearts, bare them witness, "giving them the Holy Ghost, even as he did unto us ; ^ and ''put no difterence between us and them, 'purifying their hearts by faith. ^^ Now therefore why tempt ye God, -'to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to' bear ? ^^ But ''we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." ^2 Then all the multitude kept silence, and gave audience to Barna- bas and Paul, declaring what miracles and wonders God had 'wrought among the Gentiles by them. ^^ And after they had held their peace, "James answered, saying, " Men and brethren, hearken unto me ! ^^ Simeon "hath declared how God at the first did visit the Gentiles, to take out of them a peo- ple [for] his name. ^^ And to this agree the words of the Prophets ; as it is written, — oAmo39. 11,12. 16' After °this I will return. And will build again the Tabernacle of David, which is fallen down ; And I will build again the ruins thereof. And I will set it up ; ^^That the residue of men' might seek after the Lokd, And all the Gentiles, upon whom my name is called, Saith the Lord, who doeth all these things.' 1^ Known unto God are all his works from the beginning of the world. ^^ Wherefore ^my sentence is, that we trouble not them, which from among the Gentiles 'are turned to God : ^^ but that we write unto sect. XIII. V. ^.49. J. P. 4762. Jerusalem. . a Rom. 15. 24. 1 Cor. 16. 6, 11. *ch. 14.27. c ver. 12. ch. 14. 27. &; 21. 19. r See Note 17. * Or, ross wp^ said they, certain. d ver. 1. ech.lO. 20. &11. 12. /lChron.28. 9. cb. 1. 24. g ch. 10. 44. ft Rom. 10. 11. i ch. 10. 15, 28,43. 1 Cor. 1. 2. 1 Pet. 1. 22. j Matt. 23. 4. Gal. 5. 1. 8 See Note 18. ft Rom. 3.24. Eph. 2. 8.Tit.2. U. &3. 4,5. I ch. 14. 27. m ch. 19. 17. n ver. 7. t See Note 19. p See ver. 28. } 1 ThoBs. 1. 9. Sect. I.] PAUL AND BARNABAS RETURN TO ANTIOCH. 229 them, that they abstain 7rom pollutions of idols, and "from fornication, '"Ex^ao^bfaa. and from things strangled, 'and from" blood. ^^ For Moses of old time f p^; f\^°- hath in every city them that preach Him, "being read in the syna- fg^'^'h'^^-^ gogues every Sabbath day." ^i co/. 6.9, is. -"'Then pleased it the apostles and elders, with the whole Church, iph.l'.s^'coi.s. to send chosen men of their own company to Antioch with Paul and i'pgj^^4®'3' ''• "'■ Barnabas ; (namely, Judas surnamed "Barsabas, and Silas, chief men tGen.9.4.Lev.3. among the brethren :) '^'^ and they wrote letters by them after this ^' °''"*' ^^- ^®' manner : — u see Note 20. "The Apostles and Elders and Brethren send greeting unt^o " *^''' '"^^ ^,^' ^^" . 1) cli. 1. 23. " the Brethren which are of the Gentiles in Antioch and Syria and "Cilicia! ^^ Forasmuch as we have heard, that "certain which went 'feXii^Thl^h" " out from us have troubled you with words, subverting your souls, i"' ^^• " saying, ' Ye must be circumcised, and keep the Law,' (to whom we "gave no such commandment:) ^^it seemed good unto us, being as- " sembled with one accord, to send chosen men unto you, with our " beloved Barnabas and Paul, ^^men ^that have hazarded their lives "^ig.'icor. is^o! " for the name of our Lord Jesus Christ. ^'^ We have sent therefore 2 cor. 11.23,26. "Judas and Silas, who shall also tell you the same things by tmouth. t^r. word " 2^ For it seemed good to the Holy Ghost, and to us, to lay upon you "no greater burden than these necessary things; ^^ that ^ye abstain '-'.-,''"-|°;''o-^].; " from meats offered to idols, and ""from blood, and from things stran- 20! " gled, and from fornication : from which if ye keep yourselves, ye " ^^''' ^^' ^^' " shall do well. Fare ye well ! " Section XIV. — St. Paul and Barnabas return to the Church at An- sect, xiv. tioch, with the Decree of the Church at Jerusalem on the subject of v. JE. 49. the Necessity of Circumcision. J. P. 4762. Acts xv. 30-35. Antioch. ^° So when they w^ere dismissed, they came to Antioch ; and when they had gathered the multitude together, they delivered the epistle ; ^' which when they had read, they rejoiced for the ^consolation. * or, ezhortatiun. ^^ And Judas and Silas, being prophets'' also themselves, ''exhorted the " ^'^^'^"qt & is brethren with many words, and confirmed them. ^'^ And after they 23.' had tarried there a space, they were let 'go in peace from the brethren *He*b? i^'si'.' ' unto the apostles. ^^ Notwithstanding it pleased Silas to abide there still. ^^ Paul "also and Barnabas continued in Antioch, teaching and ' "^^ ^^- ^ preaching the word of the Lord, with many others also. PART XII ST. PAUL'S SECOND APOSTOLICAL JOURNEY, SECT I. Section L — After remaining some time at Antioch, St. Paul proposes v ^ 50 to Barnabas to commence another Visitation of the Churches. j. p. 47(53. Acts xv. .36. Antioch. And some days after, Paul said'' unto Barnabas, "Let us go again a see Note i. and visit our brethren "in every city where we have preached the "'^I'^i^'l^^i word of the Lord, and see how they do." 25. VOL. IX. T 230 SECT. II. V.^. 50. J. P. 4763. Syria and Cilicia. a ch. 12. 12, 25. & 13. 5 Col. 4. 10. 2 Tim. 4. 11. Fhilem. 24. b ch. 13. 13. b See Note 2. c ch. 14. 26. c See Note 3. d ch. 16. 5. e ch. 15. 28, 29. / ch. 15. 41. d See Note 4. SECT. III. V. &. 50. J. P: 4763. Berbe and Lystra. a ch. 14. 6. 6 ch. 19. 23.Roni. IB. 21. 1 Cor. 4. 17. Phil. 2. 19. 1 Thess. 3. 2. 1 Tim. 1. 2. 2Tim. 1.2. c 2 Tim. 1. 5. d ch. 6. 3. e 1 Cor. 9. 20. Gal. 2. 3. See Gal. 5. 2. e See Note 5. SECT. IV. V. M. 50. J. P. 4763. Phrygia and Galatia. SECT. V. V. &. 50. J. P. 4763. Mysia and Troas. a The words " of Jesus" are in- serted on the au- thority of both Griesbacli and Knapp. — Ed. b 2 Cor. 9. 12. 2 Tim. 4. 13. c ch. 10. 30. d 2 Cor. 2. 13. SECT. VI. V. ^. 50. J. P. 4763. Samothracia. f See Note 6. SECT. VII V. m. 50. J. P. 4763. Neapolis. ST. PAUL'S SECOND APOSTOLICAL JOURNEY. [Part XII. Section II. — &t. Paul, separating from Barnabas, proceeds from Antioch to Syria and Cilicia. Acts xv. 37, to the end, and xvi. 4, 5. ^^ And Barnabas determined to take with them "John, vv^hose sur- name was Mark. ^^ But Paul thought not good to take him with them, 'who departed from them from Pamphyha, and went not with them to the work. ^^ And the contention was so sharp between them, that they departed asunder one from the other,'' and so Barnabas took Mark, and sailed unto Cyprus ; '"^ and Paul chose Silas, and departed, "being recommended by the brethren unto the grace of God. ^^ And he went through Syria and*^ Cilicia, ''confirming the Churches. ^ And as they went through the cities, they delivered them the ^"^^ '"''• "*' ^• decrees for to keep, ^that were ordained of the apostles and elders which were at Jerusalem. ^ And ■'so were the Churches established in the faith, and increased in number daily.'' Section III. — St. Paul proceeds to Derhe, and Lystra in Iconium — Timothy his Attendant. Acts xvi. 1-3. 1 Then came he to "Derbe and Lystra : and, behold ! a certain disciple was there, 'named Timotheus, 'the son of a certain woman, which was a Jewess, and believed, but his father was a Greek ; ^ which ''was well reported of by the brethren that were at Lystra and Ico- nium. ^ Him would Paul have to go forth with him ; and "took and circumcised him because of the Jews which were in those quarters : for they knew all that his father was a Greek.'' Section IV. — They proceed fi-om Iconium to Phrygia and Galatia. Acts xvi. 6. Now when they had gone throughout Phrygia and the region of Ga- latia, and were forbidden of the Holy Ghost to preach the word in Asia, Section V. — From Galatia to Mysia and Troas. Acts xvi. 7-10. ■^ After they were come to Mysia, they assayed to go into Bithynia ; but the Spirit [of Jesus]" suffered them not. ^ And they, passing by Mysia, 'came down to Troas. ^ And a vision appeared to Paul in the night: — there stood "a man of Macedonia, and prayed him, saying, "Come over into Macedonia, and help us!" ^"And after he had seen the vision, immediately we endeavoured to go ''into Macedonia, assuredly gathering that the Lord had called us for tQ preach the Gospel unto them. Section VI. — From Troas to Samothracia. Acts xvi. beginning ofver. 11. Therefore loosing from Troas, we came with a straight course to Samothracia,'^ Section VII. — From Samothracia to Neapolis. Acts xvi. latter part of ver. 11. And the next day to Neapolis : Sect. VIII.] THE PYTHONESS IS DISPOSSESSED. 23 1 Section VIII. — From Neapolis to Philippi, where the Pythoness is sect, viii. dispossessed, and the Jailor converted. V. JE. 50. Acts xvi. 12, to the end. J. P. 4763. 12 And from thence to "Philippi, which is *the chief cityg of that . ^f^p'- part of Macedonia, a7id a colony. And we were in that city abiding a Phii. 1. 1. certain days. ^^ And on the tSabbath we went out of the city by a * ^^^'^ifjf' river side, where prayer was wont to be made, and we sat down, and \Gr.sabbathday. spake unto the women which resorted thither. 1* And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us ; 'whose heart the Lord * L"ke24. 45. opened, that she attended unto the things which were spoken of Paul. '^ And Avhen she was baptized, and her household, she besought us, saying, " If ye have judged me to be faithful to the Lord, come into my house, and abide thereJ' And 'she constrained us. cGen. 19. 3. & •',„,'. • 1 , 33.11. Judges 19. ^•^ And it came to pass, as we went to prayer, a certaui damsel 21. Luke 24. 29. ''possessed with a spirit tof divination met us, which brought her mas- ^ /s'am. as. 7. ters "much gain by'' soothsaying. ^''The same followed Paul and us, I or, of Python and cried, saying, •' These men are the servants of the Most High God, which show unto us the way of salvation ! " ^^ And this did she many days. But Paul, 4)eing grieved, turned and said to the spirit, /^see Mark 1.25, " I command thee in the name of Jesus Christ to come out of her." ^And he came out the same hour. g Mark le. 17. 1^ And ''when her masters saw that the hope of their gains was a ch. 19. 25, 26. gone, 'they caught Paul and Silas, and ^drew them into the *market- »2Coi-. e. 5. place, unto the rulers ; ^''and brought them to the magistrates, saying, i ol,'coiiTt. " These men, being Jews, *do exceedingly trouble our city, ^^ and '^ 1 Kin?s is. 17. teach customs, which are not lawful for us to receive, neither to ob- serve, being Romans." ^^ And the multitude rose up together against them; and the magistrates rent off their clothes, 'and commanded to 'n.'^a,'^.^''^ beat them; ^•'and when they had laid many stripes upon them, they 'Thes. 2. 2. cast them into prison, charging the jailor to keep them safely: ^'^ who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. 2^ And at midnight Paul and Silas prayed, and sang praises unto God : and the prisoners heard them. ^° And '"suddenly there was a '" ''''■ ^' ^^" great earthquake, so that the foundations of the prison were shaken : e ch. 19. 24. h See Note 8. n ch. 5. 19. & 19. and immediately "all the doors were opened, and every one's bands "y^'lb.^ were loosed. ^^ And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. ^^ But Paul cried with a loud voice, saying, " Do thyself no harm : for we are all here !" ^^ Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas. ^^ And brought them out, and said, " Sirs ! "what must I do to be saved ? " ^i And ''2^3'7.''& 9I e/''' they said, " Believe ^on the Lord Jesus Christ, and thou shalt be p Joim 3. le, se. saved, and thy house." ^-And they spake unto him the word of the 10.' Lord, and to all that were in his house. ^^ And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, straightvv'ay. ^* And when he had brought them into his house, 'he set meat before them, and rejoiced, believing in God 'i9."g^ ^' ^^' ^ with all his house. ^^ And when it was day, the magistrates sent the Serjeants, saying, " Let those men go." ^^ And the keeper of the prison told this saying to Paul, " The magistrates have sent to let you go : now therefore depart, and go in peace." ^'^ But Paul said unto them, " They have beaten us openly uncondemned, '^being Romans, and have cast us into '•cii- 22.25. prison ; and now do they thrust us out privily ? nay verily ; but let them S3 3 THE EPISTLE TO THE GALATIANS. [Part XH. s Matt. 8. 34. t ver. 14. come themselves and fetch us out." ^^ And the Serjeants told these words unto the magistrates ; and they feared, when they heard that they were Romans. - ^^And they came and besought them, and brought them out, and Mesired them to depart out of the city. ■*" And they went out of the prison, 'and entered into the house of Lydia ; and when they had seen the brethren, they comforted them, and departed. SECT. IX. V. JE. 51. J. P. 4764. Thessalonica. a Luke 4. 16. ch. 9. 20. & 13. 5, 14. & 14. 1. & 16. 13. ^ 19. 8. i See Note 9. b Luke 24. 26,46. ch. 18. 28. Gal. 3. 1. * Or, whom, said he, I preach, c ch. 28. 24. d ch. 15. 22, 27, 32, 40. e Rom. 16. 21. / ch. 16. 20. ff Luke 23. 2. John 19. 12. 1 Pet. 2. 15. V. JE. 51. J. P. 4764. §1. kSee Note 10. a ver. 11, 12. b Acts 9. 6. & 22. 10, 15,21. &26. 16. Tit. 1. 3. c Acts 2. 24. d Phil. 2. 22. & 4. 21. e 1 Cor. 16. 1. /Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Eph. 1.2. Phil. 1. 2. Col. 1. 2. 1 Thess. 1. 1. 2 Thess. 1. 2. 2 John 3. g Matt. 20. 28. Rom. 4. 25. ch. 2. 20. Tit. 2. 14. 1 John 5. 19. h See Is. 65. 17. John 15. 19. & 17. 14. Heb. 2. 5. & 6. 5. Section IX. — From Philippi, through Amphipolis and Apollonia, to Thessalonica, where they are opposed by the Jews. Acts xvii. 1-9. ^ Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews. ^ And Paul, as his manner was, "went in unto them, and three Sabbath days reasoned with them out of the' Scriptures, ^ opening and alleging, 'that Christ must needs have suffered, and risen again from the dead ; and that " this Jesus, *whom I preach unto you, is Christ." "* And '^some of them believed, and consorted with Paul and ''Silas ; and of the devout Greeks a great multitude, and of the chief women not a few. ^ But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of 'Jason, and sought to bring them out to the people ; ^ and when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, " These ^that have turned the world upside down are come hither also ! "^ whom Jason hath received ; and these all do con- trary to the decrees of Caesar, *^saying that there is another king, one Jesus." ^And they troubled the people and the rulers of the city, when they heard these things ; ^ and when they had taken security of Jason, and of the other, they let them go. Section X. — St. Paul writes his Epistle to the Galatians, to prove, in opposition to the Judaizing Teachers, that Faith in Christ, and not their imperfect Obedience to the Ceremonial Law, was the cause of their Salvation.^ THE EPISTLE TO THE GALATIANS. § 1. — chap. i. 1-5. St. Paul vindicates his Apostleship, and salutes the Brethren. ^ Paul, an apostle ("not of men, neither by man, but 'by Jesus Christ, and God the Father, "who raised him from the dead), ^and all the brethren ''which are with me, 'unto the Churches of Galatia ! ^ Grace -te to you, and peace from God the Father, and fro7n our Lord Jesus Christ, '^ who ^'gave himself for our sins, that he might de- liver us ''from this present evil world, according to the will of God and our father : ^ to whom be glory for ever and ever ! Amen. §2. a ch. 5. 8. b 2 Cor. 11.4. c Acts 15. 1, 24. 2 Cor. 2. 17. & 11. 13. ch. 5. 10, 12. i 1 Cor. 16. 22. e Deut. 4. 2. & 12. 32. Prov. 30. 6. Rev. 22. 18. § 2. — chap. i. 6-10. St. Paul reproves the Galatians for their departure from his Gospel. •^ I MAKVEL that ye are so soon removed "from him that called you into the grace of Christ unto another Gospel ; '' which 'is not another ; but there be some '^that trouble you, and would pervert the Gospel of Christ. ^ But though ''we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed ! ^ As we said before, so say I now again, If any man preach any other Gospel unto you 'than tliat ye have received, let him be Sect. X.] THE EPISTLE TO THE GALATIANS. 233 accursed ! ^° For ^do I now 'persuade men or God ? or ''do I seek to /iTi,es9.2.4. please men ? for if I yet pleased men, I should not be the servant of ^Matt!"28. 14. " p. ■ . 1 John 3. 9. ^""S*^- AlThe9.9.4. Jam. 4. 4. § 3. — chap. i. 11, to the end, and ii. 1-10. St. Paul, in Answer to the False Teachers, asserts that he received his Apostleship from § 3 God, and relates his Conversion, Commission, and General History. ^^ But "I certify you, brethren, that the Gospel wliich was preached l icor.is'ijs. of me is not after man ; ^^ for ''I neither received it of man, neither was T'/'s 3 I taught it, but "^by the revelation of Jesus Christ. ^^ For ye have d acuq. i.&^. heard of my conversation in time past in the Jews' religion, how that I'-nm.^'i.^ib. ''beyond measure I persecuted the Church of God, and 'wasted it ; ^'^ and « ^ois 8. 3. profited in the Jews' religion above many my *equals in mine own na- ^fare!'""'^ ™ tion, -^being more exceedinoly zealous °of the traditions of my fathers. / Acts 22. 3. & ^ . ^ "^ *^ 26. 9. Phil. 3. G. ^^But when it pleased God, ''who separated me from my mother's g- jer. 9. 14. Matt. womb, and called me by his grace, ^''to 'reveal his Son in me, that ^I 'S' 2- Mark. 7. 5. might preach him among the heathen ; immediately I conferred not 1.5. Acts 9. js.' with '^■flesh and blood, ^'^ neither went I up to Jerusalem to them which fs.'iiom'^^L^"' were apostles before me ; but I went into Arabia, and returned again ] 2 cor. 4. e. unto Damascus. ^^ Then after three years 'I twent up to Jerusalem •'2i?&'26. 17, is' to see Peter, and abode with him fifteen days ; ^'■' but "other of the Eph.'s.^s.'^' apostles saw I none, save "James the Lord's brother. ^° (Now the J' Matt. le. 17. things which I write unto you, "behold ! before God I lie not.) ^i Af- Eph. e. 12. ' terwards ''I came into the regions of Syria and Cilicia ; ^^and was 'Acts 9. 26. unknown by face 'unto the Churches of Judaea which "^were in Christ : ^ /cor.''9!'5. ^^ but they had heard only, That he which persecuted us in times past ''\¥''}}'Jl' ^^' now preacheth the faith which once he destroyed ; ^* and they glorified „ Rom. 9. i. Gal. ii. 1-10. God in me. ^ Then fourteen years after, "l went up again p Acts 9.30. to Jerusalem with Barnabas, and took Titus with me also: ' iThess. 2. 14. ^ and I went up by revelation, 'and communicated unto them that ^ Act? 15.2. Gospel which I preach among the Gentiles, (but tprivately to them t Acts 15. 12. which were of reputation,) lest by any means "I should run, or had run, * ph-i^^'ig"^' in vain. ^But neither Titus, who was with me, being a Greek, was iThes. 3. 5. compelled to be circumcised. ^And that because of "false brethren "2 cw. n'. 26^^' unawares brought in, who came in privily to spy out our "liberty w ch. 3. 25. & which we have in Christ Jesus, ""that they might bring us into bondage : i2c'or.ii.20.ch. ^to whom we gave place by subjection, no, not for an hour ; that '•'the '••3,9- truth of the Gospel might continue with you. ^ But of those ""who ^I'.'&.'i. ie. ' seemed to be somewhat (whatsoever they were, it maketh no matter to ^ <=h. e. 3. me ; "'God accepteth no man's person) : for they who seemed to he Vom.%. ii. ' somewhat ''in conference added nothing to me ; "^ but contrariwise, 'when * 2 cor. 12. 11. they saw that the Gospel of the Uncircumcision ''was committed unto ''Rom!i.5.& n. me, as the Gospel of the Circumcision was unto Peter ; ® (for He that ^tI,^Tu'. ^' wrought effectually in Peter to the apostleship of the Circumcision, d 1 Thess. 2. 4. 'the same was mighty in me toward the Gentiles :) ^ and when James, *i5.°& 13.^2.^' Cephas, and John, who seemed to be ^pillars, perceived ^the grace jg- j c^. 15. Jo' that was given unto me, they gave to me and Barnabas the right hands ^h. 1. le. Coi. 1. of fellowship ; that we should go unto the heathen, and they unto the /Matt. le. is. Circumcision : 1° only they would that we should remember the poor ; fi'^^^' ^°' ^^^ ''the same which I also was forward to do. '^iJTr'&'is' ].?.' I'cor. 15. 10. ^4.— chap. ilU, to the end. ^ ^ /Acts^if.'30. & St. Paul reproves Peter for Judaizing — He maintains the Doctrine of Justification by 24. 17. Rom. 15. Faith, and argues, that if those Jews who had embraced Christianity were convinced ^ ^^^ g"^'^ g of the insufficiency of the Ceremonial Law, as the means of Salvation, it was im- chapters. possible that the Gentiles should be expected to conform to it, or that it should be obligatory on them. § 4. " But "when Peter was come to Antioch, I withstood him to the " ^cts 15. 35. VOL. IT. 30 *T 2 Cor". 5. 15. 1 Thess. 5. 10. Heb. 9.14. 1 Pet. 18 4.2. 234 THE EPISTLE TO THE GALATIANS. [Part XH. face, because he was to be blamed. ^- For before that certain came ^il's! ^''■^' ^ ^^'om James, 'he did eat with the Gentiles ; but when they were come, he withdrew and separated himself, fearing them which were of the d Tt-^ 5 20 Circumcision. ^■' And the other Jews dissembled likewise with him ; e Acts 10. 28. '&. insomuch that Barnabas also was carried away with their dissimulation. 11. 3. 14 gy|- ^\iQn J ga^^ ^i^^^ |-}^gy -walked not uprightly according to 'the g jutt.g. n'. truth of the Gospel, I said unto Peter ''before them all, " If 'thou, being Eph.2.3,12. a, Jew, hvest after the manner of Gentiles, and not as do the Jews, A Acts 13. 38, 39. , ,, , i a-i -i t i i t -> h i Eom. 1.17. & why compellest thou the Gentiles to live as do the Jews ? cii^i'S.'Heb.'?! -^^ We ^who are Jews by nature, and not ^sinners of the Gentiles, 18,19. 16 (^knowing 'that a man is not justified by the works of the Law, but ■'s.so.ch. 3. iT' 'by the faith of Jesus Christ,) even we have believed in Jesus Christ, i^i Johns. 8,9. that we might be justified by the faith of Christ, and not by the I Eom. 8. 2. works of the Law : for •'by the works of the Law shall no flesh be jus- m'Rom. 6. 14. &. tified. ^'' But if, while we seek to be justified by Christ, we ourselves 7! Ko'm. 6. 11. also are found ^sinners, is therefore Christ the minister of sin ? God forbid ! For if I build again the things which I destroyed, I make myself o Rom. 6. 6. ch. a tiansm-essor.' ^^ For I 'through the Law ""am dead to the Law, that p2Cor 5.15. ^ might "live unto God. ^° I am "crucified with Christ; nevertheless 1 Thess. 5. 10. J Jive, yet not I, but Christ hveth in me ; and the hfe which I now 5 See Mark 1.1. hvc in the flesh ^I live by the faith of 'the Son of God, '^who loved r ch. 1. 4. Eph. mc, and gave himself for me. ^^ I do not frustrate the grace of 5. 2. Tit. 2. 14. * . . * . . « ch. 3. 21. Heb. God ; for "if righteousness come by the Law, then Christ is dead in vain. 7. 11. See Rom. 11. 6. ch. 5. 4. ~~rZ § 5. — chap. iii. 1-5. a ch 5 7 ' ^*- Paul reproves the Galatians for deserting their first Principles of Faith, in supposing b ch. 2. 14. & 5. that the New Dispensation was not sufficient for Salvation ; although it had been 7- confirmed to them by those spiritual Blessings and Gifts which were unknown to the c Acts 2. 38. &. ■\ir^„„:„ t 8. 15. & 10. 47. Mosaic Law. E h^' i' iTiilb ^^ FOOLISH Galatians ! "who hath bewitched you, [that ye should 6. 4.' ' " ' not obey ''the truth ?] before whose eyes Jesus Christ hath been evi- d^Rom. 10. 16, (jg,-,^|y ggt forth, crucified among you. ^This only would I learn of ech. 4. 9. you, Pteceived ye 'the Spirit by the works of the Law, ''or by the /Heb. 7. 16. & 9. |^g^j.jjjg Qf faith? 3 Are ye so foolish? 'having begun in the Spirit, s Heb. 10. 3.5, 36. arc yc now made perfect by ■''the flesh ? '^Have ^ye suffered *so many * o°,soareat. thiugs in vaiu ? if it he yet in vain ! ^He therefore Hhat ministereth A 2 Cor. 3.8. to you the Spirit, and worketh miracles among you, doeth he it by the ~~T~ works of the Law. or bv the hearing of faith ? § 6. ' . a Gen. 15. 6. Rom. 4. 3, 9, 21, ■■ r -\Q 22. Jam. 2. 23. §6. — C/top. 111. 0-18. * Or, imputed. gj p^^j proves the Truth of his Doctrine by the example of Abraham, who was justified * ■'°''"fi?-n by his Faith in the Promises of God. Rom. 4. 1], 12, J ^seeRom 9 17 "^ EvEN as "Abraham believed God, and it was *accounted to him %er.^2a.°'"' ■ ' for righteousness. ^ Know ye therefore Hhat they which are of faith, \s^"if-iifs. the same are the children of Abraham. ^And 'the Scripture, fore- Eccius.44 21. seeing that God would justify the heathen through faith, preached Acts 3. 35. » J J _ T w 1 1 n 11 ■ e Dent. 27. 26. bcforc the Gospcl uuto Abraham, saying, " In "thee shall all nations /ch! 2!'i6'. be blessed." ^ So then they which be of faith are blessed with faithful g Hab.2.4.Rom. Abraham. ^^ For as many as are of the works of the Law are under L 17. Heb. 10. ^j^^ curse. For it is written, " Cursed 'is every one that continueth not ^vTJri ? & in all things which are written in the Book of the Law to do them ! " 10. 5, 6. & 11. 6. 11 But ^that no man is justified by the Law in the sight ot God, it is '9''l9:Ezet''2o^- cvidcut ; for, " The ^just shall live by- faith : " i'^ and Hhe Law is not 11. Rom. 10.5. f f j^[^ ^ ^ u rj,^ i ^^^^ ^jQg^i^ thgj^ ghall live in them." i^ Christ J Rom. 8. 3. ' /. , T 1 • 1 r 2 Cor. .5. 21. ch. .'hath redeemed us from the curse of the Law, being made a curse tor iVsut. 21. 23. us ; (for it is written, " Cursed Hs every one that hangeth on a tree" ;) Sect. X.] THE EPISTLE TO THE GALATIANS. 235 ^* that 'the blessing of Abraham might come on the Gentiles through Je- ' Rom. 4. 9, le. sus Christ ; that we might receive"' the promise of the Spirit through faith. 44. '3. Jer. 31. ^5 Brethren, I speak after the manner of men ; "though it he but a Ez'et. n'.lg'. & man's tcovenant, yet if it be confirmed, no man disannulleth, or addeth |g- |g; zech^'jg thereto: ^^ now °to Abraham and his seed were the promises made. ^^- ^J'2"x)' ^^ He saith not, " And to seeds," as of many ; but as of one, " And to „ Heb. 9. 17. thy seed," which is ^Christ." ^'^And this I say. That the covenant, 1 oi, testament. that was confirmed before of God in Christ, the Law, 'which was four "ij^^'.lfr^iJ'^ hundred and thirty years after, cannot disannul, 'that it should make p 1 cor. 12. 12. the promise of none effect. ^^For if 'the inheritance be of the Law, , Ex!i2°4o,4i. 'it is no more of promase ; but God gave it to Abraham by promise, r Eom. 4. 13, 14. ^ ver. 21. s Rom. 8. 17. § 7. — chap. iii. 19, to the end. * Ro™- 4- 14. St. Paiil declares the object of the Mosaic Law was to preserve the Jews, from whom j y Christ was to be born, from the idolatrous Practices and Rites of the Heathens, and ^ joi,n j5_ g2_ to educate them in the Hope and Expectation of the promised Messiah. Eom. 4. 15. &5. i^ i^ ^ 20. & 7. 8, 13. ^^ Wherefore then serveth the Law ? "It was added because of 1 Tim. 1.9. transgressions, (till '"the Seed should come to whom the promise was c Acts 7.53. Heb. made :) and it tvas "ordained by angels in the hand ''of a mediator. ^- ^- ' . . . . d Ex 20 19 91 -^ Now a mediator is not a mediator of one, 'but God is one. ^^ Is the 22.'r)eut. s.'s,' Law then against the promises of God ? God forbid ! •'^For if there To\mi'^\h^\cia had been a law given which could have given life, verily righteousness \ ^^' ^ '^™- ^• should have been by the Law ; 22 but ^ the Scripture hath concluded e Rom. 3. 29, 30. ''all under sin, 'that the promise by faith of Jesus Christ might be given /'^''•^-ai- to them that believe. ^-^ But before Faith came, we were kept under ^ rq^. 3, g^ jg^ the Law, shut up unto the Faith which should afterwards be revealed. ^- ^ ^^- ^^• -''Wherefore ^the Law was our schoolmaster to bring us unto Christ, ^6.°"' ' ' *that we might be justified by faith : ^^but after that Faith is come, we •?\J'^^"%5- ^/-^ , -J J '' ^ ^ ^ Rom. 10. 4. Col. are no longer under a schoolmaster. ^^ For ye 'are all the children of 9- i^. Heb. 9. 9, God by faith in Christ Jesus. ^'^ For "as many of you as have been ;. Xcts 13. 39. ch. baptized into Christ "have put on Christ." ^^ There "is neither Jew ^- ■'^■ nor Greek, there is neither bond nor free, there is neither male nor 8. 14, lo, le. ch." female ; for ye are all ''one in Christ Jesus. ^^ And 'if ye be Christ's, J ro!„.°6!"3!^'^' then are ye Abraham's seed, and ""heirs according to the promise. « Rom. 13. 14. o See Note 14. Rom. 10. 12. § 8.— chap. iv. 1-11. 1 Cor 12.13. ch. ^ ^ 5. (i. Col. 3. 11. St. Paul adds another Illustration, showing the Purport of the Law. and reproving the p John 10. 16. & Jewish and Gentile Converts for their desire again to place themselves in Bondage — i'',?"', ?-';?P''" His J< ear on that account. 4. 4, 15. ^ Now I say. That the heir, as long as he is a child, differeth nothing ^^om.'i^i^HeK from a servant, though he be lord of all ; ^ but is under tutors and ^i- ^^■ governors until the time appointed of the father. ^Even so we, when "^4. "."as. Epii. 3.' we were children, "were in bondage under the *elements of the world; ^' 4 but 'when the fulness of the time was come, God sent forth his Son, § 8. 'made ''of a woman, "made under the Law, ^ to ■'^redeem them that \l"^^^ "i'^co, were under the Law, ''that we might receive the adoption of sons. 2.8, 20. Heb. 9. ^ And because ye are sons, God hath sent forth ''the Spirit of his Son * oi, rudimmts. into your hearts, crying, Abba, Father! "^ Wherefore thou art no * <5en. 49 10. I ■ •/- 1 • /• /^ 1 1 1 Dan. 9.24. Mark more a servant, but a son ; 'and if a son, then a heir of God througn 1. is.Eph. 1. 10. Christ. ^ Howbeit then, ■'when ye knew not God, '•ye did service unto ''i°3"phii'!'2^7™' them which by nature are no gods ; ^ but now, 'after that ye have ^o^- 2- 14- known God, or rather are known of God, ""how turn ye tagain to "the 7. h.' aiic. 5. 3. weak and beggarly telements, whereunto ye desire again to be in J' 3"; &^; 7 "''* bondage? 1° Observe °ye days, and months, and times, and Pyears?'' p see Note 15. " I am afraid of you, 'lest I have bestowed upon you labor in vain. "lukeh^i^.' f Matt. 20 28. ch. 3. 13. Tit. 9. 14. Heb. 9. 12. Eph. 1.7. 1 Pet. 1. 18, 19. o- John 1. 12. ch. 3. 26. Eph. 1.5. h Eom. 5 5. &8. 15. t Rom. 8. 16, 17. ch. 3. 29. j Eph. 2. 12. 1 Thes. 4. 5. i- Rom. 1. 25. 1 Cor. 12. 2. Eph.2. 11, 12. 1 TheS3 1. 9. 11 Cor. 8. 3. & 13. 12. 2 Tim. 2. 19. m ch. 3. 3. Col. 2. 20. f Or, back, n Rom. 8. 3. Heb. 7. 18. t Or, rudi ments, ver. 3. o Rom. 14. 5. Col. 2. 16. p Interrogatively after Griesbach & Knapp Ed. g ch. 2. 2. & 5. 2, 4. 1 These. 3. 5 236 THE EPISTLE TO THE GALATIANS. [Part XIL c g § 9.— chap. iv. 12-20. St Paul appeals to the Jews by their former zeal, and their affection for him. a 2 Cor. 2. 5. 12 BiiETiiREN, I bcseech you, be as I am ; for I am as ye are. "Ye VcoT' 11.^30. &. hs-^G not injured me at all: ^^ye know how through infirmity of the 12.7,9. flesh, I preached the Gospel unto you 'at the first, ^* and my tempta- e ch. 1. 6. ^jjQj^ which was in my flesh ye despised not, nor lejected, but received '^Mid.TV.^seJ i^^ ''^^ ^'^ angel of God, 'even as Christ Jesus. ^^ * Where is then the zech. 12. 8. blessedness ye spake of? for I bear you record, that if it had been pos- e Matt. 10. 40. . j ^ ^ i Luke 10. 16.' sible, yc would have plucked out your own eyes, and have given them 1 Thess'. I? 13. to me. ^^ Am I therefore become your enemy, •'^because I tell you the * Or, What was trUth ? / ch. 2. 5, 14. ^^ They ^zealously affect you, hut not well ; yea, they would exclude might have *been "burdensome, ^as the apostles of Christ; ^but 'we 12, 18. 2 Cor. 10. ' I • 1 1 1 1 -1 1 « 1,2,10, 11. & were gentle among you. Lven as a nurse cherisheth her children, "so 3.9.p'hiiem.8.9. bcing affcctionatcly desirous of you, we were willing "^to have imparted *Hy.'^^ oMfw"-- jjjjto you, uot thc Gospel of God only, but also ^our own souls, "vLu il'. ^' ^ because ye were dear unto us. ^ For ye remember, brethren, our labor ^I'cOT^g V2 5 ^"^ travail : for 'laboring night and day, "because we would not be 9 1 Cor. 2. 3.' & 9. chargeable unto any of you, we preached unto you the Gospel of God. 2 Tim. 2? 24.' ' 1" Ye "are witnesses, and God also, ""how holily and justly and un- '^il°29.^' "■ ^ blameably we behaved ourselves among you that believe ; ^' as ye know tXau-io^sl^' how we exhorted and comforted and charged every one of you, as a ocm'iVg' father doth his children, ^^that ""ye would walk worthy of God, "who 2The'ss.'3.'8. hath Called you unto his kingdom and glory. ^^For this cause also ^ch.h's. " ' ' thank we God "'without ceasing, because, when ye received the word "2 T?ies's.^'3^7. of God which ye heard of us, ye received it "not as the word of men, ''phn.'T'2*7 Col. but, as it is in truth, the word of God, which effectually worketh also 1. 10. ch. 4. 1. in you that believe. y 1 Cor. 1. 9. ch. •' 5. 24. 2 Thess. 2. z ct.Ys"' ^' ^' § 4.— chap. ii. 14, to the end. "r^Ti ?4 9*P ^^' ^^^^ shows the persecuting spirit of the Jews, by which the Power of the Gospel, 3. 2. ' ' and the Faith of Converts is tried — their Repugnance to the Gospel being preached to Sect. XIV.] THE FIRST EPISTLE TO THE THESSALONIANS. 241 the Gentiles — their Iniquity and Destruction — He declares his love for the brethren, x 4 and his desire to see tliem, which has only been prevented by the influence of Satan a Gal. 1.22. over tire hearts of his opponents. J Acts 17. 5, 13. ^"* For ye, brethren, became followers "of the Churches of God which ^"^j' a^sL^^g] in Judcea are in Christ Jesus: for ''ye also have suffered like things of is. ^^ 5. 30. & 7. your own countrymen, 'even as they have of the Jews; ^^who ''both « Matt. 5. 12. & killed the Lord Jesus, and 'their own prophets, and have *persecuted Luke^'is^ss, 34. us ; and they please not God, ^and are contrary to all men ; ^'> forbid- ^'^'^ ''■ ^^- • • * Or chased us ding 'us to speak to the Gentiles that they might be saved, '"to fill up out. their sins alwav : 'for the wrath is come upon them to the uttermost. •^?^'''-?-,^v^ 1 I • 1 <- r g' Luke 11. 59. ^'' But we, brethren, being taken from you tor a short time ^ in Actsia. 50. & . ^-^ . *^ 14 5 19 & 17 presence, not in heart, endeavoured the more abundantly *to see your 5,'i3!&'i8. 12. face with great desire. ^^ Wherefore we would have come unto you; ^^i^- 9-'*' 22.21, even I Paul, once and again; but 'Satan hindered us. ^^ For "'what ^Gen. is. le. . ^ . . . . Matt. 23. 32. is our hope, or joy, or "crown of trejoicing ? Are not even ye in the « Matt. 24. 6, "14. presence of our Lord Jesus [Christ], °at his coming ? ^°For ye are our '' cX'i.i. glory and joy. 'itll'l^. s. 15. 22. §5.-chap.m.l-5. Vii^.tli^l;. St. Paul declares his Anxiety for the Thessalonians, and reminds them that he had sent 1- Timotheus to confirm their faith, and comfort them in those various afflictions to " ''^" ^^- ''^■ which all Christians, as they had been before warned, were exposed. Ugo^j^ng-. ' ■' J r . 1 Cof- 15. 23. ^Wherefore "when we could no longer forbear, ''we thought it ^''vf kP",^''^- ^ good to be left at Athens alone ; ^ and sent 'Timotheus, our brother, and minister of God, and our fellow-laborer in the Gospel of Christ, to § ^■ establish you, and to comfort you concerning your faith; ^that ''no j Acts 17. 15. man should be moved by these afflictions : (for yourselves know that c iiom- is. 21. 'we are appointed thereunto: "* for -'^verily, when we were with you, 2Cor!i. 19.' we told you before that we should suffer tribulation ; even as it came ^ ^^^ g ■ ^^- to pass, and ye know ;) ^for this cause, ^when I could no longer for- 14. 22. & 20. 23 bear, I sent to know your faith, '"lest by some means the tempter have 4. 9.'2T4m. 3"' tempted you, and *our labor be in vain. 12. i Pet. 2. 21. /Acts 20 24. g ver. 1. § 6. — chap. iii. 6, to the end. ''^zc°^'u 1' St. Paul declares himself to be comforted by Timothy's account of them — He desires i Gal. 2. 2. & 4. another opportunity of seeing them again — and prays for their perseverance in holiness ^^- Phil-2- 16. till the coming of Christ. 7~Z ^ But "now when Timotheus came from you unto us, and brought us a Acts is. 1, 5. good tidings of your faith and charity, and that ye have good remem- *p1"1-i-8. brance of us always, desiring greatly to see us, 'as we also to see you ; ''t. e,^,' 13. ' ''therefore, brethren, 'we were comforted over you in all our affliction dVhu.i.i. and distress by your faith : ^for now we live, if ye ''stand fast in the /Ads 26! 7. Lord. ^ For 'what thanks can we render to God again for you, for all ^ '^'™- ^- ^■ the joy wherewith we joy for your sakes before our God ? ^^ night ^& i5!'32! ' ■^and day Spraying exceedingly '"that we might see your face, 'and might *''''• ^- "• perfect that which is lacking in your faith. " Now God himself and coi. 4. 12. ' our Father, and our Lord Jesus Christ, *direct ^our way unto you ; 12 * Or, guide, j Mark 1. 3. and the Lord ''make you to increase and abound in love 'one toward k ci,. 4 10. another, and toward all men, even as we do toward you : ^^ to the end zch. 4. g.&s. 15 2 Pet. 1. 7. he may '"stablish your hearts unblameable in holiness before God, even ^j cor. i.s. our Father, at the coming of our Lord Jesus [Christ] "with all his saints, f''^^ 9The3''2 17. 1 John 3. 20, 21. § 7.— chap. iv. 1-12. „ z;^,, ^4 5^ St. Paul shows the Gentile Converts the necessity of holiness and purity, and warns them Juiie 14- against those vices to which they had been before addicted, and which were still , „ practised by the Heathens — He exhorts them to brotherly love, and industry in their ^ callings. ^ Or,' beseech. ^ Furthermore then we *beseech you, brethren, and texhort you by aPiiii. 1.27. the Lord Jesus, "that as ye have received of us ''how ye ought to walk jch.2. 12. VOL. II. 31 u 242 THE FIRST EPISTLE TO THE THESSALONIANS. [Part XIL dR°'^ a^a '^and to please God, so ye would abound more and more; ^ for ye Eph. '5. 17. ' know what commandments we gave you by the Lord Jesus. ^ For tf^j!'\^l' ,. this is '*the will of God even 'your sanctification ; ^that ye should abstain / 1 Cor. 6. 15, 18. ^ ^ . . . , •' ^ 1111 £ph.5.3.coi.3.5. Irom lomication ; ^ that ^every one 01 you should know how to pos- ^i^M." 6.' 15 ' 18. ^^^^ ^^^ vessel in sanctification and honor ; ^not Mn the lust of concu- ACoi. 3. 5. Rom. piscence, 'even as the Gentiles ^ which know not God ; ^ that ''no man iB^.'i^h 18. S^ beyond and tdefraud his brother *in any matter, because that the j 1 Cor. 15. 34. Lord 'is the avenger of all such, as we also have forewarned you and 12! & 4. 18.'' ' ' testified. '^ For God hath not called us unto uncleanness, "but unto A^v'^Tg^if 13 holiness. ^ He "therefore that tdespiseth, despiseth not man, but God, 1 Cor. 6. 8. ' "who hath also given unto us his Holy Spirit. ^mli^IIdu^' °'' ^ But as touching brotherly love ''ye need not that I write unto you : * Or, in the mat- for 'ye yourselvcs are taught of God '^to love one another : ^^ and "in- i2Thes3. 1. 8. deed ye do it toward all the brethren which are in all Macedonia. ™^«L^-,"- '*''■, ^ But we beseech you, brethren, 'that ye increase more and more ; '^ and ly. y. 1 Oor. l.a. *L . 1 u -\ 1 • Heb. 12. 14. that ye study to be quiet, and to do your own business, and "to work M Luke 10. 16. with your [own] hands, as we commanded you ; ^^ that "ye may walk t Or, rejecteth. houestly toward them that are without, and that ye may have lack tof 1 Cor. 2. 10. & , 1 • "^ J J 7.40.1John3.24. UOthing. p ch. 5. 1. { Jer. 31. 34. John 6. 45. & 14. 26. Heb. 8. 11. 1 John 2. 20, 27. r Matt. 22. 39. John 13. 34. & 15. 12. Eph. 5. 2- 1 Pet. 4. 8. 1 John 3. H, 23. & 4. 21. s ch. 1. 7. S ch. 3. 12. u 2 Thess. 3. 11. 1 Pet. 4. 15. « Acts. 20. 35. Eph- 4. 28. 2 Thess. 3. 7, 8, 12. to Rom. 13. 13. 2 Cor. 8. 21. Col. 4. 5. 1 Pet. 2. 12. J Or, of no man. § °" § 8. — chap. iv. 13, to the end. a See Ley. 19 28. St. Paul warns them against those zealous Jews who would deprive them of their hope Deut. 14. 12. 2 Sarn. 12. 20. of a future happiness — They are called upon not to indulge as the Heathen did in JEph. 2. 12. immoderate grief over their dead, whom they supposed would not rise again — As an c 1 Cor. 15. 13. additional Evidence of the great Truth of the Resurrection, St. Paul describes its manner, ^ \ *^o^-}n- ^®' ■■^■'' as he had been tauo-ht by Christ himself. c 1 Kings 13. 17, i^BuT I would uot havc you to be ignorant, brethren, concerning /I ct-.^is.^si them which are asleep, that ye sorrow not, "even as others 'which have ^Matt. 24.30,31. no hope. i^For "if we believe that Jesus died and rose again, even so 2 THes's. i". 7. "^thcm also which sleep in Jesus will God bring with him. ^^ For this h 1 Cor. 15. 52. ^g g^y u^to you "by the word of the Lord, that, ^we which are alive and *i n'' ii; =i' ' remain unto the coming of the Lord, shall not prevent them which are ) 1 Cor. 15. 51. T • c /£ Acts 1. 9. Rev. aslccp. ^^ For ^the Lord himself shall descend from heaven with a shout, nohn^i2. 26. & w'th the voice of the Archangel, and with ''the trump of God ; 'and the 14. 3. & 17.24. dead in Christ shall rise first: ^''' then ^we which are alive and remain meh.l^iL' shall be caught up together with them 'in the clouds to meet the Lord in the air : and so 'shall we ever be with the Lord. ^^ Wherefore § 9. *comfort "'one another with these words. a Matt 24. 3, 36. ^^;^; §9.-chap.v.Un. M 24 43 44 ^^' ^'''^^ shows the Necessity of Holiness from the sudden and terrible appearance of & 25. 13. Luke Christ, and the inevitable Destruction of the Wicked, and of those who are not pre- 3^ lO^R^" ^3^3*' P^red for the day of his coming — Those who continue firm in the faith and practice of & 16. 15. this Gospel are comforted with the assurance that this day will be a day of salvation to d Is. 13. 6-9. them through Jesus Christ. 29" & 21.' 34,' 35! ^ But of "the times and the seasons, brethren, 'ye have no need ^ilr^Ta ^i Hob ^^^at I wHte unto you ; ~ for yourselves know perfectly that "the day of 13- 13- the Lord so cometh as a thief in the night. ^ For when they shall say, ^i^johnl'.l^'^^' Peace and safety ; then ''sudden destruction cometh upon them, "as g Ephes. 5. 8. travail upon a woman with child ; and they shall not escape. ^But •'^ye, brethren, are not in darkness, that that day should over- h Matt. 25. 5 i Matt. 24. 42 & 25.' 13. Rom. 13. take you as a thief: ^ ye are all ^the children of light, and the children 11, 12, 13. 1 Pet, 5.'8. ' ' *' of the day: we are not of the night, nor of darkness. "^ Therefore 'let ■^Rom^is'^s' ^^' "^ "^^ sleep, as do others ; but 'let us watch and be sober. '' For^they 1 Cor. 15.34. that sleep, sleep in the night ; and they that be drunken, *are drunken tA'ctr2.i5. in the night. ^But let us, who are of the day, be sober, 'putting on 'I'^'u'w'it'^^' the breastplate of faith and love ; and for a helmet, the hope of sal- StcT. XVI.] THE SECOND EPISTLE TO THE THESSALONIANS. 243 vation : ^ for "God hath not appointed us to wrath, "but to obtain "i^^o'^ipetVs' salvation by our Lord Jesus Christ, ^^ who "died for us ; that, whether Jude 4. we wake or sleep, we should live together with him. ^^ Wherefore ''^2 Thess. 2. 13, *comfort yourselves together, and edify one another, even as also ye do. Rom. u. s, 9. •^ ° ■' 2 Cor. 5. 15. * Or, exhort, § 10. — chap. V. 12, to the end. ch. 4. 18. St. Paul admonishes them to have a due regard for their spiritual instructors, gives various r -in other impressive E.xhortations — and concludes with prayers and salutations. ^ j q^^ 26 18. ^^ And we beseech you, brethren, "to know them which labor among f xlm's^^iy. you, and are over you in the Lord, and admonish you; ^■^and to Heb. js. 7, n. esteem them very highly in love for their work's sake. ^And be at *or,'j«eecA! peace among yourselves. ^'*Now we *exhort you, brethren, 'warn c 2 Thess. 3. 11, them that are tunruly, ''comfort the feeble-minded, "support the weak, t Or, disorderly. •Hae patient toward all men. ^^ See ^that none render evil for evil unto "^Heb. 12.12. any man ; but ever ''follow that which is good, both among yourselves, 15. i.Gai'. 0.1,2. and to all inen. ^^ Rejoice 'evermore ; ^''' pray •'without ceasing: ^® in -^{^ g'' c^pg ^l''" *every thing give thanks. For this is the will of God in Christ Jesus 2Tim. 4. 2. concerning you. ^^ Quench 'not the Spirit: "^^ despise "not prophe- ^p;ov.'2o.'?2;& syings. ^^ Prove "all things ; "hold fast that which is good ; ^^ abstain Ig' ^; Eom'; ]2. ''from all appearance of evil, -^^j^j] ^^he very God of peace ''sanctify J'^^j'^j^'^g''- ''• you wholly ; and I pray God your whole spirit and soul and body ^be h oai. 6. 10. ch. preserved blameless unto the coming of our Lord Jesus Christ! ?,cor e 10 ^^ Faithful Hs He that calleth you, who also will do it. i'hii. 4. 4. ^^ Brethren, "pray for us. ^^ Greet "all the brethren with a holy kiss, •'s'hae.^Eom. 12. ^^ I tcharge you by the Lord, that ""this Epistle be read unto all ^the coi^4.''2.'^i Pet. holy brethren. ^^ The ""grace of our Lord Jesus Christ be with you ! 4. 7. r A -^ . T ° -^ k Eph.5.20.Col. [Amen. J 3. 17. [[The First Epistle unto the Thessalonians was written from Athens.]] ^YT\m'i\i. [end of the first epistle to the thessalonians.] 1Cm'i4.3'o^^° m 1 Cor. 14. 1, 39. ml Cor.2. 11, 15. IJohn 4. 1. o Phil. 4. 8. pch.4.12. j Phil. 4. 9. rch. 3 13. s 1 Cor. 1. 8. t 1 Cor. 1. 9. & 10. 13. 2Thes3.3. 3. u Col. 4. 3. 2Thess. 3. 1. v Rom. 16. 16. J Or, adjure. w Col. 4. 16. SThess. 3. 14. a See Note 24. x Rom. 16.20, 24. 2 Thess. 3. 18. Section XV. — St. Paul, being rejected by the Jews, continues at sect, xv. Corinth, preaching to the Gentiles. V. JE. 52. Acts xviii. 6-11. J. P. 4765. ^And when "they opposed themselves, and blasphemed, 'he shook corinth. his raiment, and said unto them, "Your 'blood he upon your own a i. e. the Jews. heads ; ''I am clean : 'from henceforth I will go unto the Gentiles." i'pit^'4'!'4. ''And he departed thence, and entered into a certain man's house, *jo "^h ^"^^^ s'l named Justus, one that worshipped God, whose house joined hard to c Lev. 20. 9, ii, the synagogue. ^ And •''Crispus, the chief ruler of the synagogue, Ezek.^i8?'i3!&' believed on the Lord, with all his house ; and many of the Corinthians /|^g-^ 3 jg jg hearing believed, and were baptized. ^ Then ^spake the Lord to Paul & 33. 9. ch. 20. in the night by a vision, " Be not afraid, but speak, and hold not thy e ch. 13. 46. & peace ; ^° for '"I am with thee, and no man shall set on thee to hurt /f,,^; j ,4 thee ; for I have much people in this city." ^^ And he *continued there g ch. 23. 11. a year and si.\ months, teaching the word of God among them. Vatt. 28!lo!^" = * Gr. sot there. SECT. XVI. Section XVL — St. Paul writes his Second Epistle to the Thessalonians, in order to refute an error which they had fallen into concerning the sudden coming of the Day of Judgment — He prophesies the rise, pros- perity, and overthrow of a great Apostacy in the Christian Church.^ V. M. 52. J P 47f)^ THE SECOND EPISTLE TO THE THESSALONIANS. connth. ' § 1. — chap. i. 1, 2. St. Paul's Salutation. ,^ „ 1 ^' b See Note 25 ^Paul, "and Silvanus, and Timotheus, unto the Church of the a2Cor. i.io ^44 THE SECOND EPISTLE TO THE THESSALONIANS. [Part XII. 6 1 Thess. 1. 1. c 1 Cor. 1. 3. §2. a 1 Thess. 1. 2, 3. & 3. 6, 9. ch. 2. 13. b 2 Cor. 7. 14. & 9. 2. 1 Thess. 2. 19, 20. c 1 Thess. 1. 3. d 1 Thess. 2. 14. c See Note 26. e Phil. 1. 28. / 1 Thess. 2. 14. §3. a Rev. 6. 10. 6 Kev. 14. 13. c 1 Thess. 4. 16. Jude 14. d See Note 27. * Gr. the angels ofhisipower, d Heb. 10. 27. & 12. 29. 2 Pet. 3. 7. Rev. 21. 8. t Or, yiddintr. e Ps. 79. R. 1 Thess. 4. 5. /Rom. 2. 8. ff Phil. 3. 19. 2 Pet. 3. 7. ft Deut. 33. 2. Is. 2. 19. ch. 2. 8. i Ps. 89. 7. j Ps. 68. 35. k ver. 5. J Or, vouchsafe. I 1 Thess. 1. 3. TO 1 Pet. 1. 7. & 4. 14. §4. a 1 Thess. 4. 16. b Matt. 24. 31. Mark 13. 27. 1 Thess. 4. 17. c Matt. 24. 4. Eph. 5. 6. IJohn 4. 1. if Matt. 24. 4. Eph. 5. 6. e 1 Tim. 4. 1. / Dan. 7. 25. 1 John2.18.Rev. 13. 11, &c. See 1 Mac. 2. 48, 62. g JohD 17. 12. h Is. 14. 13. Ezeli. 28. 2, 6, 9. Dan. 7. 25. & 11. 36. Rev. 13. 6. i 1 Cor. 8. 5. * Or, holdeth. i 1 John 2. 18. & it Dan. 7. 10, 11. I Job 4. 9. Is. 11. 4. Hos. 6. 5. Rev. 2. 16. &;19. 15, 20, 21. m ch. 1. 8, 9. Heb. 10. 27. n John 8. 41. Eph. 2. 2. Rev. 18. 23. See Deut. 13. 1. Matt. 24. 24. Rev. 13. 13. & 19. 21. p 2 Cor. 2. 15. & 4. 3. .; Rom. 1.24,&c. See 1 Kings 22. 22. Ezek. 14. 9. r Matt. 24. 5, 11. 1 Tim. 4. 1. 3 Rom. 1.32. e Sea Note 28. Thessalonians 'in God our Father and the Lord Jesus Christ ! ^ Grace "unto you, and peace, from God our Father and the Lord Jesus Christ. § 2. — cJiap. i. 3-5. St. Paul rejoices at their Constancy under persecution ; and assures them that their pa- tient endurance is an evidence of a future judgment, when they will receive their reward- ^ We "are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth ; ^ so ''that we our- selves glory in you in the Churches of God "for your patience and faith ''in all your persecutions and tribulations that ye"" endure : ^ which is "a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, ^for which ye also sufter. § 3. — chap. i. 6, to the end. St. Paul predicts the Coming of Christ to judgment, and the everlasting Destruction of all those who have rejected his Gospel. ^ Seeing "it is a righteous thing with God to recompense tribulation to them that trouble you, '' and to you who are troubled 'rest with us ; when 'the Lord Jesus shall be'^ revealed from heaven with *his mighty angels, ® in ''flaming fire, f taking vengeance on them "that know not God, and ^that obey not the Gospel of our Lord Jesus [Christ] : ^ who ^shall be punished with everlasting destruction from the presence of the Lord, ''and from the glory of his power ; ^" when 'he shall come to be glorified in his saints, ^and to be admired in all them that believe (because our testimony among you was believed) in that day. ^^ Wherefore also we pray always for you, that our God *would tcount you worthy of this calling, and fulfil all the good pleasure of his goodness, and 'the work of faith with power : ^^ that "the name of our Lord Jesus [Christ] may be glorified in you, and ye in him, ac- cording to the grace of our God and the Lord Jesus Christ. § 4. — chap. ii. 1-12. The Apostle here begins to rectify their error, with regard to the speedy coming of Christ to judgment — He warns them against any pretended revelations or spurious epistles, and calls to their memory what he had already told them, that a grand Apostacy must first take place : the character of which he fully describes. ^ Now we beseech you, brethren, "by the coming of our Lord Jesus Christ, 'and by our gathering together unto him, ^ that "ye be not soon shaken in mind, or be troubled, (neither by spirit, nor by word, nor by letter as from us,) as that the day of Christ is at hand. ^ Let ''no man deceive you by any means : for that day shall not come, "except there come a falling away first, and ^that Man of Sin be revealed, ^the Son of Perdition, ^who opposeth and ''exalteth himself 'above all that is called God, or that is worshipped, so that he as God sitteth in the temple of God, showing himself that he is God. ^ Remember ye not, that, when I was yet with you, I told you these things ? ^ And now ye know what *withholdeth that he might be revealed in his time. '' For ^the mystery of iniquity doth already work : only he who now letteth ivill let, until he be taken out of the way. ^ And then shall that Wicked be revealed (whom *the Lord shall consume 'with the spirit of his mouth, and shall destroy "with the brightness of his coming) ; ^ even him, whose coming is "after the working of Satan with all power and "signs and lying wonders, ^° and with all deceiv- ableness of unrighteousness in ^them that perish ; because they received not the love of the truth, that they might be saved. ^^ And 'for this cause God shall send them strong delusion, 'that they should believe a lie : ^'^ that they all might be damned who believed not the truth, but 'had pleasure in unrighteousness.'' Sect. XVI.] THE SECOND EPISTLE TO THE THESSALONIANS. 245 § 5. — chap. ii. 13, to the end. He rejoices over the Thessalonians, and exhorts them to continue steadfast in the doc- , , o ' ^ ' a en. 1. o. trines in which they had been instructed. 5 1 Thess. 1. 4 ^^ But °we are bound to give thanks alway to God for you, brethren ^ LuteV^TS beloved of the Lord, because God Miath "from the beginning chosen i Pet. i. 2. you to salvation ''through sanctification of the Spirit and belief of the % Thess. aT 12. truth : '"^whereunto he called you by our Gospel, to 'the obtaining of ^^^j^or^ie^ia. the glory of our Lord Jesus Christ. ^^ Therefore, brethren, -^stand p'^'-^-J; „ ff \ Cor. II* 2. fast, and hold ^the traditions which ye have been taught, whether by ch. 3. 6. word, or our epistle. ^^ Now ''our Lord Jesus Christ himself, and God, ^ i''joi,'n4. 10. even our Father, 'which hath loved us, and hath given us everlasting ^"''^ ^- ^■ ^ 7 ] Pet 1 3. consolation and ■'good hope through grace, " comfort your hearts, *and ^ 1 cor. 1. 8. stabhsh [you] in every good word and work! iPet^'s 10^^' §6. § 6. — chav. 111. 1-5. Eph. 6. 19. Col. 4. 3. 1 Thess. 5. St. Paul desires them to pray for liim and his companions, that the Gospel of God may 25. be glorified as much in other Gentile nations as with them ; and that they may be * ^'- '""Vp^"- delivered from their persecutors — He repeats Ms prayer for their faith and patience. . „ """■ ''' ^Finally, brethren, "pray for us, that the word of the Lord *may "E^^^iofs' have free course, and be glorified, even as it is with you : ^ and Hhat <^ 1 co^- 1- 9- . . '^ 1 Thess. 5. 24. we may be delivered from tunreasonable and wicked men ; Tor all e John iV. is. men have not faith. ^ But ''the Lord is faithful, who shall stablish you, Ap^''^7^jg and 'keep you from evil. ^ And •'^we have confidence in the Lord Gai. 5'. 10. touching you, that ye both do and will do the things which we com- ^^^ 1 <^'''ron- 29- mand you. ^And ^the Lord direct your hearts into the love of God, tor, the patience ,,.■', . • • r /-ci • 1 <)/CArw«.lThes3. and Imto the patient waitmg lor Christ ! 1. 3. §7. f See Note 29. § 7. — chap. iii. 6, to the end. o Rom. 16. n'. St. Paul here advises the Thessalonians how to act towards those who still continue to g_ 5. 2 john'io'. live a disorderly and idle life, contrary to the express commands they had received j 1 Cor. 5. I], from him— His prayer and blessing. ^^■ c 1 Thess. 4. U. ^ Now*' we command you, brethren, in the name of our Lord Jesus '^^j^^^- '"'^- ^^' Christ, "that ye withdraw yourselves 'from every brother that walketh d ch. 2. 15. 'disorderly, and not after ''the tradition which he received of us. "For 'n ^i°'i xiiess ^ yourselves knew 'how ye ought to follow us : for ^we behaved not 6, 7. J "^ ^ f L Thess 2 10 ourselves disorderly among you, ^neither did we eat any nian's bread ^ Acts is. 3. & for nought; but '"wrought with labor and travail night and day, that fl'^oi^'i^-f^^^^ we might not be chargeable to any of you ; ^ not 'because we have not 2- s- power, but to make 'ourselves an ensample unto you to follow us. 1 Thess. 2.6. ver. 7. 3. 19. any would not worK, neitner snouia ne eat. ^^ I'or we near tnat mere iihess. 4.'ii. are some *which walk among you disorderly, 'working not at all, but f j^xhess 4 ii are busybodies. ^- Now '"them that are such we command and ex- iTim. 5. 13. hort by our Lord Jesus Christ, "that with quietness they work, and eat ,„ 1 Thess. 4. 11. their own bread. ^•^ But ye, "brethren, *be not weary in well doing. »Eph. 4. as. 1^ And if any man obey not our word tby this Epistle, note that man, * o'r,'faint ,iot. and ''have no company with him, that he may be ashamed : ^^ vet t Or, signify ticat ri 1 -ii- 1 I ikut" """' I'll tin epistle. 'count him not as an enemy, but admonish him as a brother. ^"Novv p Matt. is. 17. 'the Lord of peace himself give you peace always by all means: the ie*r°o.°"^' '^' Lord be with you all ! 'i^hesi^'s' h ^'' The 'salutation of Paul with mine own hand,s which is the token '■ Tit. 3. 10. in every Epistle : so I write. ^^ The "grace of our Lord Jesus Christ it;. 20'. Tcor.'M. be with you all ! [Amen.] i ihes^o. as"' [[The Second Epistle to the Thessalonians was written from Athens.]] 'co';"]; ig"."^^' r T S See Note 30. [end of the second epistle to the thessalonians.] SEoid. 16.21. ^° For even when we were with you, this we commanded you, ■'that if ' ^""J-^. any would not work, neither should he eat. ^^ For we hear that there I'Hies VOL. II. *r Corinth. a ch. 23. 29. & 25. 11, 19. J 1 Cor. 1. 1. h See Note 31. 246 THE EPISTLE TO TITUS. [Part XIL SECT. XVII. Section XVII. — St. Paul, still at Corinth, is brought before the V. M. 52. Judgment-seat of Gallio the Proconsul, the Brother of Seneca. J. P. 4765. Acts xviii. 12-17, and former part of ver. 18. ^^ And when Gallio was the deputy of Achaia, the Jews made insur- rection with one accord against Paul, and brought him to the Judg- 25. 11, 19. ment-seat, ^^ saying, " This fellow persuadeth men to worship God b 1 Cor. 1. 1. contrary to the Law." ^'^ And when Paul was now about to open his mouth, Gallio said unto the Jews, " If '"it were a matter of wrong or = wicked lewdness, O ye Jews ! reason would that I should bear with you : ^^but if it be a question of words and names, and of your Law, SECT. xviii. JqqJj^ yg tQ it- for J y^iw be no judge of such matters." ^^And he V. JE. 53. drave them from the Judgment-seat. ^'^ Then all the Greeks took J. P. 4766. ''Sosthenes, the chief ruler of the synagogue, and beat him before the Crete, Nicopoiis. Judgmeut-scat ; and Gallio cared for none of those things.'' r J ^^ And Paul after this tarried there yet a good while, and then took i Sfe Note 33. his Icavc of the brethren. a 2 Tim. 2. 25. b 1 Tim. 3. 16. &; * Or, for. Section XVIII. — St. Paul, having left Corinth for Crete, is compelled c 2 Tim. 1. 1. cii. on Ms retum to winter at Nicopoiis, from whence he writes his d Num. 23. 19. Epistlc to Titus, whom he had left in Crete, tvith power to ordain 1 Tim. 2. 13. Teachers, and govern the Church in that Island."^ e Rom. 16. 25. ' ■= VF[Z-i:ii THE EPISTLE TO TITUS. /2Ti-i.io. §l.-chap.n-i. g 1 Tliess. 2. 4. :> r 1 Tim. 1. 11. St. Paul's Salutation. 2.3. &'4."io'. ^ Paul, a servant of God, and an apostle of Jesus Christ, (according * 2 ?:?'-\^^r ^r to the faith of God's elect, and "the acknowledging of the truth 'which 23. & 12. 18. is after godliness ; ^ *in 'hope of eternal life, which God, ''that cannot j 1 Tim. 1.2. lie, promised 'before the world began ; ^but •'hath in due times mani- ic Rom. 1. 12. fested his word throuo[h preachinof, ^which is committed unto me 9 Cor. 4. 13. o 1 c 2 Pet.' I.' 1.' ''according to the commandment of God our Saviour;) ^ to 'Titus, 'ha!"'] Tfrn.^L*' ■'mine own son after ''the common faith! 'Grace, mercy, and peace, 2. 2 Tim. 1. 2. from God the Father and the Lord Jesus Christ our Saviour ! §2. a 1 Cor. 11. 34. r n rtinn i "i— Q * Or, left undone. j • r' ' b Acts 14. 23. St. Paul enumerates the necessary qualifications required of those whom Titus was ap- 2 Tim. 2. 2. pointed to ordain — more especially as the teachers were called upon to oppose and confute c ITim. 3.2,&c. ^Yie Judaizinff Christians, who were endeavouring to influence the Gentile Converts. d 1 Tim. 3. 12. b ! & e 1 Tim. 3. 4, 12. ^ FoR this causc left I thcc in Crete, that thou shouldest "set in ■^I'co".'^!,^!'. order the things that are *wanting, and 'ordain elders in every city, as g Lev. 10. 9. I had appointed thee : ^ if 'any be blameless, ''the husband of one wife, Epi!."5. 18.' ' 'having faithful children, not accused of riot, or unruly. '^ For a bishop h 1 Pet. 5. 2. must be blameless, as ^the steward of God ; not self-willed, not soon t ori good tilings, s^gry, '^not given to wine, no striker, ''not given to filthy lucre ; ^ but j 2 Tiiess. 2. 15. 'a lovcr of hospitality, a lover of tgood men, sober, just, holy, tem- A^rTm.^.^s. & perate ; ^ holding ^fast ''the faithful word tas he hath been taught, that t'Tim^'i' h® "^^y ^^ ^^^^ '^y sound doctrine both to exhort and to convince the J Or, in teaching. gaiuSayCrS. JlTim. I.IO. & 6. 3. 2 Tim. 4. 3. § 3. — chap. i. 10, to the end. , „ St. Paul draws the character of the Cretians, particularly the Judaizing teachers. a 1 Tim. 1. 6. ^^ FoR "thcrc are many unruly and vain talkers and 'deceivers, b Rom. 16.18. ''specially they of the Circumcision, ''whose mouths must be stopped ; '; Ma'M.^'23.^'14. ''who subvert whole houses, teaching things which they ought not, 'for 2 Tim. 3. G. filthy lucre's sake. '^ One ■''of themselves, even a prophet of their own, /Actri7. 28.' said, "The Cretians are alway liars, evil beasts, slow-bellies." '^ This Sect. XVIIL] THE EPISTLE TO TITUS. 247 ,10. .2. witness is true. "'Wherefore rebuke them sharply, that they may be ^sVim.'iX "sound in the faith ; ^'' not 'giving heed to Jewish fables, and •'com- ''j'=!j;~2j_,^ mandments of men, that turn from the truth. ^^ Unto *the pure all .^^^-^ Tim. 4. 4 1 ■ 1 ; I 1 1 /-I 1 , 1 1- • -J Is. 29. 13. Matt things are pure: but unto them that are denied and unbelieving ts is. 9. coi. 2. 22. nothing pure ; but even their mind and conscience is defiled. ^''They 4i."Rom.'i4.'i4| profess that they know God ; but '"in works they deny Him, being ^w^^s^^s}"' abominable, and disobedient, "and unto every good work *reprobate. /Roj^jtlb^' & 3. 16. k aThess. 3.] 4. m 2 Tim. 3. 5. § 4.— chap. ii. 1-8. „ Rom.'l. 28. St. Paul directs Titus to enforce Christian virtues, in opposition to the vices of the Cre- ?'F^™' h ^: T . Or void of tians, and the rites and ceremonies tliey wished to introduce — Titus is further com- judgment. manded to illustrate the purity of his doctrine, by his own personal example. ^ But speak thou the things which become "sound doctrine: ^that a iTiL 1. 10.& the aged men be *sober, grave, temperate, ''sound in faith, in charity, is.^^if. T' 9." ^' in patience : ^ the "^aged women likewise, that they be in behaviour as * oj- »'?j^a«<- becometh tholiness, not tfalse accusers, not given to much wine, c 1 t™. 2. 9, 10. teachers of good things ; "* that they may teach the young women to 3. 3,4.' be *sober, "^to love their husbands, to love their children, ^to be dis- |or'maLE7 creet, chaste, keepers at home, good, 'obedient to their own husbands, J'or'Z'ile'.^' •''that the word of God be not blasphemed. '^ '- 1'''"^ s- 14. ^ Young men likewise exhort to be tsober minded: ''in 'all things Eph. 5. 22. coi. showing thyself a pattern of good works : in doctrine showing uncor- fufvet.T.'i%. ruptness, gravity, ''sincerity, ®sound 'speech, that cannot be condemned ; ^^■^^^^^i' ^that he that is of the contrary part ""may be ashamed, havinar no evil t or dL^crca. J r J ' & g I 'pim. 4. 12. thins; to say 01 you. 1 Pet. 5. 3. ° •' ■> k Eph. ti. 24. i 1 Tim. 6. 3. « 5.— chap. ii. 9, to the end. J ^eh. 5. 9. ^ J ' 1 rim. 5. 14. Titus is directed to exhort servants to fidelity, on Christian principles — He is reminded 1 Pet. 2. 12, 15. that the Christian religion is equally binding upon all ranks and descriptions of people, holding forth the same hope, and requiring the same holiness from all. ^ Exhort "servants to be obedient unto their own masters, and to „ , 5„'^; „ , . ' . c Eph. 6. 5. Col. please them well 'in all things ; not ''answering again ; ^^ not purloin- 3. £2.1 Tim. c. ing, but showing all good fidelity ; "that they may adorn the doctrine b iiip'ii. .5. 24"' of God our Saviour in all things. ^^ For ''the grace of God tthat c MaiLTTof"'^" bringeth salvation °hath appeared to all men, ^^ teaching us •'^that, /roIh.^s it. ch 3 denying ungodliness ^and worldly lusts, we should live soberly righ- Z'^^; ij«*^ ^■^^• teously, and godly, in this present world; ^^ looking ''for that blessed eti, salvation t'o 'hope, and the glorious ^appearing of the Great God and our Saviour ",ca™e7. '" "'^" Jesus Christ; ^'' who 'gave himself for us, that he might redeem us "i^g.'^i Tim.'2°.'4! from all iniquity, 'and purify unto himself '"a peculiar people, "zealous •^Ro"m V'lrEph of good works. ^^ These things speak, and "exhort, and rebuke with Y^l^^^'t"^' all authority: ^'let no man despise thee.'' g iPet. '4. '2." •' ' 1 John 2. 16. h 1 Cor. 1. 7. §6.-cA«;7.iii.l-8. _ |pe-t.'3.'?2. Titus is directed, in opposition to the Judaizing Christians, to impress upon the minds of i Acts 24.15. Col. his converts the duty of submission to their civil governors, of whatsoever nation or J: 5' | "^"^ ■'• -• religion; and, from the consideration of the great love and mercy of Christ toward j Col. 3. 4. themselves, Titus is desired to inculcate the duty of brotherly love and kindness to all. ?, Y"i' |o"'} p ^ ^ Put them in mind "to be subject to principalities and powers, to ,'•'?'•, Y"'"'-/'-^- obey magistrates, Ho be ready to every good work, ^to ''speak evil of W.'epi^. 5. 2. ' no man, ''to be no brawlers, hut ""gentle, showing all •'^meekness unto i Heb"'9.'i4. all men. ^ For °'we ourselves also were sometimes foolish, disobedient, ^9^5 Beut^'ife. deceived, serving divers lusts and pleasures, living in niahce and envy, %^\^i^^% hateful, and hating one another : ■* but after that ''the kindness and « Eph. 2. 10. cL *love of 'God our Saviour toward man appeared, ° not •'by works of o'2Tim. 4. 2. righteousness which we have done, but according to his mercy he saved \ see Nott'33.' us, by 'the washing of regeneration, and renewing of the Holy Ghost ; "7~^ a Rom. 13. 1. 1 Pet. 2. 13. h Col. 1. 10. 2 Tim. 2. 21. Heb. 13. 21. c Eph. 4.31. rf 2 Tim. 2. 24, 25. e Phil. 4. 5. / Eph. 4. 2. Col. 3. 12. ^ 1 Cor. 6. 11. Eph. 9. ]. Col. J. 21. & 3. 7. 1 Pet. 4. 3. Ach.2.]l. * Or,pi1y. i 1 Tim. 2. 3. j Rom. 3.20. & 9. 11, & 11. C. Gal. 2. 16. Eph. 2. 4, 8,9. 2 Tim. 1. 9. i IJohn 3. 3, 5. Eph. 5. 06. 1 Pet. 3. 21. 248 PAUL COMPLETES HIS SECOND APOST. JOURNEY. [Paet XIL I Ezek. 36. 25. Joel 2. 28. John 1. 16. Acts 2. 33. & 10. 45. Rom. 5. 5. t Gr. richly, m Rom. 3. 24. Gal. 2. 16. ch. 2. 11. n Rom. 8. 93, 24. ch. 1. 2. y 1 Tim. 1. 15. ch. 1. 9. g ver. 1, 14. ch. 2. 14. ^ which 'he shed on us tabundantly through Jesus Christ our Saviour ; ■^ that ""being justified by his grace, "we should be made heirs "accord- ing to the hope of eternal life. ^ This ''is a faithful saying : and these things I will that thou affirm constantly, that they which have believed in God might be careful 'to maintain good works. These things are good and profitable unto men. §7. a 1 Tim. 1. 4. 2Tim. 2.23. ch. 1. 14. 6 2 Tim. 2. 14. a 2 9or. 13. 2. b iMatt. 18. 17. Rom. IC. 17. 2 Thess. 3. 6, 14. 2 Tim. 3.5. 2 John 10. c Acts 13. 46. §9. a Acts 20. 4. 2 Tim. 4. 12. Eplies. 6. 21. Col. 4. 7. 1 See Note 34. b Acts 18. 24. c ver. 8. * Or, profess honest trades. Eph. 4. 28. d Rom. 15. 28. Phil. 1. 11. &4. 17. Col. 1. 10. 2 Pet. 1. 8. SECT. XIX. V. JE. 54. J. P. 4767. Cenchrea. a Num. 6. 18. ch. 21. 24. b Rom. 16. 1. m See Note 35. SECT. XX. V. JE. 54. J. P. 4767. Ephesua. SECT. XXI. V. iE. 54. J. P. 4767. Antioch. a ch. 19. 21. & 20. 16. § 7. — chap. iii. 9. St. Paul commands the teachers of Christianity to avoid the discussion of useless questions and speculations. But "avoid foolish questions, and genealogies, and contentions, and strivings about the Law ; 'for they are unprofitable and vain. § 8. — chap. iii. 10, 11. St. Paul directs Titus in what manner he is to proceed with respect to heretics. 1" A MAN that is a heretic, "after the first and second admonition, h-eject ; ^^ knowing that he that is such is subverted, and sinneth, '^being condemned of himself. § 9.— chap. iii. 12-14. Titus is directed to proceed to Nioopolis, on the arrival of Artemas or Tychicus ; and to provide for Zenas and Apollos, if they should pass through the island. ^■2 When I shall send Artemas unto thee, or "Tychicus,' be diligent to come unto me to Nicopolis : for I have determined there to winter. ^^ Bring Zenas the lawyer and 'Apollos on their journey diligently, that nothing be wanting unto them. ''' And let ours also learn ^to *main- tain good works for necessary uses, that they be ''not unfruitful. § 10. chap. iii. 15. St. Paul's Salutations and Conclusion. All that are with me salute thee. Greet them that love us in the faith. Grace he with you all ! [[Amen.]] [[It was written to Titus, ordained the first bishop of the Church of the Cretians, from Nicopolis of Macedonia.]] [end of the EPISTLE TO TITUS.] Section XIX. — St. Paul proceeds to Cenchrea. Acts xviii. end of ver. 18. And sailed thence into Syria, and with him Priscilla and Aquila having "shorn his head in 'Cenchrea : for he had a vow." Section XX. — From Cenchrea to Ephesus — where he disputes with the Jews. Acts xviii. 19. And he came to Ephesus, and left them there ; but he himself entered into the synagogue, and reasoned with the Jews. Section XXI. — From Ephesus St. Paul proceeds to Ccesarea ; and having saluted the Church at Jerusalem, completes his second Apos- tolical Journey, by returning to Antioch in ^Syr^a. Acts xviii. 20-22. ^^ When they desired him to tarry longer time with them, he con- sented not ; ^' but bade them farewell, saying, " I "must by all means Sect. III.] ST. PAUL'S THIRD APOSTOLICAL JOURNEY. 249 keep this feast that cometh in Jerusalem ; but I will return again unto you, 'if God will." And he sailed from Ephesus ; ^~ and when he had *J Cof- 4- 19. i 1111 /-ii 1 Heb. C. 3. Jam. landed at Caesarea, and gone up, and saluted the Church, he went 4. is. down to Antioch." n see Note 36. PART XIII. THIRD APOSTOLICAL JOURNEY OF ST. PAUL. SECT. I. V y^ KK Section I. — iS"^. Paul again leaves Antioch, to visit the Churches of , V, " " Galatia and Phrygia. Gaia.ia and' Acts xviii. 23. Piirygia. And after he had spent some time there, he departed, and went a Gai. i. a. & 4. over all the country of "Galatia and Phrygia in order, 'strengthening j ,.{, j^ ^2 &i5. all the disciples. 32, 4i. Section II. — History of Apollos, tvho was now preaching to the sect, ii. Church at Ephesus planted by St. Paul. V. M. 55. Acts xviii. 24, to the end. J. P. 4768. 2* And "a certain Jew named Apollos,^ born at Alexandria, an elo- Ephesus. quent man, and mighty in the Scriptures, came to Ephesus. ^^ This ^ icoTTis. i man was instructed in the way of the Lord ; and being 'fervent in the ^if's^'it *' ^' spirit, he spake and taught diligently the things of the Lord, "knowing a see Note 1. only the baptism of John. ^^ And he began to speak boldly in the * Rom.12. 11. synagogue. Whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more per- fectly. ^'^ And when he was disposed to pass into Achaia, the breth- ^ j cq, 3 g ren wrote, exhorting the disciples to receive him ; who, when he was ^ ch.9. 29. &17 come, ''helped them much which had believed through srace. ^^ For ^- ^ ""■ ^• ... T . . * Or 15 the Christ he mightily convinced the Jews, and that publicly, ^showing by the b see Note 9. Scriptures that Jesus *was Christ.'' Section III. — St. Paul proceeds from Phrygia to Ephesus, and dis- _ L putes there with the Jeivs. V. 2E. 55. Acts xix. 1-10. J- ?• 4768. ^ And it came to pass, that, while "Apollos was at Corinth, Paul pj^^- having passed through 'the upper coasts came to Ephesus. And find- "'^^"q ^" ^^'^ ing certain disciples, ® he said unto them, " Have ye received the j 1 Mac. 3. 37. & Holy Ghost since ye believed ? " And they said unto him^ " We ^J' "have not so much as heard whether there be any Holy'= Ghost." isam. 3.'?. 3 And he said unto them, " Unto what then were ye baptized ? " And « see Note 3. they said, " Unto ''John's baptism." "* Then said Paul, " John ['verily] e Matt. 3. li. baptized with the baptism of repentance, saying unto the people, that 3o''"i^i'^g^&' they should believe on him which should come after him, that is, on ii- le. & 13. 94, [Christ] Jesus." ^ When they heard this, they were baptized -^in the /ch. s. le. name of the Lord Jesus ; ^ and when Paul had ^laid his hands upon g <^h- 6. e. & s. them, the Holy Ghost came on them, and ''they spake with tongues, ach. 9. 4. &10. and prophesied. ^ And all the men were about twelve. '^^- ■ . t ch 17 2 & 18« ^ And 'he went into the synagogue, and spake boldly for the space 4. ' ' ' of three months, disputing and persuading the tilings ■'concerning the J^-'^-^-^^- VOL. II. 32 250 THE FIRST EPISTLE TO THE CORINTHIANS. [Part XIIL k 2 Tim. 1. 15. 2 Pet. 2. 2. Jude 10. I See ch. 9. 2. & 22. 4. & 24. 14. ver. 23. d See Note 4. m See ch. 20. 31. SECT. IV. V. JE. 56. J. P. 4769. Ephesus a Mark 16. 20.ch. 14.3. b ch. 5. 15. See 2 Kings 4. 29. c Matt. 12. 27. e See Note 5. d See Mark 9. 38. Luke 9. 49. e Luke 1. 65. & 7. 16.ch. 2. 43. &5. 5, 11. / Matt. 3. 6. e ch. 6. 7. & 12. 24. SECT. V. V.^. 56. J. p. 4769. Ephesus. a Rom. 15. 25. Gal. 2. 1. J ch. 20. 22. c eh. 18. 21. & 23. 11. Rom. 15. 24-28. d ch. 13. 5. e Rom. 16. 23. 2Tim. 4. 20. SECT. VI. V. JE. 57. J. P. 4770. Ephesus. §T f See Note 6. a Rom. 1. 1. b 2 Cor. 1. 1. Eph. l.l.Col. 1. 1. e Acts 18. 17. d Jude 1. e John 17. 19. Acts 15. 9. / Rom. 1. 7. 2 Tim. 1.9. g Acts 9. 14, 21. &22, 16. 2 Tim. 2.22. h ch. 8. 6. i Rom. 3. 22. &. 10. 12. j Rom. 1. 7. 2 Cor. 1.2. Eph. Z.2. IPet. 1. 2. kingdom of God. ^ But '"when divers were hardened, and believed not, but spake evil 'of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the"* school of one Tyrannus. ^° And ""this continued by the space of two years ; SO that all they which dwelt in Asia heard the word of the Lord [Jesus] both Jews and Greeks. Section IV. — St. Paul continues two years at Ephesus — The people burn their magical hooTcs. Acts xix. 11-20. ^'^ And "God wrought special miracles by the hands of Paul ; ^^ so Hhat from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. ^^ Then "certain of the vagabond Jews,* exorcists, ''took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, " We adjure you by Jesus whom Paul preacheth." ^^ And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. ^^ And the evil spirit answered and said, " Jesus I know, and Paul I know ; but who are ye ? " ^^ And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. " And this was known to all the Jews and Greeks also dwelling at Ephesus ; and 'fear fell on them all, and the name of the Lord Jesus was magnified. ^^ And many that believed came, and ^confessed, and showed their deeds. ^^ Many of them also which used curious arts brought their books together, and burned them before all men ; and they counted the price of them, and found it fifty thousand pieces of silver. ^^ So ^mightily grew the word of God and prevailed ! Section V. — St. Paul sends Timothy and Erastus to Macedonia and Achaia. Acts xLx. 21, and former pari of ver. 22. ^^ Aeter "these things were ended, Paul ''purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusa- lem, saying, " After I have been there, "I must also see Rome." ^^ So he sent into Macedonia two of ''them that ministered unto him, Timotheus and 'Erastus. Section VL — ^S*^. Paul writes his First Epistle to the Corinthians, to assert his Apostolic Authority, to reprove the Irregularities and Disorders of the Church, and to answer the Questions of the Con- verts on various points of Doctrine and Discipline.^ THE FIRST EPISTLE TO THE CORINTHIANS. § l.—chap. i. 1-3. St. Paul's Introduction, in which he asserts his Apostleship, and the unity of those who believe in Christ Jesus. ^ Paul "(called to be an apostle of Jesus Christ 'through the will of God), and "Sosthenes our brother, ^unto the Church of God which is at Corinth, ''to them that 'are sanctified in Christ Jesus, ^called to be saints, with all that in every place ''call upon the name of Jesus Christ ''our Lord, 'both theirs and ours ! ^ Grace 'be unto you, and peace, from God our Father, and from the Lord Jesus Christ ! Sect. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 251 § 2.— chap. i. 4-9. § 2. St. Paul rejoices at their conversion, and at the spiritual gifts which they had received " ^°'"- ^- ^• in testimony of the truth of Christ. *g^7; ^^- ^- ^^°'- *I "thank my God always on your behalf, for the grace of God 'j'^'^g Eev^i^s" which is given you by Jesus Christ : ^ (that in every thing ye are en- d Phii. 3. 20. tu. riched by him, ''in all utterance, and in all knowledge ; ^ even as "the 12.^^' ^ ^'''" "*■ testimony of Christ was confirmed in you ; '^ so that ye come behind * gi. rmeiation. in no gift ; '^waiting for the ^coming of our Lord Jesus Christ :) ^ who /xhe'ss 3 13 ^shall also confirm you unto the end, ^thai ye may be blameless in the /coi. 1.22. day of our Lord Jesus Christ. ^ God °'is faithful by whom ye were ^ 1,^^43' j'^h called unto the ''fellowship of his Son Jesus Christ our Lord. lo- is- 1 Thess. ^ 5. 24. 2 Thesg. 3. 3. Heb. 10. § 3.-chap. i. 10-16. ■• j^;^„ 15 4_ ^ St. Paul exhorts them to unity in the name of Jesus Christ, in whom was no division, in 1^- ^l- 1 John opposition to those Leaders under whose names tliey had enlisted themselves. ^"Now I beseech you, brethren, by the name of our Lord Jesus x 3. Christ, "that ye all speak the same thing, and that there be no *di- a Rom. 12. le. & visions among you; but that ye be perfectly joined together in the 11! Phli. a'a. & same mind and in the same judgment. " For it hath been declared g; ^^' ^ ^''^' ^' unto me of you, my brethren, by them ivhich are of the house of Chloe, * g^. schisms, cb. that there are contentions among you. ^^ Now this I say, 'that every j eii. 3. 4. one of you saith, I am of Paul ; and I of "Apollos ; and I of ''Cephas ; <= Acts is. 24. & and I of Christ, ^ j„hn i. 42. ^^ Is 'Christ divided ? was Paul crucified for you ? or were ye bap- ^ 2 cor. 11. 4. tized in the name of Paul ? ^'^ I thank God that I baptized none of ^ ■ • • you, but -^Crispus and ^Gaius ; ^^ lest any should say that I had baptized /Acts is. s. • • 1RA1T1 -11 11 !ii<-ir-.i ff Rom. 16. 23. m mine own name. '■^ And i baptized also the household of Stepha- a ch. le. 15, n. nas ; besides, I know not whether I baptized any other. § 4. — chap. i. 17, to the end. St. Paul asserts that he was sent to preach the Gospel not with learned and skilful elo- quence, lest the power of God should be overlooked — He declares that the truths of the Gospel are not to be discovered by human wisdom or acquirements — And although the preaching of the Cross seems foolishness to those who disbelieve, yet it surpasses the wisdom of men, and is the power of God unto salvation, both to the converted Jew and Greek — that God has chosen the most despised among men to confound the § '^• learned Philosophers, and the great men of the Jews, who opposed themselves to the a ch. 2. 1, 4, 13. wisdom of the Gospel, showing by comparison tlie inferiority of all human attainments, ^'' ' /, 1 1 1 3 , • . 1 1 • , T 1 * Or, speech. that no ilesn should nave occasion to glory but m the L.ora. , q o 15 ^^ For Christ sent me not to baptize, but to preach the Gospel: "not c Acts 17. is. ch. with wisdom of *words, lest the cross of Christ should be made of ^ch.i5. 2. none effect. ^® For the preaching of the cross is to 'them that perish, e Rom. i.ie.ver. "foolishness ; but unto us ''which are saved it is the "power of God. /job 5 12 13 13 For it is Avritten,— i^- 29- w'Jer'. s. " I will destroy the wisdom of the wise, f l\^^: I!; „„ And will bring to nothing the understanding of the prudent. 24. is. 44. 25. 2° Where '^is the wise ? where is the Scribe ? where is the disputer of t Rom. 1.20,21, this world? ''hath not God made foolish the wisdom of this world? 25.' Lule 10. 21.' ^^ For 'after that in the wisdom of God the world by wisdom knew ^ 3^^\}^\^^\^ , .' 16. 1. Marks. 11. not God, it pleased God by the foolishness of preaching to save them Luke 11. le. that believe. ^■- For the ^ Jews require a sign, and the Greeks seek 4 is. g. 14. watt. after wisdom ; ^^but we preach Christ crucified ; *unto the Jews a " Jjfe' -f 34 'john stumblingblock, and unto the Greeks 'foolishness ; ^'^ but unto them 6. eo, m. Rom. 9. 32. Gal. 5 11 which are called, both Jews and Greeks, Christ "'the power of God, i'pet. 2. s. ' and "the wisdom of God. ^^ Because the foolishness of God is wiser ' /". is. ch.2. 14. than men ; and the weakness of God is stronger than men. m Rom. i. 4, le. ^^ For ye see your calling, brethren, how that "not many wise men "^^^2 3 after the flesh, not many mighty, not many noble, are called : ^'' but John 7. 48. 252 THE FIRST EPISTI.E TO THE CORINTHIANS. [Part XIIL ^jam.'a.V.'sfe ^God hath chosen the fooHsh things of the world to confound the wise ; Pb. 8. 2. g^j-ijj Qq(J j^g^^j^ chosen the weak things of the world to confound the r ch. 2. 6 things which are mighty ; ^^ and base things of the world, and things « R"™- 3- ^^^ which are despised, hath God chosen, yea, [and] things which are t ver.24. HOt, ''to bring to nought things that are : ^^ that 'no flesh should glory V"' ?25' ^' ^^ ^^^ presence. ^° But of him are ye in Christ Jesus, who of God is 2 Cor. 5.21'. Phil, made unto us 'wisdom, and "righteousness, and "sanctification, and V John 17. 19. "redemption : ^^ that, according as it is "" written, — r jer. 9. 23, 24. "He that glorieth, let him glory in the Lord." 2 Cor. 10. 17. " § 5. § 5. — chap. ii. 1-5. ''4'''l'3^"2^C ^^10 *^^" ^^^^ declares, that when he preached the Gospel to them, unlike their false teachers, 10. & 11. 6.' ' he adorned it with no human learning or eloquence, but that his arguments were i ch. 1. 6. drawn from the testimony of divine revelation, confirmed by the power of miracles — c Gal. 5. 14. Phil. therefore their faith should not be founded on the wisdom or philosophy of men. d^ Acts 18. 1, 6, 1 ^jjj) j^ brethren, when I came to you, "came not with excellency e2Cor. 4. 7. & of spccch or of wisdom, declaring unto you 'the testimony of God. 3o;ki2.t,9!' ^ For I determined not to know any thing among you, 'save Jesus Gal. 4. 13. Christ, and him crucified. ^ And ''I was with you 'in weakness, and f ver. 1. ch. 1. 17. . . . "^ . 2 Pet, 1. 16. in fear, and in much trembling ; ^ and my speech and my preaching * ^B.l^^'ibtt^^' "^^^^ "^^ vf'ith *enticing words of [man's] wisdom, ^but in demonstra- 1 The'39. "1. 5 tion of the Spirit and of power : ^ that your faith should not tstand t Gr. je. jj^ i^j^g wisdom of men, but ''in the power of God. A 2 Cor. 4. 7. & ^ 6. 7. t g_ § 6. — chap. ii. G, to the end. o ch. 14. 20. Eph. The Apostle next shows, that, although he uses not worldly wisdom, the Corinthians 15 Heb 5 14 have no cause to glory in their false teachers, for he (St. Paul) speaks the hidden t ch. 1. 20. & 3. mystery of God revealed to him by the Spirit, which no human industry or study 19. ver. 1, 13. could attain to ; and declares to them, by the preaching of the Holy Ghost, the deep 3. 15.' ' ' ' things of God, which can be revealed only by the Spirit of God, and cannot even be e ch. 1. 28. received by the natural or animal man, who has no other help but his human faculties. 26. Eph. 3. 5' 9. ^ HowBEiT we speak wisdom among them "that are perfect; yet ^ou. 28. 2 Tim. ^^^ i^j^g wisdom of this world, nor of the princes of this world, 'that e Matt. 11. 25. comc to uought : '' but we speak the wisdom of God in a mystery, 13. ■27.2 Cor. 3.' even the hidden wisdom, ''which God ordained before the world unto ^^' our glory ; ® which 'none of the princes of this world knew, (for ^had Ac"t3 3. 17. See they known it, they would not have crucified the Lord of glory ;) ^ but 'Tl^'!^ T as it is ^written,— £■ Pa. 31. 19. Is. ' h Matt. 13 11 at " "^7® '^^th uot sccu, uor Car heard, 1^- iJ.^John 14. Neither have entered into the heart of man, fjohna. 27.' The things which God hath prepared for them that love Him." i Prov. 20. 27. & 27. 19. jer. 17. 10 gyj; ''God hath rcvcalcd them unto us by his Spirit : for the Spirit jRom. 11. 33, searcheth all things, yea, the deep things of God. ^^ For what man kB.om 8 15 kuowcth the things of a man, 'save the spirit of man which is in iapet. 1. 16. him? ^even so the things of God knoweth no man, but the Spirit of Seech. 1.17. Qq(J_ 12 Nqw wc liavc rcccivcd, not the spirit of the world, but 'the m Matt. 16. 23. Spirit which is of God ; that we might know the things that are " Rom^ 8*5^ 7 f^'^^ly givcu to US of God : ^^ which 'things also we speak, not in the Jude i9. ' ' words which man's wisdom teacheth, but which the [Holy] Ghost '^i-TheH^%%i. teacheth, comparing spiritual things with spiritual. ^'^ But "the natural iJohn4. 1. n^an receiveth not the things of the Spirit of God ; "for they are fool- to'' rf^cmiL'. ishness unto him; "neither can he know them, because they are q Job 15. 8. Is. spiritually discerned. ^^ But ''he that is spiritual *judgeth all things, is! w'isd. 9. lb. vet he himself is tiudged of no man. ^^ For 'who hath known the ■p 1 -t oj "^ " ^ X Gr. shall. mind of the Lord, that he Imay instruct Him ? ^But we have the r John 15. 15. mind of Christ. Sect. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 253 § 7. — chap. iii. 1-9, and beginning of ver. 10. § 7. St. Paul sliows that divisions in a Church, arising from the opinions of the people on the " "=''• 2. 15. various qualifications of their ministers, are destructive of spirituality. c . . 4. ' ^ -^ c Heb. 5. 13. 1 And I, brethren, could not speak unto you as unto "spiritual, but d Heb. 5.12, i3 as unto 'carnal, eveji as unto 'babes in Christ. ^ I have fed you with ^ joJJn le 12 ''milk, and not with meat: 'for hitherto ye were not able to bear it, /ch. 1. 11. &11. ■f V ' 1 j3 f"' Q I ^ on neither yet now are ye able. ^ For ye are yet carnal. For -^whereas 2l Jam. 3. le. there is among you envying, and strife, and *divisions, are ye not * OT,factims. carnal, and walk tas men ? ^ For while one saith, " I 'am of Paul ; " ^ ^ak^"°"^"" " and another, '• I am of Apollos ; " are ye not carnal ? g <=h- 1- 12- ^ Who then is Paul, and who is Apollos, but ''ministers by whom 3? 3. ye believed, 'even as the Lord gave to every man ? ^ I -'have planted, « Rom. 12.3,6. 'Apollos watered ; 'but God gave the increase : '^ so then "'neither is j Act? is. 4, s, he that planteth any thing, neither he that watereth ; but God that g^'i'^&ls'i'*' giveth the increase. ^ Now he that planteth and he that watereth are 2C'or. lo. 14, 15. one: "and every man shall receive his own reward according to his ''^illl^'^'^'^' own labor. ^ For °we are laborers together with God : ye are God's i ch. 1. 30. &15. . 10. 2 Cor 3 5. thusbandry, ye are 'God's building. ^"According 'to the grace of ^ g c^, jo. n' God which is given unto me, as a wise masterbuilder, I have laid ""the Gai. e. 3. foundation, and another buildeth thereon. Rom. -i'e, cu. 4. 5. Gal. 6. 4, 5. Rev. 2. 23. & 22. 12. § 8. — chap. iii. latter pari of ver. 10-15. o Acts 15.4. Jesus Christ the only Foundation of Christianity — those vi^ho build upon this foundation . „ ,"■;; „.' are cautioned to take heed, as they must pass a severe examination — the teacher who £„),_ g.'ao. Col. has introduced false doctrines, will see his converts fall away in the time of perse- 2. 7. Heb. 3^3, cution, as wood, hay, and stubble in the fire, escaping themselves with difficulty — On ' -i - L the other hand, with those who have built upon this Foundation sound and good doc- lo. a. trine, their converts, like silver and gold, will pass through the trial of fire, and the r Rom. 15. 20. teacher himself will receive the reward of his labors. ^^^ .^i*^ 14 ' ' ^" But "let every man take heed how he buildeth thereupon. ^^ For other foundation can no man lay than 'that is laid, Svhich is Jesus § g. Christ. ^^ Now if any man build upon this foundation gold, silver, a i Pet. 4.11. precious stones, wood, hay, stubble ; ^^ every ''man's work shall be ^jj^^f^jg^^fg made manifest: for the day "shall declare it, because ■'it *shall be 2Cor. 11. 4.Gdi. revealed by fire ; and the fire shall try every man's work of wliat sort ^ Epii. 2. 2u. it is; ^''if any man's work abide which he hath built thereupon, *he dch. 4. 5. shall receive a reward; ^^ if any man's work siiall be burned, he shall ^j^gP^'-i-''-'^ • suflfer loss ; but he himself shall be saved — yet 'so as by fire. /Luke2. 35. * Gr. is revealed. g ch. 4. 5. § Q.—chap. iii. 16, to the end. '<■ •'"'^^ 22. St. Paul declares, that the teacher who wilfully introduces false doctrine into the Church will be destroyed, however successful in his attempt — The wisdom of this world is folly in the sight of God, therefore they should not glory in their teachers nor their boasted philosophy, making divisions in the Chuixh — the true glory of a Christian is in Christ, vpho is God's, through whom alone we obtain the promise of salvation, which cannot s 9. be given by the preachers of the Gospel. ^^ Know °ye not that ye are the temple of God, and that the Spirit e. le. Eph. 2. a! of God dwelleth in you ? ^^ If any man *defile the temple of God, rpet.^o! 5! ^' him shall God destroy ; for the temple of God is holy, which temple * O''. rf"«™y- ye are. ^* Let 'no man deceive himself ; if any man among you 5. 2°? ^' ^' ^^' seemeth to be wise in this world, let him become a fool, that he may be wise. ^^ For 'the wisdom of this world is foohshness with God. cch. 1.20. & 2.6. For it is ''written, — d job 5. 13. " He taketh the wise in their own craftiness." 2' And 'again,— eP3.94.11. " The Lord knoweth the thoughts of the wise, that thev are vain." /<=«• i- is- & 4. ° , . ^- '^'"■- *' 5' ^■ ^^ Therefore '^let no man glory in men; for "all things are yours: ^2001.4.5,15 VOL. li. V 254 THE FIRST EPISTLE TO THE CORINTHIANS. [Part XIII. h Rom. 14. 8. cb. ^^ whether Paul, or Apollos, or Cephas, or the world, or hfe, or death, "i^T'acor.'io'.' or things present, or things to come ; all are yours ; ^^ and ''ye are 7. Gal. 3. 29. christ's ; and Christ is God's. § 10. — chap. iv. 1-5. The Apostles, as servants of Christ, are required to dispense the mysteries of the Gospel as men were prepared to receive them — In answer to the censure passed upon him by the false teachers, for not having instructed the Corinthians in the deeper doctrines of § 10. Christianity, St. Paul declares, it is of little moment to be condemned by man's judg- a Matt. 24. 45. ment ; for God alone can judge righteously, to whom only the secrets of the hearts ch. 3. 5. & 9. 17. are known — He exhorts them, therefore, not to pass judgment on their spiritual in- 2 Cor. 6. 4. Col. j_ 25. structors * ^"if 12. 49. 1 Let a man so account of us, as of "the ministers of Christ, 'and 4. 10." ' ' stewards of the mysteries of God ; ^ moreover it is required in stewards, * Gr. day. ch. 3. ^.j^g^^ ^ ^^^ j^g found faithful. ^ But with me it is a very small thing c Job. 9. 2. Ps. that I should be judged of you, or of man's *judgment : yea, I judge p^rqv^shs^Rom; HOt mluc own sclf ; ''(for I know nothing by myself, 'yet am I not 3.20. & 4. 2. hereby justified :) but He that judgeth me is the Lord. ^ Therefore Rom. 2. 1,16. & ''judge nothing before the time, until the Lord come, 'who both will Rev'!'2o°'i2^' bring to hght the hidden things of darkness, and will make manifest the e cb.3. 13. counsels of the hearts ; and -^then shall every man have praise of God. / Rom. 2. 29. ' 2 Cor. 5. 10. ■ § 11. — chap. iv. 6-13. St. Paul declares he has made use of his own name, and that of Apollos. that they might learn not to think too highly of their separate leaders, and so become puffed >ip with § 1] . anger and contempt for each other — St. Paul and Apollos were only the servants of ffl ch. 1. 12. & 3. Christ, by whose ministry the Christians had believed — They disclaimed all titles and distinctions among them, that by their example the Corinthians might learn not to esteem their teachers above what he had written — The Apostle then addresses himself 4. 6 Rom. 12. 3. 2, 6*. ' " ' to the false teachers — The former are called ignorant and foolish, because they preach * Gr. distinguish- the first article of the Christian faith : while the false teachers, from their speculations eth thee. ^^^^ traditions, are considered wise men and philosophers — The Apostles are despised Jam. 1.17. 1 Pet. — They are honored — The Apostles are exposed to every kind of danger, while they 4- 10. are in the full enjoyment of affluence and every comfort. t or,'usthe'iast ^ And thcsc things, brethren, "I have in a figure transferred to my- aposties, as. ggjf ^jj^j ^^ Apollos, for your sakes ; Hhat ye might learn in us not to 8.36. c'b.''i5.3'o,' think of men above that which is written, that no one of you 'be &6^9^°'"^'"' puffed up for one against another. '^ For who *maketh thee to differ ff Heb. 10. 33. from another 1 and ''what hast thou that thou didst not receive ? now A Acts'n'^i^B & if thou didst receive it, why dost thou glory, as if thou hadst not re- 26. 24. ch. 1. 18, ceived it? ^ Now ye are full, 'now ye are rich, ye have reigned as 3. is. see'2Kin. kiugs without US : and I would to God ye did reign, that we also t^2Cor 13 9 might reign with you ! ^ For I think that God hath set forth tus the j2Cor. 4. 8. & apostles last, ^as it were appointed to death; for ^ we are made a "il?"^^' ^'"'' tspectacle unto the world, and to angels, and to men. i" We ''are Vas^^"^'^"'"" fools for Christ's sake, but ye are wise in Christ — we *are weak, but i Acts 23. 2. ye are strong — ye are honorable, but we are despised. ^^ Even ■'unto "20^34 Wl^efs ^^^^ present hour we both hunger, and thirst, and ''are naked, and 'are 2.9. 2'The9s. 3. buffeted, and have no certain dwellingplace, ^- and '"labor, working n Matt'.". 44. with our own hands: "being reviled, we bless ; being persecuted, we 23" 34^0*137! suffer it; ^^ being defamed, we entreat: "we are made as the filth of 60. Rom. 12. 14, the earth — and are the offscouring of all things unto this day. 20. 1 Pet. 2. 23. o o J & 3. 9. o Lam. 3. 45. § 12.— chap. iv. 14-17. St. Paul declares he does not write these things to shame, but to instruct them, and to warn them against those false teachers who will not be to them as he was, their spiritual father — He therefore entreats them to imitate him, and sends Timotheus to them, who § 12. should remind them of his instruction. a iThess. 2. 11. 14 J WRITE not thcsc things to sliamc you, but "as my beloved sons I warn you. '^ For though ye have ten thousand instructors in Christ, Sect. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 255 yet have ye not many fathers; for ''in Christ Jesus I have begotten *K'^m%^|"oo'eh you through the Gospel. ^"^ Wherefore I beseech you, 'be ye follow- 3.6 g^, 4 jg ers of me. ^^ For this cause have I sent unto you ''Timotheus, %ho 1. is. ' ' is my beloved son, and faithful in the Lord, who shall bring you -^into Vn^i'T)!™'' remembrance of my ways which be in Christ, as I ^teach every where le.sThess. 3. in every Church. ' ^^■ ye not that 'a httle leaven leaveneth the whole lump ? ^ Purge outr,,""?'"' iciiii 1 1 J Ot, IS slain. therefore the old leaven, that ye may be a new lump, as ye are un- n e.^. 12. 35. & leavened ; for even 'Christ our "Passover tis sacrificed for us. ^ There- ^^' ^' fore "let us keep tthe feast, "not with old leaven, neither 'Vith the „ De'ut. le. 3. leaven of malice and wickedness ; but with the unleavened bread of pJ^^I^-J^-^^^^- Mark 8. 15. Sincerity and truth. Luke 12. 1 ^ I wrote unto you in an ^epistle, " Not 'to company witii fornicators." , pee ve°r.'2, 7. 1° Yet '"not altogether with the fornicators 'of this world, or with the l^^s^i"' covetous, or extortioners, or with idolaters; for then must ye needs 2Tiiess. 3. 14. go 'out of the world. " But now I have written unto you. Not to Ich.i.goY keep company, "if any man that is called a brother be a fornicator, or « Joim 17. is. covetous, or an idolator, or a railer, or a drunkard, or an extortioner ; „ ji"l" ]'§. iV. with such an one "no not to eat. ^^ For what have I to do to iudge B?^\- ^^•i''; -,, .toy Ihese;. 3, 6,14. "them also that are without ? Do not ye judge them that are within ? 2 John 10. ^^ but them that are without God judgeth. Therefore ^put away ^^*^f^j,if4^^j'j from among yourselves that wicked person. P"'- 4. 5. ° ■' ^ 1 Thess. 4. 19. ITim. 3. 7. § 15.— chap. vi. 1-8. ^ <--h- 6. 1, 2, 3,4 The Christians are reproved for referring their differences to heathen courts of judicature, ^ly,''" jj; g'l. 21. by which their Christian profession is dishonored — Instead of laying them before their & 22. 21, 22,34 256 THE FIRST EPISTLE TO THE CORINTHIANS. [Part XIII. § 15. a Pa. 49. 14. Dan. 7. 92. Matt. 19. 28. Luke 22. 30. Rev. 2. 26. & 3. 21. vfe 20. 4. * 2 Pet. 2. 4. Judo 6. c ch. 5. 12. A Prov. 20. 22. Matt. 5. 39, 40. Luke 6. 29. Rom. 12. 17, 19. 1 Thess. 5. 15. e 1 Thes. 4. 6. inspired teachers, who gave laws for the present ruling of the world — They are rebuked also for attempting to injure and defraud their Christian brethren. ^ Dare any of you, having a matter against another, go to law be- fore the unjust, and not before the saints ? ^ Do ye not know that "the saints shall judge the world ? and if the world shall be judged by you, are ye unworthy to judge the smallest matters ? ^ Know ye not that we shall 'judge angels ? how much more things that pertain to this hfe ! If, 'then, ye have judgments of things pertaining to this life, \do ye] set them to judge who are least esteemed in the Church ? ^ I speak to your shame. Is it so, that there is not a wise man among you ? no, not one that shall be able to judge between his brethren ? '' But brother goeth to law with brother, and that before the unbelievers ! ^ Now therefore there is utterly a fault among you, because ye go to law one with another. ''Why do ye not rather take wrong ? why do ye not rather suffer yourselves to be defrauded ? ^ Nay, ye do wrong, and defraud, ^and that your brethren ! § 16. a ch. 15. 50. Gal. 5.21. Eph. 5.5. 1 Tim. 1.9. Heb. 12. 14. & 13. 4. Rev. 22. 15. b ch. 12. 2. Eph. 2. 2. & 4. 22. & 5. 8. Col. 3. 7. Tit. 3. 3. c ch. 1. 30. Heb. 10. 22. d ch. 10. 23. * Or, profitable, e Matt. 15. 17. Rom. 14. 17. Col. 2. 22, 23. f ver. 15, 19, 20. 1 Thess. 4. 3, 7. g Eph. 5. 23. h Rom. 6. 5, 8. & 8. 11. 2 Cor. 4. 14. i Eph. 1. 19,20. j Rom. 12. 5. ch. 12. 27. Eph. 4. 12, 15, 16. & 5. 30. k Gen. 2. 24. Matt.19. 5. Eph. 5. 31. 1 John 17. 21,22, 23. Eph. 4.4. & 5. 30. m Rom. 6. 12, 13. Heb. 13. 4. n Rom. 1.24. 1 Thess. 4.4. ch. 3. 16. 2 Cor. 6.16. p Rom. 14. 7, 8. g Acts 20. 28. ch. 7.23. Gal. 3.13. Heb. 9. 12. 1 Pet. 1. 18, 19. 2 Pet. 2. 1. Rev. 5.9. § 16. — chap. vi. 9, to the end. The Apostle here confutes the arguments of the false teacher, by which he appears to have sanctioned luxury and fornication, and declares that no unclean person can inherit the blessings of the Gospel — The immoderate indulgence of things in themselves lawful is sinful in Christians, who are God's both by creation and redemption. ^ Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived : "neither fornicators, nor idolators, nor adul- terers, nor elTeminate, nor abusers of themselves with mankind, ^^ nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. ^^ And such were 'some of you : "but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. ^^ All ''things are lawful unto me, but all things are not *expedient : all things are lawful for me, but I will not be brought under the power of any. ^^ Meats 'for the belly, and the belly for meats : but God shall destroy both it and them. Now the body is not for fornication, but ^for the Lord, ^and the Lord for the body ; ^^ and ''God hath both raised up the Lord, and will also raise up us 'by his own power. 1^ Know ye not that ^your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of a harlot ? God forbid ! ^^ What ? know ye not that he which is joined to a harlot is one body ? for ''two, saith He, shall be one flesh. ^'' But 'he that is joined unto the Lord is one spirit. ^^ Flee ""fornication. Every sin that a man doeth is without the body ; but he that com- mitteth fornication sinneth "against his own body. ^'^ What ? "know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, ^'and ye are not your own ? ^^ For 'ye are bought with a price : therefore glorify God in your body, [and in your spirit, which are God's]. § 17. a ver. 8, 26. b Ex.2]. 10. 1 Pet. 3. 7. § 17. — chap. vii. 1-17. St. Paul proceeds to answer the questions of the Corinthians, and gives rules of conduct both to married and single persons, according to their several tempers, and to the present state of the Church in a time of persecution. ^ Now concerning the things whereof ye wrote unto me : "It is good for a man not to touch a woman ; ^nevertheless, to avoid forni- cation, let every man have his own wife, and let every woman have her own husband. ^ Let ''the husband render unto the wife due [be- nevolence] : and likewise also the wife unto the husband. ^ The wife hath not power of her own body, but the husband : and likewise also the husband hath not power of his own body, but the wife. ^ De- Sect. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 257 fraud 'ye not one the other, except it he with consent for a time, tliat ye '^4°^} ^- ^^■ y , /> • 1 1 • Zech. 7. 3. See may give yourselves to lastmg and prayer ; and come together agam, Ex. 19. is. that ''Satan tempt you not for your incontinency. ''But I speak this ^jThoss.s. k by permission : "and not of commandment.'' '' For -^I would that all e ver. 1-2, 05. men were "even as I myself; but '"every man hath his proper gift of i^^,°ii.^'^'^ God, one after this manner, and another after that. h see Note 8. ^ I say therefore to the unmarried and widows, *It is good for them / Acts 26. 29. if they abide even as I. ^ But ^if they cannot contain, let them marry : f Matt. 19. 12. for it is better to marry than to burn. ^^ And unto the married I .'^''' ^^" ^^' . command, '''yet not I, but the Lord, 'Let not the wife depart from her ] j"';^' 5 ',4 husband; ^^ (but and if she depart, let her remain unmarried, or be s sea ver. 12, 25, reconciled to her husband :) and let not the husband put away his '^°: wife. ^^ But to the rest speak I, "'not the Lord : If any brother hath a Matt. 5. 32'. &' wife that believeth not, and she be pleased to dwell with him, let him 10! 11,12. Luke not put her away ; ^^ and the woman which hath a husband that ^^" ^®' 711 VQT 6 believeth not, and if he be pleased to dwell with her, let her not leave him. ^* For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband : else "were your children unclean ; but now are they holy. ^^ But if " ^°'^' ^' ^^' the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases. But God hath "called us *to peace, "m."!?! Jh. 14. ^^ ^^ For what knowest thou, O wife ! whether thou shalt ''save thy hus- ^^' ^,''^' ^^' ^^' band ? or thow knowest thou, O man ! whether thou shalt save thy p 1 pet.stT wife ? ^"^ But as God hath distributed to every man, as the Lord hath t^r. roAa«. called every one, so let him walk ; and 'so ordain I in all Churches. Vcofn'28 § 18.— chap, vil 18-24. St. Paul teaches that Christianity makes no chano-e in the common relations and natural i,i- X- j?T-r- a 1 Mac. 1. 15. obligations of life. ^ ^ 6 Acts 15. 1,5, ^^ Is any man called being circumcised? let him "not become un- 19,^24, 28. Gai. circumcised. Is any called in uncircumcision ? ''let him not be cir- c cai. 5. 6. & 6. cumcised. ^^ Circumcision "^is nothing, and uncircumcision is nothing, /j'^^^ jj ^4 but ''the keeping of the commandments of God. ^° Let every man 1 John 2. 3. & 3 abide in the same calling wherein he was called. ^^ Art thou called ^ j^hn 8. 36. being a servant ? care not for it : but if thou mayest be made free, phHemJe'^' use it rather. ^- For he that is called in the Lord, being a servant, is *Gr. made free. 'the Lord's * freeman : likewise also he that is called, being free, is -^^j^'ig^'Eph ii^'e •''Christ's servant. ^^ Ye ^are bought with a price ; be not ye the 1 p^'- 2- le. servants of men. ^^ Brethren, ''let every man, wherein he is called, ^i'peu^\:9. therein abide with God. s<=« Lev. 25. 42 h ver. 20. § 19. — chap. vii. 95, to the end. St. Paul recommends both virgins and widows to continue unmarried in times of perse- cution ; and, to make them less solicitous about the present cares and pleasures of life, he reminds them of its shortness and insignificance. § ^°- ^^ Now concerning virgins "I have no commandment of the Lord: V^"'' ^i ^2' t^' yet I give my judgment, as one that hath obtained mercy 01 the Lord b 1 Tim. 1. le. "to be faithful. ^^ I suppose therefore that this is good for the present "j'^'^-,^- ^- ^ ^''" *distress, I say, ''that it is good for a man so to be. ^'' Art thou bound *ox, necessity. unto a wife ? seek not to be loosed. Art thou loosed from a wife ? seek ^ ''^'' ^' ^■ not a wife. ^^ But and if thou marry, thou hast not sinned ; and if a virgin marry, she hath not sinned ; nevertheless such shall have trouble in the flesh : but I spare you. ^^ But 'this I say, brethren, the time is ^^v^{.1^'t]^' short: it remaineth, that both they that have wives be as though they 2Pet. 3. a, 9. had none ; ^" and they that weep, as though they wept not ; and they that rejoice, as though they rejoiced not ; and they that buy, as though ^"^-^ g^^- they possessed not ; ^^ and they that use this world, as not •'^abusing it. 1. 10. &4.' 14. For ^the fashion of this world passeth away. ^^ But I would have 4. 7!i"john 2. 17. VOL. II. 33 *v 258 THE FIRST EPISTLE TO THE CORINTHIANS. [Part XIII. ^in^i' '"^^*2/— you without ''carefulness. He that is unmarried careth for the things t Gt. of the Lord, fthat belong to the Lord, how he may please the Lord ; ^^but he that selYTim. 5. 5. IS married careth for the things that are of the world, how he may please his wife. •'^ There is difference also between a wife and a i Luke 10.40, &c. virgin ; the unmarried woman 'careth for the things of the Lord, that she may be holy both in body and in spirit : but she that is married careth for the things of the world, how she may please her husband. ^^ And this I speak for your own profit ; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. ^^ But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not ; let them marry. ^"^ Neverthe- less he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that jHeb. 13. 4. i^g ^j]j j^ggp [jjg virgin, doethwell. ^^ So •'then he that giveth her in marriage doeth well ; but he that giveth her not in marriage doeth better. k Rom. 7. 2. 39 'j'jjg *wife is bound by the law as long as her husband liveth ; but mver. 25. if her husband be dead, she is at liberty to be married to whom she n 1 Thess. 4. 8. will ; 'ouly in the Lord. *" But she is happier if she so abide, "'after my judgment : and "I think also that I have the Spirit of God. a Acts 15. 20, 29. <: nn i ■■■ ch. 10. 19. § 20.— c/iop. Via. b Eom. 14. 14, St. Paul, in reply to the converts, instructs them tliat though the eating of things oifered ■ „ .. to idols was indifferent in itself, the custom was to be avoided, as their example might d ch. 13. 8 9 12. \e p 1 i See Note 9. wc the bcttcr ; neither, if we eat not, tare we the worse. -* But ^take m ch. 10. 28, 29. hgcd Icst by auy mcans this * liberty of yours become 'a stumbhng- Ti^om. 14. 14, IjIqpJ^ ^q them that are weak. i° For if any man see thee which hast Rom. 14. 17. knowledge sit at meat in '^the idol's temple, shall not "the conscience toj^,Mvewethe ^f |-,jj^ which is Weak be ^emboldened to eat those things which are J ot,havewetke offered to idols ? " and 'through thy knowledge shall the weak brother p cti. 5. 13. perish for whom Christ died ? ^^ But "when ye sin so against the * Or, power. brethren, and wound their weak conscience, ye sin against Christ. 1 f''2f the flock ? ® Say I these things as a man ? or saith s Matt. s. 14. not the Law the same also ? ^ For it is written in the 'Law of Moses, 9. "'^^' ' ' "Thou shalt not muzzle the mouth of the ox that treadeth out the ',^,^°''- ";^. 1 lim. 1. 18. & corn." Doth God take care for oxen? i" Or saith he it altogether e. 12. 2 Tim. 2. 3. & 4. 7. for our sakes ? For our sakes, no doubt, this is written : that "'he that j Deut. 20. e. ploweth should plow in hope; and that he that thresheth in hope ch?3'. 6%^8. should be partaker of his hope. ^^ If "we have sown unto you spiritual k John 21. is. things, is it a great thing if we shall reap your carnal things? ^^ If j^o^u't'as^ others be partakers of this power over you, are not we rather ? °Nev- iTim. 5. is. ertheless we have not used this power; but suffer all things, ''lest we ™ 2Tim. 2.6. should hinder the Gospel of Christ. ^^ Do 'ye not know that they oai. e'. e.' which minister about holy things tlive of the things of the temple ? and " ^tr.^ii^ii^' they which wait at the altar are partakers with the altar ? ^* Even so ^^jg'^'/g- ^' ^• ''hath the Lord ordained that they which preach the Gospel should iThess. 2. 6. live of the Gospel. TV.rf. '■ q Lev. 6. 16, 26. & 7. 6, &c. Num. 5. 9, 10. § 22. — chap. ix. 15, to the end. & is. 8-20. „ , . , . r- -, ■ n , Deut. 10. 9. & bt. Paul gives his reasons tor not having asserted his right to a maintenance from the is. 1. Christian Church at Corinth, in the fear that by burthening them he might make the t Or, feed. Gospel less successful — He declares his great desire to excel in his ministry ; content- ^J'^t^^',}'^''}^' ing himself with the indispensable duty of preaching, he shows his condescension Gal. 6. 6. and conformity to the weaknesses and prejudices of all sorts of people, that he might ^ ^'™- ^- ^^■ win them to Christ — The Apostle (v. 24.) proves the propriety of his conduct in thus exposing himself to hardships and unnecessary labors, by an allusion to the customs of their own countrymen, who hope to obtain only a corruptible crown ; and invites all § ■^^• the converts to follow his example, being encouraged with the certain hope of an ^ yg^. 12. Acts incorruptible one — Thev are exhorted to a life of continued self-denial and abstinence. 18- 3- ^ 20. 34. „ . . . . ch. 4. 12. ^^ But °I have used none of these things : neither have I written these ' Thess.2. 9. c5 2 Thess. 3. 8. things, that it should be so done unto me. For ''it were better for me to j g cor. ii.io. die, than that any man should make my glorying void. ^^ For though I <= Rom- 1- w- preach the Gospel, I have nothing to glory of : for 'necessity is laid upon ^ ^J' ^' j' ^J, ^ me. Yea, woe is unto me, if I preach not the Gospel. ^^ For if I do ^.piiii.i.n. coi this thing wilhngly, ''I have a reward : but if against my will, "a dis- /ch~ 10.33. pensation of the Gospel is committed unto me. '® What is my reward ^^°'^- ^- ^- '^ then ? Verily that, ■''when I preach the Gospel, I may make the Gos- g ch. 7. 31. pel of Christ without charge; that I ^abuse not my power in the *^«^''-i- Gospel. ^^ For though I be ''free from all rae?i, yet have 'I made my- ] Matt. is. 15. self servant unto all, ^that I might gain the more ; 2° and 'unto the Jews 1 1''"-^- 1- I became as a Jew, that I might gain the Jews; to them that are is.'^is. &2i. 23, under the Law, as under the Law, [being not myself under the Law,] ^''• that I might gain them that are under the Law ; ^'^ to 'them that are cal^s. 2. without law, as without law (being "not ' without law to God, but ™ '^''- ''■■ ^• under law to Christ), that I might gain them that are without law. "2 c^r."ii? 29. ' ^~To "the weak became I as weak, that I might gain the weak. °I am ch. 10.33. 260 THE FIRST EPISTLE TO THE CORIP^THIANS. [Part XIH. p Rom. 11. 14. made all thinsrs to all men, ^that I miorht by all means save some. ch. 7. 16. . o J q Gal.' 2. 2. & 5. ^3 Aj,d this I do for thc Gospel's sake, that I might be partaker thereof 7. Phil. 2. J6. & •. 1 3. 14. 2 Tim. 4. With yOU. /E^h.Vi2.^' ^^ Know ye not that they which run in a race run all, but one re- oTim'2'5^&4 7 ^^iveth the prize? 'So run, that ye may obtain. ^^ And every man s2Tim. 4. 8. that '^strivoth for the mastery is temperate in all things: now they do iPet. i.'4.~&5. ^V to obtain a corruptible crown ; but we "an incorruptible. ^^ I there- si u^' ^'^ '^ fore so run, 'not as uncertainly ; so fight I, not as one that beateth the li^-Rom.'i.'ii. ^^^'- ^^but"I keep under my body, and "bring it into subjection: lest Col- 3. 5. ^^ ^^ that by any means, when I have preached to others, I myself should w Jer. 6. 30. ' bc "a castaway. 2 Cor. 13. 5, 6. § 23. § 23. — chap. x. 1-12. a Ex. 13. 21. & The Apostle, from the conduct of the Israelites of old, wishes to convince the Corinthians is! & 14. 14.' ' that as the favored people of God were so severely punished for their irregularities Deut. 1.33. and idolatry, so also the Christians, under the Gospel dispensation, who indulge in the Ps>78.'l4l'& " same sinful conduct and gratifications, will be as certainly punished as the Israelites 105- 39. under the Law — He cautions them from these examples to avoid the same offences, and b Ex 14. 22. . Num. 33. s! warns them not to have too much confidence in themselves, as being members of the Josh. 4. 23. Ps. Christian Church, but to take heed lest they also fall into sin. 78. 13. ■' " ^''- ]?-,\^'^^- ^ Moreover, brethren, I would not that ye should be ignorant, how Nell. 9. 15 20. *' o " Ps. 78.'24.' " that all our fathers were under "the cloud, and all passed through 'the 20. u. Ps.'78"i5! sea ; ^ and were all baptized unto Moses in the cloud and in the sea ; *«7?/m."""' "'"' ^ and did all eat the same ^spiritual meat ; ^ and did all drink the same D|"t^^9- 21- Ps. "spiritual drink ; (for they drank of that spiritual Rock that *followed e Num. 14. 29, them : and that Rock was Christ ;) ^ but with many of them God was 32, 35. & 26. 64, ii , i r , <• i • i -i i 65. Ps. 106. 26. not well pleased : lor they were overthrown in the wilderness. t Gr.' our figures'. ^ Now thcsc things worc tour examples, to the intent we should not ■^34."pg'. lo'6^l4!' ^^^^ after evil things, as -^they also lusted. '''Neither ^be ye idolators, f Ex'M'e ^^ were some of them ; as it is ''written, " The people sat down to eat I ch. 6. 18. Eev. and drink, and rose up to play." ^ Neither 'let us commit fornication, j Num. 25. 1, 9. as somc of them committed, and ^fell in one day three and twenty /e'x!'i7.I%. thousand. ^ Neither let us tempt Christ, as '^some of them also Deut' e^'ie' Ps. tempted, and 'were destroyed of serpents. '° Neither murmur ye, as 78. 18, 56. & 95. ™some of them also murmured, and "were destroyed of "the Destroyer. I Num. 21. 6.' 11 Now all thcsc things happened unto them for tensamples: and ^they \ Num.'i'i 2, ' are written for our admonition, 'upon whom the ends of the world are n^Nu^.' 14.^37. & comc. ^^ Whereforc '^let him that thinkelh he standeth take heed lest V: 49! ' he fall ' Ex. 12. 23. "^ I'l" • 2 Sam. 24. 16. t Or,'j'i/p«. ' § 24.— chap. X. 13-22. ^g^nT' ^^' '* The Corinthians, exposed only to similar temptations as others, are exhorted to abstain g ch. 7. 29. Phil. from idolatry, and from eating of things offered to idols — The Apostle proves by a 1:^A- , , , „ reference to our own communion, and to the ceremonial Law. that by such an action 2a, 37. 1 John 2. ' i ' •,. i /- j 18. there was an outward worshipping of the demons on whose sacrifices they feasted, r Kom. 11. 20. ^^j^^j ^^ whom they united themselves — The worship of the true God and idols incom- t 24 patible, and derogatory to the honor of Christ. * Or, moderate. 13 There hath no tcmptation taken you but *such as is common to i Ps.' 125.3. man : but "God is faithful, 'who will not suffer you to be tempted c^Jer.'bg! u. above that ye are able ; but will with the temptation also "make a way Vi7'.l'j^ohn5. to escape, that [ye] may be able to bear it. ^21^ g J 1* Wherefore, my dearly beloved, ''flee from idolatry. ^^ I speak as /Matt. 26. 26, 27, to 'wisc mcu ; judgc ye what I say: ^^the-^cup of blessing which we /Acts 2. 42, 46. blcss, is it not the communion of the blood of Christ? ^The bread A''R'om.'i2.'.5!'ch. which WO break, is it not the communion of the body of Christ? i^R'om'4 1 1" & " For ''we being many are one bread and one body : for we are all 9g3^5.^2c'oi-rii. partakers of that One Bread. ^^ Behold 'Israel after the flesh : ^'are not j Lev. 3.' 3! & 7. they which eat of the sacrifices partakers of the altar ? ^^ What say I it^ch. 8. 4. then? ''that the idol is any thing, oi" that which is offered in sacrifice Sect. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 261 to idols is any thing ? -" But I say, that the things which the Gentiles ' lj!%-. n.?.^ 'sacrifice, they sacrifice to devils, and not to God : and I would not ps. ibe. 37. that ye should have fellowship with devils. -^ Ye '"cannot drink the ^ ^'^^^ g\. cup of the Lord, and "the cup of devils : ye cannot be partakers of i^. the Lord's Table, and of the table of devils. -^Do we "provoke the oDeut.ssiai. Lord to jealousy ? -^are we stronger than he ? p Ezek. 22. 14. § 25. — chap. X. 23, to the end, and xi. 1. S 25 St. Paul, affirms, that though all meats under the Gospel dispensation were lawful, in a ch. 6. 12. opposition to the false teachers, he declares them not expedient, as the edification of b Rom 15. 1, 9. others should be the first consideration — The Corinthians are permitted to eat whatever -^pifn'n'i ""oi was sold in the shambles, or placed on the table of a heathen, unless by so doing they ^ rQj. pjo^pe'rity offend the conscience of weaker brethren — Christians are required to consult, even in or,welfare.-ED.] the most indifferent actions, the glorv of God, and the advantage of others, rather than ^ Baruch 6. 28. . . ' 1 Tim 4 4 their own inclinations — They are called upon to follow the disinterestedness of St. -g^ j'g '. Paul, who followed Christ. Deat. 16. 14. Ps. ^^ All, "things are lawful [for me], but all things are not expedient: vei-.ds. all things are lawful [for me], but all things edify not, ^-^ Let 'no ■^^J^'^g^J^^-.j man seek his own, but [every man] another's 'wealth. ^^ Whatsoever ^ Deut. 10.14. ''is sold in the shambles, that eat, asking no question for conscience' 1^.^^'^'''"' sake, 2^ for 'the earth is the Lord's, and the fulness thereof. ^' If any i Eom. 14. le. of them that beUeve not bid you to a feast, and ye be disposed to go; *.oj. fAanis^n- Avhatsoever is set before you, eat, asking no question for conscience' j n'om. 14. e. sake. ^^ But if any man say unto you, " This is offered in sacrifice j. ^^,"3 j- ' '' unto idols," eat not 'for his sake that showed it, and for conscience' iPet. 4. 11. sake: [for "the earth is the Lord's, and the fulness thereof.] ^^ Con- 8.'i3.'2Cor.'6. ' science, I say, not thine own, but of the other. For 'why is my liberty ^\^ Greeks. judged of another man's conscience? ^° for if I by "^grace be a par- m Acts 20. 28. taker, why am I evil spoken of for that ^ for which I give thanks? iTim;3.\ ^^ AVhether 'therefore ve eat. or drink, or whatsoever ye do, do all to n Eom. 15. 2. ch. the glory of God. ^~ Give 'none offence, neither to the Jews, nor to „ ver.-aZ the tGentiles, nor to ""the Church of God : ^^ even as "I please all men p ^h. 4. le. Ephec. 5 ]. in all things, "not seeking mine own profit, but the profit of many, that Phii. 3. iV.' they may be saved. ^ Be ^ye followers of me, even as I also am of Christ. 2 xhess! 3! 9! § 26.—cliap. xi. 2-16. St. Paul commends them for having observed his oi'dinances — He explains their nature, § 26. fl ch 4 IT by showing the subordination of all men to Clirist, of the woman to the man, and the j chTl?' subordination of Christ to God — The veil being a mark of inferiority and subjection, * or traditions. women are forbidden to appear unveiled. 2Thess. 2. 15. ^ Now, I praise you, brethren, "that ye remember me in all things, c Eph. 5.23. and 'keep the ^ordinances, as I delivered them to you. ^ But I would ''i*^°;^2^ii ^ have you know, that "the head of every man is Christ ; and ''the head 1 Pet. 3. 1, 5', 6 of the woman is the man ; and 'the head of Christ is God. ^ Every 'ch'^'S 23! & 15. man praying or -^prophesying, having his head covered, dishonoreth his 2^28. Phii. 2. head. ^ But 'every woman that prayeth or prophesieth with her head /ch.' 12. 10,28. uncovered dishonoreth her head : for that is even all one as if she were ^ ^'^- •'' '*^'^' ''shaven. ^ For if the woman be not covered, let her also be shorn : but f Deut. 21. 12. if it be 'a shame for a woman to be shorn or shaven, let her be covered, '^"""'-i- 1^- ^ ' JJcut. 2a. 5. " For a man indeed ought not to cover his head, forasmuch as •'he is j cea. 1.26,27. the image and glory of God : but the woman is the glory of the man. ,^J'' W^'t, — ■ <— - w i_ J (^ den. 2. 21 22. ^ For *the man is not of the woman, but the woman of the man; ; cen. 2. is.'ai, ^ neither 'was the man created for the woman, but the woman for the ^' „^ ^, man. ^"l-or this cause ougnt the woman to have rpower on her t That is, a wrer- head "because of the angels.'^ ^^ Nevertheless "neither is the man ™h'eiTuid^*m without the woman, neither the woman A\ithout the man, in the Lord ; v'"• lo- the Church, first 'Apostles, secondarily, ^Prophets, thirdly. Teachers, /K™.'n. j7. after that ^miracles, then, '"gifts of healings, ^helps, ■'governments, tdi- j Kom. 12. s. versities of tongues. ^^ Are all apostles? are all prophets? are all Heb. i5.'i7,'24. teachers ? are all "workers of miracles ? ^° have all the gifts of heal- ■'"ver.'io"''''' ing ? do all speak with tongues ? do all interpret ? * or, pmcers. § 29. — chap. xii. 31, and xiii. Charity founded on the love of God is preferable to the best spiritual gifts. 5 ■'■ ^ o ch. 14. 1, 39. ^^ But covet earnestlv the best gifts ; and yet show I unto you a * ch. 12. s, 9, lo, more excellent way. — ^ Though I speak with the tongues of men and see jiatt. 7.22." of angels, and have not charity, I am become as sounding brass, or a "^l^^^--^'-^- tinkhng cymbal. ^ And though I have tlie gift 0/ ''prophecy, and un- Luke it! e.' derstand all mvsteries. and all knowledge : and though I have all faith, <^^i;'«. 6.1,2. so that 1 could remove mountains, and have not chanty, i amnothmg. iPet. 4. 3. 3 And ''though I bestow all my goods to feed the poor, and though I give * ^"''/^"grpti my body to be burned, and have not charity, it profiteth me nothing. 2-4. "* Charity 'suffereth long, and is kind ; charity envieth not ; charity ^^ -P|^ i"- ^- ^'°™- *vaunteth not itself, is not puffed up, ^ doth not behave itself unseemly, * - ■'°hn 4. •''seeketh not her own, is not easily provoked, thinketh no evil ; ^ re- ^^ift!"'"' '^^ joiceth ^not in iniquity, but ''rejoiceth tin the truth: "^ beareth 'all ' eo™- Js-i.Gai. things, believeth all things, hopeth all things, endureth all things. 24. ' 264 THE FIRST EPISTLE TO THE CORINTHIANS. [Part XIII. ^ Charity never faileth : but whether there be prophecies, they shall fail ; whether there be tongues, they shall cease ; whether there be 3 ch. 8. 2. knowledge, it shall vanish away. ^ For ^ we know in part, and we pro- phesy in part ; ^^ but when that which is perfect is come, then that which is in part shall be done away. ^^ When I was a child, I spake X Or, reasoned, ^s a child, I undcrstood as a child, I tthought as a child : but when I *5^7^°Phn/3.'il. became a man, I put away childish things. ^^ For ''now we see through * gt. in a riddle, a glass, *darkly ; but then 'face to face : now I know in part ; but then '/joims^'s!"' ^hall I know even as also I am known. ^^ And now abideth faith, hope, charity, these three ; but the greatest of these is charity ! § 30. § 30.— chap. xiv. 1-25. The miraculous gifts being sometimes perverted, by being used to ostentation, St. Paul shows that prophecy is to be preferred to tongues, as it tends more to the edification of the Church. ^ Follow after charity, and "desire spiritual gifts, ''but rather that a ch. 12. 31. 29. ' " ' ' ye may prophesy. ^ For he that "speaketh in an unknown tongue speak- c^Acts2. 4.&10. gth j-jQt m^to men, but unto God : for no man *understandeth him; * 6r. hearetk. howbcit in the Spirit he speaketh mysteries : ^ but he that prophesieth speaketh unto men to edification, and exhortation, and comfort. ^ He that speaketh in an unknown tongue edifieth himself ; but he that prophesieth edifieth the Church. ^ I would that ye all spake with tongues, but rather that ye prophesied : for greater is he that prophe- sieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying. ^ Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to d ver. 25. yQ^ either by ''revelation, or by knowledge, or by prophesying, or by doctrine ? ^ And even things without life giving sound, whether pipe t Or, tunes. ^j. j^g^^p^ cxccpt thcy givc a distinction in the tsounds, how shall it be known what is piped or harped ? ^ for if the trumpet give an uncer- tain sound, who shall prepare himself to the battle ? ^ So likewise ye, t Gr. sigmjkant. g^ccpt yc uttcr by tlic toiiguc words teasy to be understood, how shall it be known what is spoken ? for ye shall speak into the air. ^° There are, it may be, so many kinds of voices in the world, and none of them is without signification. ^^ Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. ^^ Even so ye, forasmuch as ye are zealous *of spiritual gifts, seek that ye may excel to the edifying of the Church. ^^ Wherefore let him that speaketh in an unhnoivn tongue pray that he may interpret. ^'^ For if I pray in an un- Jcnown tongue, my spirit prayeth, but my understanding is unfruitful. 1^ What is it then ? I will pray with the spirit, and I will pray with 'a^iB.' ^' '^' ^"'' the understanding also : "I will sing with the spirit, and I will sing / Ps. 47. 7. -^with the understanding also. ^^ Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen °'at thy giving of thanks, seeing he understandeth not what thou sayest ? ^^ For thou verily givest thanks well, but the other is not edi- fied. ^^ I thank my God, I speak with tongues more than ye all. ^^ Yet in the church I had rather speak five words with my understanding, *Mau' u' 25 & *'^^'- ^y '"^y '^^^^^ I might teach others also, than ten thousand words in 18. 3. & 19. 14. an unknown tongue. 3.Ti;ph. 4.14!' 2° Brethren, ''be not children in understanding: howbeit in malice <"iatt!i8"'3!^ 'be ye children, but in understanding be tmen. ^^ In •'the Law it is I Pet.' 2. 2.' '^written, — (■ Gr. perfect, or, ofar.pe age. ch. ,, ^j^,^ ^^^ ^j. ^^^^^ tougucs and othcr lips j John 10. 34. Will I speak unto this people ; h Is. 28. 11, 12. * Gr. of spirits. g ch. n.24. And yet for all that will they not hear me, saith the Lord." Sect. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 265 ^ Wherefore tongues are for a sign, not to them that beUeve, but to them that beheve not : but prophesying serveth not for them that be- lieve not, but for them which beheve. ^'^ If therefore the whole Church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, 'will they not say 'Acts 2. 13. that ye are mad ? -^ But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all, -^ and thus are the secrets of his heart made manifest ; and so falling down on his face he will worship God, and report "that God is '"zech^l/^; in you of a truth. § 31. — chap. xiv. 26, to the end, St. Paul gives directions for the most profitable way of exercising their gifts in the public assemblies — Women are forbidden to speak in the Churches — He submits the truth of his doctrine to those who were discerners of spirits — He commands that every thing S -^l- be done in their Churches both decently, and according to the observances already ^ ^.^^ g_ ^j^ jg established among Christians. 8, 9, 10. ^^ How is it then, brethren? when ye come together, every one of a'^cor. is.'ig. you hath a psalm, "hath a doctrine, hath a tongue, hath a revelation, ^^^' ^' ^^■ hath an interpretation : 'let all things be done unto edifying. ^" If any i 1 xhesa. 5. 19, man speak in an unknown tongue, let it he by two, or at the most hy ^°- three, and that by course ; and let one interpret. -® But if there be no * Gr. tumM, or, interpreter, let him keep silence in the Church ; and let him speak to /"irit'ie^' himself, and to God. '^^ Let the prophets speak two or three, and ^let g iTim. 2. 11, the other judge : ^'^ if any thing be revealed to another that sitteth by, ^ ^J, jj 3 j, . ''let the first hold his peace. ^^For ye may all prophesy one by one, Tip2*5°'i p '^" that all may learn, and all may be comforted ; ^^ and "the spirits of the 3. 1. prophets are subject to the prophets ; ^^ for God is not the author of ' g c°of 'jo% *confusion, but of peace, -^as in all Churches of the saints. i John 4. 6. ^* Let 'your women keep silence in the Churches : for it is not per- ^ xiie^s.'s.'ao. mitted unto them to speak ; but ''they are commanded to be under i ver. 33. obedience, as also saith the 'Law. ^^ And if they will learn any thing, let them ask their husbands at home : for it is a shame for women to § 32. speak in the Church. ^^ What ! came the word of God out from you ? a cai. 1. n. or came it unto you only ? ' ^°™- ^- -• ^'^ If •'any man think himself to be a prophet, or spiritual, let him 1. 21.' acknowledge that the things that I write unto you are the command- * O''' hold fast. ments of the Lord ; ^* but if any man be ignorant, let him be ignorant, splech. " ^^ Wherefore, brethren, ^'covet to prophesy, and forbid not to speak (^Gai. 3. 4. with tongues. '^^ Let 'all things be done decently and in order. f g^'i, j] jo. g Ps. 22. 15, &c. §nn 7 -I T -I Is. 53. 5, 6, &.c. 32.— c/iOp. XV. 1-11. Dan.9.26.Zech. St. Paul proceeds to refute a Judaical error which had prevailed among the Corinthians i?" ii JJ*^? ?f' respecting the resurrection, and appeals to the testimony of the eyewitnesses, as the isl&be. 23. best evidences of the resurrection of Christ. }.^^}' "*■ ^^' ^ 2. 24. ^Moreover, brethren, I declare unto you the Gospel "which I a Ps. 2. 7. & le. preached unto you, which also ye have received, and ''wherein ye Hos^'e.lf.'Luk-e stand : ^ by 'which also ye are saved, if ye *keep in memory twhat I ^,'^t^'(^i^ preached unto you, unless ''ye have believed in vain. ^ For 'I delivered Ig'^'i^p^f 1^ unto you first of all that^which I also received, how that Christ died n- for our sins ^according to the Scriptures ; * and that he was buried, \ jj^Jj^ |^' ^' and that he rose again the third day, * according to the Scriptures ; Jiark le. 14. 5 and 'that he was seen of Cephas, then •'of the Twelve. ^ After that jdliiT 20.' 19,26. he was seen of above five hundred brethren at once : of whom the if^-tn-kezlho. greater part remain unto this present, but some are fallen asleep. Acts 1.3, 4. ■^ After that, he was seen of James; then *of all the apostles: ^and 22.^4, is.' eh.' 9 ^last of all he was seen of me also, as of tone born out of due time. J" , . o /-n T m 1 1 r 7 1 1 1 X ^^) anaboriive. " (ror 1 am the least 01 the apostles, that am not meet to be called m Eph.3.8. VOL. II. 34 w 266 THE FIRST EPISTLE TO THE CORINTHIANS. [Part XIII, "i.'oai.^i.^is^ ^' ^" apostle, because "I persecuted the Church of God : ^^but °by the PhiL 3. 6. 1 Tim. gracc of God I am what I am ; and his grace which was bestowed Eph. 2. 7, 8. upon me was not in vain ; but ^I labored more abundantly than they pscor. 11. 23. all — 'yet not I, but the grace of God which was with me.) ^^ There- Matt. 10.20. fore whether it were I or they, so we preach, and so ye believed. Rom. 15. 18, 19. 2 Cor. 3. 5. Gal. ^„ , -, ^ ^r> 2. 8. Eph. 3. 7. § 33. — chap. XV. V2-4Z. St. Paul proves the certainty of the resurrection of the dead from the resurrection of Christ — Mankind subjected to death by Adam, and raised to life by Christ. ^^ Now if Christ be preached that he rose from the dead, how say 5 ^^- some among you that there is no resurrection of the dead ? ^^ But if a 1 Thess. 4. 14. t}^gj.g jjg no rcsurrection of the dead, "then is Christ not risen : ^'^ and if Christ be not risen, then is our preaching vain, and your faith is also vain. ^^ Yea, and we are found false witnesses of God : because *&^4'io'33'&^' ^^^ have testified of God that he raised up Christ; whom he raised 13. 30. ' not up, if so be that the dead rise not. '^ For if the dead rise not, then is not Christ raised ; ^^ and if Christ be not raised, your faith is vain ; c Rom. 4. 25. "ye are yet in your sins: ^®then they also which are fallen asleep in d 2 Tim. 3. 12. Christ are perished. " If ''in this life only we have hope in Christ, we are of all men most miserable, e 1 Pet. 1. 3. 20 But uow ^is Christ risen from the dead, and become ^the first- ^^'^co\.'ih&"' fruits of them that slept. ^^ For ^since by man came death, ''by man Rev. 1. 5. came also the resurrection of the dead. ^^ For as in Adam all die, even f , T\-,\7 ' so in Christ shall all be made alive. A John 11.25. Rom. 6. 23. ' § M.—chap. XV. 23-28. St. Paul reveals the order of the resurrection — The resignation of the mediatorial kingdom of Christ, after the resurrection of mankind from the grave, and the annihilation of sin & 34. ^"^^ death. o ver.20. 1 Thes. ^^ BuT "cvcry man in his own order : Christ the first fruits ; afterward 4. 15, i'5,^r7-^_^ thgy that are Christ's at his coming : ^** then cometh the end, when he e Ps. iio. i.Acta shall havc delivered up 'the kingdom to God, even the Father ; when i' 2^' He'b^i'is h^ shall have put down all rule and all authority and power ; ^^ for he &10. 13. must reign, "Till he hath put all enemies under his feet. ^^The'^last "^R^ev.'S). 14.^"' enemy that shall be destroyed is death. ^^ For 'He hath put all things c Ps. 8. 6. Matt, under his feet. But when he saith, "All things are put under Aim," iPet.'3. ^. ' ' it is manifest that He is excepted, which did put all things under him. /Phil. 3. 21. 28 j^j^^ -'^when all things shall be subdued unto him, then ^shall the Son also himself be subject unto Him that put all things under him, that God may be all in all. g cli. 3. 23. & 11. § 35. § 35.— chap. xv. 29-34. "2Cor. 11. 28. The disbelief of the resurrection is inconsistent with the nature of our baptismal pro- ^ „ ' ' ' fession, and encourag-es licentiousness — He exhorts them not to be deceived. * Some read, our, ' ° b iThess. 2. 19. ^^ Else wliat shall they do which are baptized for the dead? If the "^T'o cm^'^^' dead rise not at all, why are they then baptized for the dead ? ^° And 10, ii. & u. 23. "why stand we in jeopardy every hour ? ^^ I protest by *your 'rejoicing KftlrtheZl^er which I havc in Christ Jesus our Lord, 1 die daily ! ^^ If tafter the of men. mauncr of men ''I have fought with beasts at Ephesus, what advan- e Is. 22. 13. & 56. tagcth it me ? If the dead rise not ; " Let "us eat and drink ; for to- i2.Eccics 2.24. jj^Qj-fQ^ ^g (Jig " 33 gg jjq^ (jgggjygjj . " EviKcommuiiications corrupt Wisd. 2. 6. , ^ Luke 12. 19. good manners." '^^ Awake ^to righteousness, and sin not; ''for some ^ Rom I'a 11 ^^^^ not the knowledge of God — I 'speak this to your shame. Eph. 5. 14. ' h 1 Thess. 4. 5. ^S 36.— chap. XV. 35-44. I ch. 6. 5. gj Paul answers the philosophical objections raised to the resurrection of the dead, from the analogy of the growth of a plant from its seed — He shows that the human body, which is committed to the ground, will in the same manner rise again at the resurrection, changed in its properties, and more beautiful in its form. Sr.cT. VI.] THE FIRST EPISTLE TO THE CORINTHIANS. 267 ^ But some man will say, "How are the dead raised up ? and with § ^^■ what body do they come ? "^^ Thou fool ! Hhat which thou sowest is not " ^^"^^ ^'^- ^• quickened, except it die : ^'' and that which thou sowest, thou sowest not * J°''°i2- ^•*- that body that shall be, but bare grain, it may chance of wheat or of some other grain : ^* but God giveth it a body as it hath pleased him, and to every seed his own body. ^^ All flesh is not the same flesh : but there is one l:ind of [flesh] of men, another flesh of beasts, another of fishes, and another of birds. ^° There are also celestial bodies, and bodies terres- trial : but the glory of the celestial is one, and the glory of the terres- trial is another. ^^ There is one glory of the sun, and another glory of the moon, and another glory of the stars : for one star diflfereth from another star in glory. ^ So ^also is the resurrection of the dead. '',?='"• ??-^ , . . . . . . Ar> • ^- • Matt. lo. 4o. It is sown in corruption — it is raised m mcorruption : '^^ it is sown in d Phii. a 21. dishonor — it is raised in glory : it is sown in weakness — it is raised in power : ^^ it is sown a natural body — it is raised a spiritual body. There is a natural body, and there is a spiritual bodv. § 37. — chap. XV. 45-49. The Trutli of the Resurrection proved to the Jews by the analogy between the first and the second Adam. § 37. ^2 And so it is written. The first man Adam "was made a living ° '^^"- ^- ''• soul ; 'the last Adam was made ^a quickening spirit. ^^ Howbeit that ' fohn s^ai^k was not first which is spiritual, but that which is natural; and after- ^'^^c-\\H{ ward that which is spiritual. ■*" The ''first man is of the earth, "earthy : coi. 3. 4. " the second man is the Lord ■'from heaven. '^^As is the earthy, such are they also that are earthy : ^and as is the heavenly, such are they "is- also that are heavenly; ^^ and ''as we have borne the image of the ■^^°''.°^•^^'^'• earthy, 'we shall also bear the image of the heavenly. f Gen. sis.' d John 3. 31. e Gen. 2. 7. & 3. t fiom. 8. 29. § m.—diap. XV. 50, to the end. 1 n'phii'.lti. St. Paul asserts that our present bodies cannot be admitted into a spiritual state — He ^ John 3. 2. describes the manner of the resurrection, and the glorious change which will take place in a state of immortality, with the complete victory over sin and death — From these considerations the Corinthians are exhorted to an active and steadfast faith. ^° Now this I say, brethren, that "flesh and blood cannot inherit the ^ jiatt. is.n. kingdom of God ; neither doth corruption inherit incorruption. ^^ Be- John 3. 3,5. hold ! I show you a mystery ! ^We shall not all sleep, "but we shall all be 16, n.'"' ' ' changed, ^^ in a moment, in the twinkling of an eye. at the last trump. ' ?•»'!■ 3- 21. ('^For the trumpet shall sound, and the dead shall be raised incorrupti- Jiait. 24.'_3i." ble, and w^e shall be changed.) ^^ For this corruptible must put on in- 1 tL^s's. i. le. corruption, and 'this mortal must put on immortality. ^* So when this e2Cor. 5. 4. corruptible shall have put on incorruption, and this mortal shall have put ■^2!'i4^i5^.':^'v'!' on immortality, then shall be brought to pass the -^saying that is written, 2°-^-*- "Death is swallowed up in victory." ^^O "death ! where is thy sting? % q^ ^^„" O *grave ! where is thy victory ? ^^ The sting of death is sin ; and ''the a Rom. 4. is. & strength of sin is the Law. '■''' But 'thanks be to God, which giveth us ,• '^^^ - ^' ' ■'the victory through our Lord Jesus Christ ! ^® Therefore, 'my beloved j 1 John 5.4,5. brethren, be ye steadfast, unmoveable, ahvays abounding in the work *2Pet. 3. 14. of the Lord, forasmuch as ye know 'that your labor is not in vain in ^ c^. 3. 8. the Lord. § 39. — chap. xvi. 1-4. St. Paul, in reply to the last inquiry of the Corinthians, gives directions as to the manner in which Christians should provide for the poor, and promises to send their collections § 3°- to Jerusalem. "z Acts 11. 29. & ^ . . 24. 17. Rom. 15. ^ Now concerning the collection for the saints, as I have given '^^■^ Cor. e. 4. order to the Churches of Galatia, even so do ye. ^ Upon 'the first day 2. 10. ' ' of the week let every one of you lay by him in store, as God hath *jA'=J'2o.7.Kev. 268 THE TUMULT AT EPHESUS. [Part XIIL c 2 Cor. 8. 19. t Gr. gift, 2 Cor. 8. 19. 4,6, d 2 Cor. 8, , 4, 19. prospered him, that there be no gatherings when I come. ^And when I come, "whomsoever ye shall approve, by your letters, them will I send to bring your *liberality unto Jerusalem. '^ And "^if it be meet that I go also, they shall go with me. § 40. a Acts 19. 21. 2 Cor. 1. 16. h Acts 15. 3. & 17. 15. & 21. 5. Rom. 15. 24. 2 Cor. 1. 16. c Acts 18. 21. oh. 4. 19. James 4. 15. d Acts 14. 27. 2 Cor. 2. 12. Col. 4. 3. Rev. 3. 8.^ e Acts 19. 9. f Acts 19. 23. ch. 4. 17. g Rom. 16. 21. Phil. 2. 20, 22. 1 Thess. 3. 2. h 1 Tim. 4. 12. i Acts 15. 33. j ch. 1. 12. & 3. k Matt. 24. 42. & 25. 13. 1 Thess. 5. 6. 1 Pet. 5. 8. I ch. 15. 1. Phil. 1. 27. & 4. 1. IThess. 3. 8. 2 Thess. 2. 15. m Eph. 6. 10. Col. 1. 11. n ch. 14. 1. 1 Pet. 4.8. o ch. 1. 16. p Rom. 16. 5. q 2 Cor. 8. 4. & 9. 1. Heb. 6. 10. r Heb. 13. 17. s Heb. 6. 10. t 2 Cor. 11. 9. Phil. 2. 30. Philemon 13. u Col. 4. 8. ti 1 Thess. 5. 12. Phil. 2. 29. V) Rom. 16. 5, 15. Philemon 2. X Rom. 16. 16. 3/ Col. 4. 18. 2 Thess. 3. 17. ■t Eph. 6. 24. a Gal. 1. 8, 9. b Jude 14, 15. c Rom. 16. 20. St. Paul concludes his Epistle with various messages and salutations — He gives an account of his son Timothy, and ApoUos' intention of coming to see them — Recom- mends Timothy to them — He exhorts them to faith and charity — Recommends Stephanas, Fortunatus, and Achaicus to them — He concludes with greetings and salutations. ^ Now I will come unto you, "when I shall pass through Macedonia ; (for I do pass through Macedonia ;) ^ and it may be that I will abide, yea, and winter with you, that ye may ''bring me on my journey whith- ersoever I go. '' For I will not see you now by the way ; but I trust to tarry awhile with you, "if the Lord permit. ^ But I will tarry at Ephesus until Pentecost ; ^ for ''a great door and effectual is opened unto me, and 'there are many adversaries. ^^ Now ^if Timotheus come, see that he may be with you without fear : for ^he worketh the work of the Lord, as I also do ; ^^ let ''no man therefore despise him. But conduct him forth 'in peace, that he may come unto me ; for I look for him with the brethren. ■^^As touching our brother ■'Apollos, I greatly desired him to come unto you with the brethren : but his will was not at all to come at this time ; but he will come when he shall have convenient time. ^^ Watch *ye, 'stand fast in the faith, quit you Uke men, '"be strong ; ^"^ let "all your things be done with charity. ^5 1 beseech you, brethren, (ye know "the house of Stephanas, that it is ^the first-fruits of Achaia, and that they have addicted themselves to 'the ministry of the saints,) ^^ that '^ye submit yourselves unto such, and to every one that helpeth with us, and ^laboreth. ^" I am glad of the coming of Stephanas and Fortunatus and Achai- cus : 'for that which was lacking on your part they have supplied ; ^^ for "they have refreshed my spirit and yours. Therefore "acknowl- edge ye them that are such. ^^ The Churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, '"with the Church that is in their house : ^^ all the brethren greet you. ""Greet ye one another with a holy kiss. ^^ The ^salutation of me Paul with mine own hand, ^^ (if any man ''love not the Lord Jesus Christ, "let him be Anathema ! ''Maran-atha,) ^^ the "grace of our Lord Jesus Christ be with you ! ^'^ My love be with you all in Christ Jesus ! [Amen.] [[The First Epistle to the Corinthians was written from Phihppi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.^ [end of the first epistle TO THE CORINTHIANS.] SECT. vii. Section VIL — St. Paul continues at Ephesus — A Tumult is occasioned at that place hy Demetrius.'" Acts xix. latter part ofver. 22, to the end. ^^ But he himself staid in Asia for a season. ^^ And "the same time there arose no small stir about ''that way. ^* For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought "no small gain unto the craftsmen. ^^ Whom he called to- gether with the workmen of like occupation, and said, " Sirs, ye know that by this craft we have our wealth ; '^^^ moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that ''they be no V. ^. 5Gor7. J.P.4769or70. Ephesus. m See Note 12. a 2 Cor. 1.8. b See ch. 9. 2. c ch. 16. 16, 19. d Ps. 115. 4. Is 44. 10-20. Jer. 10. 3. Sect. IX.] THE FIRST EPISTLE TO TIMOTHY. 269 gods, which oi'e made with hands. ^" So that not only this our craft is in danger to be set at nought ; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth." ~® And when they heard these sayings, they were full of wrath, and cried out, savins', " Great is Diana of the Ephesians ! " ^^ And the whole city was filled with confusion; and having caught "Gains and ^icT.'i. 14. ' ■''Aristarchus, men of Macedonia, Paul's companions in travel, they / ch. 20. 4. & 27 rushed with one accord into the theatre. ^^ And when Paul would Philemon 24". have entered in unto the people, the disciples suffered him not. ^^ And certain of the Chief [Priests] of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. "^ Some therefore cried one thing, and some another ; for the assembly was confused, and the more part knew not wherefore they were come together. ^'^ And they drew Alexander out of the multitude, the Jews putting him forward ; and ^Alexander ''beckoned with the ^2 TTm^i.^w."' hand, and would have made his defence unto the people. ^* But when n ch. 12. 17. they knew that he was a Jew, all with one voice about the space of two hours cried out, - Great is Diana of the Ephesians ! " ^^ And when the townclerk had appeased the people, he said, " Fe men of Ephesus ! what man is there that knoweth not how that the city of the Ephesians is *a worshipper of the great goddess Diana, and ke^J/f*'^"'''" of the image which fell down from Jupiter? ^'' Seeing then that these tilings cannot be spoken against, ye ought to be quiet, and to do nothing rashly. ^" For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. ^^ Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, tthe law is open, and there are depu- \Oi,thearuH ties ; let them implead one another. ^^ But if ye inquire any thing con- cerning other matters, it shall be determined in a tlawful assembly. ^ °'' '"'^""'"■i- ^° For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this con- ^^^^^^^^^ course." ^^ And when he had thus spoken, he dismissed the assembly. SECT. vnr. Section VIII. — St. Paul leaves Ephesus and goes to Macedonia. Acts xx. 1. '^- ^- 56 or 7. And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and "departed for to go into Macedonia. J.P.4769or70. I\iacedonia. a ICor. 16.5. 1 Tim. 1. 3. SECT. IX. Section IX. — St. Paul writes his First Epistle to Timothy, to direct him how to proceed in the Suppression of those false Doctrines, and. Corruptions, which the Jewish Zealots were endeavouring to establish v. ^.57 or 8. in the Church of Ephesus, over which he ivas appointed to preside.'^ J.P.4770or7l. Macedonia. THE FIPvST EPISTLE TO TIMOTHY. — § !• § ] .—chap. 1. 1, 2. „ ggg Note 13. The Salutation. a Acts 9. 15. Oa! ^ Paul, an apostle of Jesus Christ "by the commandment 'of God j ch.'2. 3. &4. our Saviour, and [Lord] Jesus Christ, 'which is our hope ; ^ unto ''Timo- & 2.^10. & 3! 4 thy, 'my own son in the faith ! ^Grace, mercy, and peace, from God ^'^^«'^- our Father and Jesus Christ our Lord ! ^ /ct^ le.'i. lCor.4.17. Phil. 2. 19. 1 Thess. § 2.— chap. i. 3, 4. 3- 2- e Tit 1 4 St. Paul reminds Timothy of the causes for which he had left him at Ephesus — To /• Gal' 13 a Tim oppose the Jewish zealots, who endeavoured to intermix genealogies and traditions 1. 2. 1 Pet. l. 2. with the Christian doctrines. VOL. II. *W 270 THE FIRST EPISTLE TO TIMOTHY. [Part XIII. § ^- 2 As I besought thee to abide still at Ephesus, "when I went into "AiL^it ^' Macedonia, that thou mightest charge some 'that they teach no other b Gal. 1. 6, 7. cb. doctrine, ^ neither "give heed to fables and endless genealoeies, "^which 63 10 ...^ Oo? c ch.'4. 7. &6.4, minister questions, rather than godly edifying which is in faith : so do. 20. 2 Tim. 2. 14,' 14.' & 3. 9. ' § 3. — chap. i. 5-10, and part ofver. II. d ch. 6. 4. St. Paul explains the design and use of tlie Law, which he shows to be perfectly consistent with Christianity, as it enforces moral goodness, and condemns all kinds of § 3. wickedness. "g^?™' 14^' ^°' ^ (Now "the end of the commandment is charity ''out of a pure b 2 Tim. 2. 22. licart, and of a good conscience, and 0/ faith unfeigned : ^ from which * Or, ornot aiming gome *having swervcd have turned aside unto Vain jangling ; '''desiring c ch. 6. 4,20. to be teachers of the Law ; ''understanding neither what they say, nor d ch. 6. 4. whereof they affirm. ^ But we know that 'the Law is good, if a man / Ga™3. li.'&c 5. use it lawfully ; ^ knowing •'^this, that the Law is not made for a ^ 23- righteous man, but for the lawless and disobedient, for the ungodly ^4.%: Tit." 1. 9! & and for sinners, for unholy and profane, for murderers of fathers and h'ch 6 15 murderers of mothers, for manslayers, ^° for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for § 4. perjured persons, and if there be any other thing that is contrary ^to ''Gap2' 7'coi. sound doctrine ; ^^ according to the glorious Gospel of ''the blessed God. 1. 25. i Thess. a Tim. 1. 11. § 4. — chap. i. paii of ver. 11, and 12-17. lit. 1. 3. gj. Y^xil digresses to enlarge on the goodness of Christ in making him an Apostle of this ~P '7 05' glorious dispensation, and from God's mercy to himself, he invites all sinners to d 2 Cor. 3! 5, 6. repentance. &4. 1. Col. 1. 11 -y^z-jjjQjj "^as committed to my trust, ^^ and I thank Christ Jesus our e Acts 8. 3. & 9. Lord, Vho hath enabled me, "for that he counted me faithful, ''puttinsr 1 1 Cor 15 9 -^ 1 o Phil. 3. b. ' ' me into the ministry, ^^ who "was before a blasphemer, and a persecutor, r Luke 23. 34. aud iujurious ; but I obtained mercy, because -T did it ignorantly in A'cts3.'i7.'&26. unbelief, ^''and ^the grace of our Lord was exceeding abundant ''with ^Rom 5 =>o f^i'^h 'and love which is in Christ Jesus : ^^ this ^is a faithful saying, and icor. is.lo. worthy of all acceptation, that ^Christ Jesus came into the world to i'LT'e"? V^ ^^^® sinners, of whom I am chief ; ^"^ howbeit for this cause I 'obtained j ch. 3. 1. & 4. 9. mercy, that in me first Jesus Christ might show forth all long-sufTering, TU.'™.'!.'"' "for a pattern to them which should hereafter believe on him to life k Matt. 9. 13. everlasting : — ^'^ now unto "the King eternal, "immortal, ''invisible, 'the s.^a. & 19. iV onlv wise God, '"be honor and glory for ever and ever ! Amen.) Eom.5. 8.1 John 3.5. I 2 Cor. 4. 1. § 5. — chap. i. 18, to the end. '" pt''W^i6*^& ^'^^ ^^^^ reminds Timothy that he had been appointed by prophecy to the Christian 145." 13." Da'n. 7. ministry, and e.xhorts him to persevere in the purity of the faith, and a good con- 14. ch. 6. 15, 16. science — Alexander and Hymenasus, who had preserved neither, are punished for their Rom. 1. 23. . . p John 1. 18. impiety. "john 4.^^2. ^® This charge "I commit unto thee, son Timothy, ''according to the 'jude 25^^" ^^' prophecies which went before on thee, that thou by them mightest r ichro;29. 11. "^^y^r a good warfare ; ^^ holding "faith, and a good conscience, which 7~ some having put away concerning faith "have made shipwreck : 2° of ' whom is ^Hymeneeus and ^Alexander, whom I have ''deUvered unto "ao.'b Tim! 2. '2. Satan, that they may learn not to 'blaspheme. A Ecclus. 46. 1. ch. 4. 14. c ch.6. 12. a Tim. s 6.— chap. ii. 1-7. 2 3 & 4. 7. d ch. 3. 9. In opposition to the Judaizing Christians, St. Paul commands the Christian converts, in / 2 Tim ^2 17 the benevolent spirit of the Gospel, to pray for all men, whether Jews or Gentiles : g 2 Tim". 2. 14. and especially for kings, and those in authority, of whatsoever nation or country— He '* Ac'tri3^"45' declares this to be acceptable in the sight of God, who would have all m.en saved, " and with whom there is only one Mediator between God and men of all nations — (■ „ St. Paul is appointed to make these truths known to the Gentiles as well as to the Jews. * o,, desire. 1 I *EXHORT therefore, that, first of all, supplications, prayers, inter- Sf.cT. IX.] THE FIRST EPISTLE TO TIMOTHY. 271 cessions, and giving of thanks, be made for all men ; ^for "kings, and "g^^™ 6. lo. Jer. ^for all that are in tauthority ; that we may lead a quiet and peaceable * Rom. 13. 1. life in all godliness and honesty. ^ For this is "good and acceptable in ^p^'/"""^* the sight ''of God our Saviour ; ^ who "will have all men to be saved, c Rom. 12. 2 ch. •^and to come unto the knowledge of the truth. ^ For ° there is one God, ^ j.^' j j grpj^^^ and ''one mediator between God and men, the man Christ Jesus, ^ who i- 9. 'gave himself a ransom for all: tto^be testified 'in due time, '' where- ^johns. le',^'. unto 'I am ordained a preacher, and an apostle, (I "speak the truth in 1yJ'z\ Christ, and [11 lie not ;) "a teacher of the Gentiles in faith and verity. /John 17. 3. ■- -■ ^ •'2 Tim. 2. 25. g Rom. 3. 29,30. & 10. 12. Gal. 3. ^7.-chap. 11.^,10 the end. /f Heb. 8. 6. & 9. The duty of prayer is again enjoined — Men are commanded to offer up public prayers ; 15. which are not to be confined to the synagogue, or the temple at Jerusalem ; but, if » 1^1^'- 20-28. oifered with devotion, are acceptable in every place — Christian women are exhorted to Epi,_ j. 7_ Tit. good works, and to silence — Their dress is to be consistent with their holy profession 2. 14. — The woman, on account of her transgression, is to be subject to the man — The curse | *-*''' atestimony. denounced against her will be mitigated on the condition of faith and holiness. ■'g xiiess 1 10 ^I WILL therefore that men pray "every where, 'lifting up holy ^J™'}'1' hands, without wrath and doubting : ^ in like manner also, that "wo- Gai. 4'. 4. iph. men adorn themselves in modest apparel, with shamefacedness and I'.z. sobriety ; not with *broidered hair, or gold, or pearls, or costly array ; ^^^{^'i'^{ 1° but ''(which becometh v»'omen professing godliness) with good works, m Rom. 9. i. ^^ Let the woman learn in silence with all subjection ; ^^but 'I suffer not '"^^°^- 3i-i3.& a woman to teach, ■'^nor to usurp authority over the man, but to be in i^. silence. ^^ For ^Adam was first formed, then Eve. ^'^ And ''Adam was § 7_ not deceived, but the woman being deceived was in the transgression ; a Mai. 1.11. ^^notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. i- is. •' c IPet. 3. 3. 15. 16. Gal. 1. John 4. 21. i Vs. 134. 2. Is. * Or, plaited, d 1 Pet. 3. 4. 1 Cor. 14. 34. §8.-cAap.iii.i-7. ;ipS:.V2i: The qualifications of a Bishop, superintendent over several congregations, and of a ^ Gen. 1. 27. &2. Minister over one congregation, are described. 18,22.1 Cor. 11. 9. 1 This "is a true saying. If a man desire the office of a 'bishop, he ''g c!)"' ^ 11.3. a ch. I. 15. desireth a good "work. - A ''bishop then must be blameless, "the hus- band of one wife, vigilant, sober, *of good behaviour, given to hospital- ity, -^apt to teach ; ^ tnot ^given to wine, ''no striker, 'not greedy of filthy * Acts2or28., lucre ; but ^'patient, not a brawler, not covetous ; ^ one that ruleth well c Eph. 4.12. his own house, ^having his children in subjection with all gravity; 'lch.'5'.'i'^''' ^ (for if a man know not how to rule his own house, how shall he take /2°Tim!?f24. care of the Church of God ?) ^ not ta novice, lest being lifted up with T Or, ""««arfy / -^ ~ 1 (0 QUUTTBI 0,71(1 pride 'he fall into the condemnation of the devil : " moreover he must ofcr wrong, as have a good report '"of them which are without ; lest he fall into re- /'vei'.'s! tu. i. proach "and the snare of the Devil. /-a Tim. 2. 24. i 1 Pet. 5. 2. j 2 Tim. 2. 24. 7 •• Q TO '' Tit. 1.6. § y. — Ckap. 111. fc^l3. t Or, one nncly The qualifications of the Deacons are enumerated ; their wives are to be examples to the ^"s'^h! j'g/""* people. m Acts 22. 12. R T ail, 1 C"o''. 5. 12. * Likewise must the deacons be grave, not double-tongued, 'not i Thes. 4. 12. given to much v\nne, not greedy of filthy lucre ; ^ holding "the mystery "s.^e." of the faith in a pure conscience ; ^° and let these also first be proved ; , „ then let them use the office of a deacon, being found blameless : " even „ Acts e. 3. ''so must their v/ives be grave, not slanderers, sober, faithful in all \l"6^-^^7\, things. ^- Let the deacons be the husbands of one wife, ruhng their ^i. children and their own houses well. ^^ For "they that have *used the d Tit. 2. 3.' office of a deacon well purchase to themselves a good degree, and %i.^^ '^'''"' ^^' great boldness in the faith which is in Christ Jesus." " ofe^eNm"' 272 THE FIRST EPISTLE TO TIMOTHY. [Part XIII. § 10- § 10. — chap. iii. 14, to the end. °JLp.1'- 2^21,23. St. Paul encourages Timothy in his episcopal and ministerial duties by reminding him iKnapp&; Gries- of the sublimer doctrines of the Christian religion. riodafteT'^G^od" ^^ These things write I unto thee, hoping to come unto thee shortly ; and connect "the ^^ but if I tarry long, that thou may est know how thou oughtest to the next sen-" behave thyself "in the house of God, which is the Church of the hving awkward* Jon''-° God,'' the pillar and Aground of the truth. ^^ And without controversy the"present''punc- g^^^t is tiio mystery of godliness ; 'God was tmanifest in the flesh, w ',«"' ^''^'"^ "justified in the Spirit, 'seen of angels, -^preached unto the Gentiles, Wolfius says ri t i • i i i ; • i • i was most esteem- * Delieved ou m tho world, received up mto glorv. ed in his day, ' r to J (see Cures, iv. 447), seems preferable. Even Wakefield and the Improved Version think so. — Ed. * Or, stay. c John ]. 14. 1 Jolm 1. 2. t Gr. manifested. d Matt. 3. 16. John 1. 32,33. & 15. 26. & 16. 8, 9. Kom. 1. 4. 1 Pet. 3. 18. 1 John 5. 6, &c. e Matt. 28. 2. Mark 16. 5. Luke 2. 13. & 24. 4. John 20. 12. Eph. 3. 10. 1 Pet. 1. 12. / Acts 10. 34. &; 13. 46, 48. Gal. 2. 8. Eph. 3. 5, 6, 8. Rom. 10. 18. Col. 1. 27,28. eh. 2. 7. ^Col. 1. 6, 23. It Luke 24. 51. Acts 1. 19. 1 Pet. 3. 22. a Job! 16^13 § ^ l.—chap. iv. 1-11. 9 Thess. 2. 3. -^7 the Spirit of God St. Paul foretells the apostacy of the Christian Church, and describes P^""'-?''}' ^''' t^^ character of its corruptions ; intimating thereby that the Judaizing teachers were 1 John 2.18. Jude some of those who were preparing its way — Timothy is cautioned against all tendencies A^i T?' 1 .n ^° these corruptions, and exhorted to inculcate the practice of virtue and piety, as the c 2 Tini. 3."l3. Only profitable and acceptable service of a Christian ;. and he is enjoined to enforce 2 Pet. 2. 1. Rev. this important truth, although for so doing he will be reproached and persecuted. "^3? r' "g^lo"''^' ^ Now the Spirit "speaketh expressly, that 'in the latter times, some e Matt. 7. 15. ' shall depart from the faith, giving heed "to seducing spirits, ''and doc- 9P?t.2.3. ' trines of devils ; ^ speaking "lies in hypocrisy ; -^having their conscience ^?'cor!'7'.^28, seared with a hot iron: ^ forbidding °'to marry, ''««(/ commanding to 2o'2?ife'b''i3'4 ^^stain from meats, which God hath created 'to be received ^with A Rom. 14. 3, 17. thanksgiving- of them which believe and know the truth. * For *every 1 Cor 8 8 i Gen.'i.'29. &9. crcaturc of God is good, and nothing to be refused, if it be received j Rom. 14. 6. with thanksgiving ; ^ for it is sanctified by the word of God and prayer. A^mlu^H ^ If thou put the brethren in remembrance of these things, thou 2?.j 1 Cor. io.'25. shalt be a good minister of Jesus Christ, 'nourished up in the words I 2 Tim. 3. 14,15. of faith and of good doctrine, whereunto thou hast attained. "^ But '20%' Tim'. 2. 16, "refuse profane and old wives' fables, and "exercise thyself rather unto 23.^&4. 4.Tit. gQfjiii^ggg_ spoj. "bodily exercise profiteth *httle ; ^but godliness is "cor.Vs profitable unto all things, 'having promise of the life that now is, and *^o'r' ~f^'r °^ ^^^^ which is to come. ^ This ''is a faithful saying and worthy of all timJ. acceptation ; ^^ for therefore "we both labor and suffer reproach, be- ? Ps! 37. '4. & 84. cause we 'trust in the living God, "who is the Saviour of all men, & 'm."!.' Mau. specially of those that believe. ^^ These "things command and teach. 6. 33. & 19.29. ' Mark 10. 30. ■ ^ j , Rom. 8. 28. § 12. — chap. IV. 12, to the end. s I'cor ^^'ll 12 ^'•- ^^^^ gives Timothy directions as to his own conduct, and warns him to put away all ( ch. 6. 17. subjects of speculative teaching — To become an example to the Church -To devote "lOT.'l^e^&c himself to the ministry, to reading, study, meditation, and self-government ; for in so V ch. 6. 2. doing he should save himself, eind be made the instrument of salvation to others. 12 Let "no man despise thy youth; but ''be thou an example of the § ]2. believers, in word, in conversation, in charity, in spirit, in faith, in a I Cor. 16. 11. purity. ^^ Till I come, give attendance to reading, to exhortation, to i^Ti'tV7 iPet doctrine. " Neglect 'not the gift that is in thee, which was given thee 5. 3.' ' ' ' --'by prophecy, 'with the laying on of the hands of the presbytery. dlh.'i.'il'.'^' ^^ Meditate upon these things; give thyself wholly to them; that thy Act3k6!_&8. profiting may appear *to all. ^^Take^heed unto thyself, and unto the doctrine ; continue in them : for in doing this thou shalt both ^save thyself, and ''them that hear thee. 17. & 13. 3. & 19. 6. ch. 5. 23. 2 Tim. 1. 6. * Or, in all things, f Acts 20. 28. g Ezek. 33. 9. § 12.— chap. V. 1-16. ''l C°oT.'9'22 "im Further directions are given to Timothy for the better success of his teaching— He is 5. 20. instructed as to his conduct to the elders, to young men and women, and to widows who were maintained by the charity of the Church — None were to be admitted under sixty years of age, lest if younger women were received, and forbidden to marry, they might renounce Christianity, or bring disgrace upon the Christian name. Sect. IX.] THE FIRST EPISTLE TO TIMOTHY. 273 ^Rebuke "not an elder, but entreat him as a father; and the ^ ' younger men as brethren ; -the elder women as mothers ; the younger as sisters, with all purity. ^ Honor widows Hhat are widows indeed. ''But if any widow have » ver. 5, le. children or nephews, let them learn first to show *piety at home, and *o^, kindness. ^to requite their parents: ''for that is good and acceptable before God. 'n^jiatr'ili"' ^Now^she that is a widows indeed, and desolate, trusteth in God, and Eph. 5. i.a.' ■''continueth in supphcations and prayers ^night and day ; ^ but ''she f j ^o"; ^ 33 that liveth tin pleasure is dead while she liveth. '''And 'these things / Luke 2. 37. & give in charge, that they may be blameless. ^But if any provide not ^ Acts 26.7. for his ow^n, -'and specially for those of his own thouse, *he hath ^ Jam. 5. 5. denied the faith, 'and is worse than an infidel. \ 2:t%'.tt ^Let not a widow be *taken into the number under threescore H-&6. 17. years old, ""having been the w'ife of one man, ^° well reported of {q^ ■'w'^' ''^^'^' good works ; if she have brought up children, if she have "lodged t or, tindres. strangers, if she have "washed the saints' feet, if she have relieved Tit. Tie.' the afflicted, if she have diligently followed every good work. ^^ But ' Matt. is. 17. the younger widows refuse ; for when they have begun to wax w^anton *J^^^^'^q <,i, against Christ, they will marry; ^^ having damnation, because they 3-2. have cast off their first faith ; ^^ and ■''withal they learn to be idle, wan- "neb! 13. 2. i Pet. derinsr about from house to house ; and not only idle, but tattlers also "*' ^' ,„ , „ and busybodies, speakmg thmgs which they ought not. ^"^ 1 'will 19. a. Lake 7. therefore that the younger women marry, bear children, guide the 5, '14.' house, '^give none occasion to the adversary tto speak reproachfully. ? aThess. 3. ii. ^^ For some are already turned aside after Satan. ^^ If any man or ^ ch.°6?i.Tit. 2. woman that believeth have widows, let them relieve them, and let not the ^• Church be charged ; that it may relieve ^them that are widows indeed, railing. "^ s ver. 3, 5. § 14. — chap. v. 17, to the end. Timothy is directed in liis conduct towards the Elders, or the Pastors of the Church — Good ministers worthy of double honor and emolument — A suitable provision to be made by the Church for them — The Elders are to be reproved only on the fullest evidence, and then publicly, as a warning for others — Timothy is solemnly charged to be strictly impartial in his government, and to ordain Elders -ndth the greatest care and § 14. circumspection, after a faithful examination into their characters, that he may be pure a Rom. 12. 8. from any future act of guilt, or misconduct — St. Paul advises him, in a parenthesis, as 1 Cor. 9. 10, 14. L I,- u itu *^al. 6. 6. Phil, to ms neaitri. 2. 29. 1 Thess. ^'' Let ''the elders that rule well ''be counted worthy of double honor, 13.^7; n.' "'''' especially they who labor in the word and doctrine. '^ For the 'Scrip- * Acts 28.10. ture saith, " Thou shalt not muzzle the ox that treadeth out the corn." "icoT.'g.g. ''And, " The laborer is worthy of his reward." ^^ Against an elder re- ''D^ut'24' 14 15 ceive not an accusation, ' but *before two or three witnesses. 2° Them Matt. 10.10.' ^that sin rebuke befoie all, ^that others also may fear. e Dem. 19.15. 2^1 ''charge thee before God, and the Lord Jesus Christ, and the * oi, under. elect angels, that thou observe these things twithout preferring one '^Tit.'i^i"' ^^' before another, doing nothing by partiality. ^^ Lay 'hands suddenly on s Deut. 13.11. no man, ^neither be partaker of other men's sins. Keep thyself pure. 2Tim.'2.i4.& -^ Drink no longer water, but use a little wine ''for thy stomach's sake .V' -7, . o. . . ' .' f Or, wiuumt pre- and thine often infirmities. jkAcc. ^^ Some 'men's sins are open beforehand, going before to judgment ; 's^ch. 4. m!^ ^^' and some men they follow' after. ^^ Likewise also the good works 0/" some -oT'I^ii^' are manifest beforehand ; and they that are otherwise cannot be hid. u Ps. 104. 15. I Gal. 5. 19. § 15. — chap. vi. 1, 2. Because Christianity does not alter the relations of society, servants and slaves are to be commanded to pay due deference even to their heathen masters — They are more especially cautioned to pay the same obedience to their Christian masters, and not to permit their brotherly union as Christians to interfere with their known duties. VOL. 11. 35 274 THE FIRST EPISTLE TO TIMOTHY. [Part XIIL § 15. a Eph. 6. 5. Col. 3. 22. Tit. 2. 9. 1 Pet. 2. 18. J Is. 52. 5. Rom. 2. 24. Tit. 2.5,8. c Col. 4. 1. * Or, believing. d ch.4. 11. § 16. a ch. 1. 3. i ch.l.l0.2Tim. 1. 13. & 4. 3. Tit. 1. 9. c Tit. 1. 1. * Or, a fool. d 1 Cor. 8. 2. ch. 1.7. t Or, sick. e ch. 1.4. 2 Tim. 2. 23. Tit. 3. 9. J Or, gallings one of another. f 1 Cor. 11. 16. cii. 1.6. g 2 Tim. 3. 8. A Tit. 1.11. 2 Pet. 2. 3. i Rom. 16. 17. 2 Tim. 3. 5. j Ps. 37. 16. Prov. 15. 16. & 16. 8. Heb. 13. 5. k Job 1. 21. Ps. 49. 17. Prov. 27. 24. Eccles.5. 15. I Gen. 28. 20. Heb. 13.5. TO Prov. 15. 27. n ch. 3. 7. ch. 1. 19. p Ex. 23. 8. * Or, beeii se- duced. § 17. a Deut. 33. 1. 2 Tim. 2. 22. &3. 17. * 1 Cor. 9. 25, 26. ch. 1. 18. 2 Tim. 4. 7. c Phil. 3. 12, 14. ver. 19. d Heb. 13.23. e ch. 5. 21. / Deut. 32. 39. 1 Sam. 2.6. John 5. 21. g Matt. 27. 11. John 18. 37. Rev. 1.5. & 3. 14. * Or, profession. h Phil. I. 6, 10. 1 Thess. 3. 13.& 5. 23. i ch. 1. 11, 17. j Rev. 17. 14. & 19. 16. k ch. 1. 17. I Ex. 33. 20. John 6. 46. m Eph. 3. 21. Phil. 4. 20. Jude 25. Rev. 1. 6. & i.U.&L 7. 12. § 18. a Job 31. 24. Ps. 52. 7. & 62. 10. Mark 10. 24. Luke 12. 21. * Gr. the unceV' tainty of riches. b Prov. 23. 5. c 1 Thess. 1. 9. ch. 3.15. & 4.10. d Acts 14. 17. Si. 17.25. e Luke 12. 21. ch. 5. 10. Tit. 3. 8. Jam. 2. 5. / Rom. 12. 13. f Or, sociable, g Gal. 6. 6. Heb. 13. 16. ^ Let as many '^servants as are under the yoke count their own masters worthy of all honor, 'that the name of God and his doctrine be not blasphemed. ~ And they that have believing masters, let them not despise them, ^because they are brethren ; but rather do them service, because they are *faithful and beloved, partakers of the bene- fit. ''These things teach and exhort. § 16.— chap. vi. 3-10. The Judaizing teachers condemned, who hold different doctrines, absolving men from their civil duties — They are reproved for their controversies and strifes of words, and for preferring their own temporal gain to the honor of God, and the advancement of his truth — Contentment is enforced in every station, from the vanity of all earthly pos- sessions — The great danger of an immoderate love of riches. ^ If any man "teach otherwise, and consent 'not to wholesome words (even the words of our Lord Jesus Christ), 'and to the doctrine which is according to godliness, * he is *proud, ''knowing nothing, but tdoting about "questions and strifes of words, whereof coraeth envy, strife, railings, evil surmisings, ^ tperverse -^disputings of °men of corrupt minds, and destitute of the truth, ''supposing that gain is godliness. 'From such withdraw thyself. ^ But ^godliness, with contentment, is great gain. "^ For *we brought nothing into this world, and it is certain we can carry nothing out. ^ And 'having food and raiment let us be therewith content. ^ But '"they that will be rich fall into temptation "and a snare, and into many foolish and hurtful lusts, "which drown men in destruction and per- dition. ^° For ''the love of money is the root of all evil : which while some coveted after, they have *erred from the faith, and pierced them- selves through with many sorrows. § 17.— chap. vi. 11-16. Timothy, as divinely inspired, is called upon to refrain from these evil practices, and to follow after godliness — St. Paul charges him, as in the presence of God, and in con- sideration of the great day of judgment, that he continue steadfast in the faith, con- scientiously discharging his office, and avoiding all worldly and sordid motives — The Apostle concludes by describing the great glory of Christ, which will be hereafter manifested. ^^ But "thou, O man of God ! flee these things ; and follow after righteousness, godliness, faith, love, patience, meekness : ^^ fight 'the good fight of faith, 'lay hold on eternal life, whereunto thou art also called, ''and hast professed a good profession before many witnesses. la I "give thee charge in the sight of God, •'^who quickeneth all things, and before Christ Jesus, ^who before Pontius Pilate witnessed a good *confession ; ^* that thou keep this commandment without spot, unre- bukeable, ''until the appearing of our Lord Jesus Christ: ^^ which in his times He shall show, who is *the blessed and only Potentate, ^the King of kings, and Lord of lords ; ^^ who 'only hath immortality, dwelling in the light which no man can approach unto ; 'whom no man hath seen, nor can see : '"to whom be honor and power everlast- ing ! Amen. § 18.— chap. vi. 17-19. Timothy is charged to admonish those who are rich, not to trust in their uncertain poB- sessions, but in God, who is the giver of them — They are exhorted to be rich in good works, that they may prepare for themselves more durable and eternal blessings. ^^ Charge them that are rich in this world, that they be not high- minded, "nor trust in *uncertain 'riches, but in 'the living God, ''who giveth us richly all things to enjoy ; ^^ that they do good, that 'they be rich in good works, A-eady to distribute, +wining ^to communicate ; Sect. XI.] THE SECOND EPISTLE TO THE CORINTHIANS. 275 ^^ laying ''up in store for themselves a good foundation against the ^g's"' Luke 12. time to come, that they may 'lay hold on eternal life. 33. &16. 9. t ver. 12. § 19. — chap. vi. 20, to the end. St. Paul ends as he began the Epistle, by again exhorting Timothy to be steadfast in the Christian doctrine, avoiding all philosophical and useless speculations, so strenuously advocated by the false teachers. § 19. ^'^ O Timothy ! "keep that which is committed to thy trust, 'avoid- "J.'^i™A^i^'*" ing profane and vain babbhngs, and oppositions of science falsely so 3. 3. called: ^Hvhich some professing 'have erred concerning the faith. V?" 2Tim. ^ Grace be with thee ! [Amen.] "'m^'&s.q!'' [[The First to Timothy was written from Laodicea, which is the cch. 1.6,19. chiefest city of Phrygia Pacatiana.]] [end of the first epistle to timothy.] 2 Tim. 2. 18. Section X. — St. Paul proceeds from Macedonia to Greece, or Achaia, '^ect^x. and continues there three Months. V. M. -57. Acts xx. 2, and begirming of ver. 3. J- P- 4770. - And when he had gone over those parts, and had given them much '^Acim"'^' " exhortation, he came intoP Greece, ^ and there abode three months. haia. p See Note 15. Section XI. — St. Paul, having been informed of the Reception his First Epistle had met with from the Corinthians, writes his Second ^eci. xi. Epistle from Philippi, to justify his Apostolic Conduct, and vindicate V. iE. 58. his Authority, both of which had been impugned by a false Teacher. '^ J- P- 4771. Macedonia, THE SECOND EPISTLE TO THE CORINTHIANS. or Achaia. § 1. — chap. i. 1, 2. § 1. Introduction and Benediction of St. Paul. 1 ^ee Note 16. ^ Paul, "an apostle of Jesus Christ by the will of God, and Timo- Eph. i'. i'. coi. thy our brother, unto the Church of God which is at Corinth, 'with i.'2Tim."i.'i; all the saints which are in all Achaia ! ^ Grace 'be to you and peace ^.^g''' ^' ^' ^°'' from God our Father, and from the Lord Jesus Christ ! c Rom. i. ?. I Cor. 1. 3. Gal. 1.3. Pliil. iS 2. — chap. i. 3-7. i. 2. Coi. i. 2. 1 Thess. 1. 1. St. Paul blesses God for his support and deliverance from all his afflictions and dangers, 2 Thess! l. 2. because by his example others may be comforted under similar sufferings vrith the Philemon 3. same consolation. ^ Blessed "be God, even the Father of our Lord Jesus Christ, the § 2. Father of mercies, and the God of all comfort ; "* who comforteth us in « Eph. i. 3. .1 Pet. 1. 3 all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God ; ^for as 'the sufferings of Christ abound in us, so our consolation *A°^^^- ?•"''• 4. iO. Coi. 1. 24^ also aboundeth by Christ. ^ And whether we be afflicted, 'it is for your c ch. 4. is. consolation and salvation, which *is effectual in the enduring of the * or, is wrought same sufferings which we also suffer : or whether we be comforted, it is for your consolation and salvation, '' (and our hope of you is stead- fast,) knowing, that "^as ye are partakers of the sufferings, so shall ye '^g^j^'l Y2 be also of the consolation. §3. § 3.— chap. i. 8-11. St. Paul relates his deliverance, by the power of God, from the imminent danger to which he was exposed at Ephesus — He acknowledges their prayers on his account. ^FoR we would not, brethren, have you ignorant of "our trouble "icor^. 15.32. which came to us in Asia, that we were pressed out of measure, above ^ ^^' ^' strength, insomuch that we despaired even of life ; ^ but we had the » „ sentence of death in ourselves, that we should not trust in ourselves, j jer. 17. 5, 7. 276 THiE SECOND EPISTLE TO THE CORINTHIANS. [Part XIIL c a Pet. 9. 9. d Rom. 15. 30. Phil. 1. 19. Philemon 22. e ch. 4. 15. §4. ch. 2. 17. & 4. 2. b 1 Cor. 2. 4, 13. c ch. 5. 19. d PhU. 2. 16. & 4. 1. 1 Thess. 2. 19. 20. but in God which raiseth the dead : ^^ who "deUvered us from so great a death, and doth dehver ; in whom we trust that he will yet deliver us ; ^^ ye also ''helping together by prayer for us, that 'for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. § A.— chap. i. 13-14. In allusion to the calumnies of the false teacher, St. Paul rejoices in his sincerity and purity of conduct towards the Corinthians, which he declares to have been free from all selfish or interested motives — He trusts that all will acknowledge and glory in him, as some have already done, as they shall be his rejoicing in the day of the Lord. ^^ For our rejoicing is this, the testimony of our conscience, that in simplicity and "godly sincerity, ('not with fleshly wisdom, but by the grace of God,) we have had our conversation in the world, and more abundantly to you-ward. ^^ For we write none other things unto you, than what ye read or acknowledge ; and I trust ye shall acknowledge even to the end ; ^* as also ye have acknowledged us in part, '^that we are your rejoicing, even as ''ye also are ours in the day of the Lord Jesus. §5. a 1 Cor. 4. 19. b Rom. 1. 11. * Or, grace. e 1 Cor. 16. 5, 6. d ch. 10. 2. f Oi, preaching. e See Mark 1. 1. / Heb. 13. 8. g Rom. 15. 8, 9. h lJohn2.20,27. i Eph. 1. 13. & 4. 30. 2 Tim. 2. 19. Rev. 2. 17. j ch. 5. 5. Eph. 1. 14. k Rom. 1. 9. ch. 11.31. Gal. 1.20. Phil. 1. 8. I 1 Cor. 4. 21. ch. 9. 3. & 12. 20. &. 13. 2, 10. m 1 Cor. 3. 5. 1 Pet. 5. 3. n Rom. 11. 20. 1 Cor. 15. 1. ch. 1. 23. & 12. 20, 21. &. 13. 10. p ch. 12. 21. g ch. 7. 16. & 8. 22. Gal. 5. 10. r ch. 7. 8, 9, 12. § 5. — chap. i. 15, to the end, and ii. 1-4. The false teacher having accused St. Paul of irresolution and carnal-mindedness, because he failed in his promised visit to the Corinthians, the Apostle shows his consistency in the uniformity of the doctrine which he taught, and appeals to the unction of the Holy Spirit, by which God had fully established his authority among them — He solemnly declares his true reason for delaying his visit proceeded from his wish to spare them — He assures them that he wrote in the deepest affliction, instead of coming to punish them, that he might have joy in their repentance, and convince them of the greatness of his love. ^^ And in this confidence "I was minded to come unto you before, that ye might 'have a second *benefit ; ^^ and to pass by you into Macedonia, and "to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. ^^ When I therefore was thus minded, did I use lightness ? or the things that I purpose, do I purpose ''according to the flesh, that with me there should be yea yea, and nay nay ? ^^ But as God is true, our tword toward you was not yea and nay ! ^^ For 'the Son of God, Jesus Christ, who was preached among you by us (even by me and Silvanus and Timotheus), was not yea and nay, ^but in him was yea, ^^ (for '^all the promises of God in him are yea, and in him Amen,) unto the glory of God by us. ^^ Now He which stablisheth us with you in Christ, and ''hath anointed us, is God ; ^^ who *hath also sealed us, and ^given the earnest of the Spirit in our hearts. ^^ Moreover ''I call God for a record upon my soul, 'that to spare you I came not as yet unto Corinth ! ^'^ not for "that we have dominion over your faith, but are helpers of your joy ; (for "by faith ye stand ;) 1 but I determined this with myself, "that I would not come chap. ii. 1-4. again to you in heaviness. ^ For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me ? ^ And I wrote this same unto you, lest, when I came, ''I should have sorrow from them of whom I ought to rejoice ; 'having confidence in you all, that my joy is the joy of you all. '^ For out of much affliction and anguish of heart I wrote unto you with many tears ; '^not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. § 6. — chap. ii. 5-11. The Apostle here commands them to receive again the excommunicated person, for whom they have grieved, on his sincere repentance, and to show their love to him by Sect. XI.] THE SECOND EPISTLE TO THE CORINTHIANS. 277 a kind and friendly conduct, lest Satan should drive him to despair — St. Paul expects they will obey liim in removing the sentence, as they had obeyed him in inflicting it — He declares, that in both instances he acted in the name and authority of Christ. § o- ^ But "if any have caused grief, he hath not ''grieved me, but in " y^°^- ^■^' part (that I may not overcharge) you all. ^ Sufficient to such a man is this *punishment, which was inflicted "of many ; '^ so ''that contrari- * ^'^^"f'''^ 5 wise ve ought rather to forgive him, and comfort him, lest perhaps it™. 5. 26. such a one should be swallowed up with overmuch sorrow. ^ Where- "^ ^'''' ^' ^' fore I beseech you that ye would confirm your love toward him ; ^ (for to this end also did I write, that I might know the proof of you, whether ye be 'obedient in all things. ^° To whom ye forgive any ^g^''- '''■ ^^- ^ '" thing, I forgive also — for if I forgave any thing, to whom I forgave it, for your sakes forgave I it — tin the person of Christ;) ^^ lest Satan t ot, in the sight should get an advantage of us. For we are not ignorant of his devices. § 7. — chap. ii. 12, to the end. St. Paul declares, as another reason for not having come to Corinth at the time appointed, his anxiety on account of Titus — He relates his success in Macedonia, and declares the great consequences of his preaching, both to those who receive and reject the Gospel — He ends with a severe reflection on the false teacher, and a profession of his own sincerity and disinterestedness. § 7. ^^Furthermore, "when I came to Troas to preach Christ's Gospel, oActsie. 8. & and 'a door was opened unto me of the Lord, ^^ I 'had no rest in my j I'cor. le. 9. spirit, because I found not Titus my brother : but taking my leave of <^ <^''- '='• 5> 6. them, I went from thence into Macedonia. ^ ^ p"^' ^ "" ^^ Now thanks be unto God, which always causeth us to triumph in f d,. 4. 3. Christ, and maketh manifest ''the savour of his knowledge by us in s'.'i"'^'^ ^-J^^- ^ c »/ John y. oy every place ! ^^ For we are unto God a sweet savour of Christ, 'in 1 Pet. 2. 7', 8. them that are saved, and -^in them that perish: ^^ to ''the one we \i.*3°V6.' ^''' are the savour of death unto death ; and to the other the savour of i ch. 4. 2. & n. life unto life. And ''who is sufficient for these things! I'^For we are *q^ dmid'eccit- not as many, Hvhich ^corrupt the word of God : but as ^of sincerity, fii'iyyith. but as of God, in the sight of God speak we tin Christ. -'aV ' ^■■'^^' t Or, of. § 8. — -chap. iii. 1-6. St. Paul here ironically inquires whether it is necessary for him also, as well as the false § 8. teacher, to come to them with letters of recommendation — He declares that they a ch. 5. 13. & 10 themselves are his letters of recommendation, not written with ink, but with the Spirit ^' '^- ^ '-• ^^• b Acts 18 27 of the living God; and consequently they were an evidence of God's delegated au- , „ „' „ ' thority to him in the ministry of the New Testament. d 1 cor. 3. 5. ^Do "we begin again to commend ourselves ? or need we, as some e^^x^. 24. 12. & others, 'epistles of commendation to you, or letters of commendation f ps. 40. 8. Jer. from you ? - Ye 'are our epistle, written in our hearts, known and read 19! febu.^le.' of all men : '^forasmuch as ye are manifestly declared to be the epistle "/o^'^n^ig^j ^,, of Christ ''ministered by us, written not with ink, but with the Spirit 2. le. of the living God ; not 'in tables of stone, but -^in fleshly tables of VhiK^s.^l".^"' the heart. 1 1 cor. 3. 5. & ^ And such trust have we through Christ to God-ward ; ^not ^that Epiu°3.''7.'cor' we are sufficient of ourselves to think any thing as of ourselves ; but I'xf^^i'. u 12. 'our sufficiency is of God ; ^ who also hath made us able 'ministers of sTim. 1. 11. ■'the New Testament — not "'of the letter, but of the spirit: for 'the ■'Mau.'^26i'28. letter killeth, but "the spirit *giveth life.'' Heb.8.6,8. ' r- & J. j{o^_ 2. 27, 29. & 7. 6. "S 9. — chap. iii. 7, to the end. ' i^<""- 3- 20. & ^ ^ ^ 4. 15. & 7. 9, 10, St. Paul declares, in opposition to the false teacher, the glorious superiority of the Gospel 11. Gal. 3. 10. dispensation — The veil which covered the transient and outward glory of Moses em- ™ -foh" 6. 63. blematically represented the obscurity and figurative nature of the Covenant of Death : ^, q ' • T.' ,1 the ministers of tlie Covenant of the Spirit, by a lasting and greater glory, in the ^ ggg ^ote 17. abiding gifts and inspiration of the Holy Spirit, were enabled to unveil, to explain, and to preach every where the more glorious Covenant of Righteousness. VOL. II. X 278 THE SECOND EPISTLE TO THE CORINTHIANS. [Part XIII. § 9. 7 gp,p jf "^i^Q Ministration of Death, 'written and engraven in stones, i eT'm 1^28 ^^^ glorious, "so that the children of Israel could not steadfastly be- Deut. 10. i, &c. hold the face of Moses for the glory of his countenance (which glory cBx. 34. 29, 30, ^^^ ^^ ^^ douc away) : ^ how shall not "^the Ministration of the Spirit d Gal. 3. 5. be rather glorious ? ^ for if the Ministration of Condemnation be glory, *3. 2i!' ' ' much more doth the Ministration ^of Righteousness exceed in glory ! ^6^9' ^' ^^^' ^° ^^^ even that which was made glorious had no glory in this respect, * Or, boldness, by rcasou of the glory that excelleth. ^^ For if that which was done g Ex. 34. 33, 35. avs^ay was glorious, much more that which remaineth is glorious ! Gal. 3. 23'. ' ^^ Seeing then that we have such hope, ■'^we use great *plainness of '/3.'ii^i4.'john speech: I'^and not as Moses, ^who put a veil over his face, that the i2-40j^cts^. children of Israel could not steadfastly look ''to the end of that which 8, '25. ch." 4. 4. ' is abolished. ^* But 'their minds were blinded: for until this day re- ■'Rom.^ij.23, 26. uiaineth the same veil untaken away in the reading of the Old Testa- k Is. 25. 7. ment : which veil is done away in Christ ; ^^ but even unto this day, 45"' ■ °'' ' when Moses is read, the veil is upon their heart ; ^^ nevertheless -'when m } Cor. 13. 12. [^ shall tum to the Lord, ''the veil shall be taken away. ^"^ Now 'the "iTim.i'.ii. Lord is that Spirit : and where the Spirit of the Lord is, there is lib- Kom. 8. 29. crty. ^^ But we all, with open face beholding ""as in a glass "the glory cou's. H).^^' of the Lord, "are changed into the same image from glory to glory, t Or, of tiieLord evcn as tby the Spirit of the Lord." the Sptnt, '' ■*■ s See Note 18. s 10. § 10. — chap. iv. 1-6. a ch. 3. 6. St. Paul shows that the glorious ministry entrusted to him fills him with hope and dili- *,^ri?'°'"7\^' gence — He desires to commend himself by a full manifestation of the truths of the * Gr shame Gospel, which can only be hid from the worldly-minded, who are blinded by their lusts Rom. 1.16. & 6. and passions — St. Paul declares that he seeks not his own glory — God having en- ■ lightened his heart, that he might communicate the knowledge and glory of God, 1 The'as. 2. 3, 5. which had been made manifest in Jesus Christ. ''7?i4.^' *' ^"^ ^ Therefore seeing we have "this ministry, ''as we have received e ch. 5. 11. mercy, we faint not; ^but have renounced the hidden things of *dis- ■'^ch.9?i5.2Thes3. houcsty, uot Walking in craftiness, "nor handling the word of God 2- 10- deceitfully, but "^by manifestation of the truth "commending ourselves g John 12. 31. & ^ -^ ' , ■^ . . ^, • I .. f /-, 1 14. 30. & 16. 11. to every man s conscience in the sight oi Crod. 709''6''io'^john ^ ^^* ^^ ^^^ Crospel be hid, -^it is hid to them that are lost : ■* in 12. 40. ch. 3. 14. whom ^the god of this world ''hath blinded the minds of them which 'la've'r.V'"' believe not, lest 'the light of the glorious Gospel of Christ, •'who is the j John 1. 18. & image of God, should shine unto them. ^ For ''we preach not our- ]9 A^ &; 14 9 ^ Phii.2.6. Col. i. selves, but Christ Jesus the Lord; and 'ourselves your servants for //i Cor Vis 23 Jesus' sakc. ^ For God, ""who commanded the light to shine out of & 10. 33. ' darkness, thath "shined in our hearts, to give "the light of the knowl- '■^^i!'^'^^'"^' edge of the glory of God in the face of Jesus Christ. m Gen. 1, 3. f Gr. is he who hath. n 2 Pet. 1. 19. § 11. — chap. iv. 7-11. o ver. 4. 1 Pet. 2. St. Paul declares, by comparing the ministers of the Gospel to earthen vessels, that God chose illiterate and insignificant men for his Apostles to show that the excellency of c 1 1 the power by which his Religion was propagated proceeded from God, and not from , Z , men — He enumerates the difficulties to which they were exposed, as a proof that their 6 1 Cor. 2. 5. ch. deliverance from them did not proceed from themselves, but from God. 1^ 9 c ch. 7. 5. "^ But we have this treasure in "earthen vessels, Hhat the excellency "^g^rl'e^lmtkout of thc powcr may be of God, and not of us : ^ ive are "troubled on /ps.' 37! 24.""^' every side — yet not distressed; we are perplexed — but *not in "ch'^r's' 9 Gal despair ; ^ persecuted — but not forsaken ; ''cast down — but not de- 6. 17. Phil. 3. 16. stroyed ; ^"always "bearing about in the body the dying of [the Lord] 2Tim. 9. 11, 12. Jesus, •'^that the life also of Jesus might be made manifest in our body. 1 Pet. 4. 13. g. ch!'44.'22.' "For we which live ^are alway delivered unto death for Jesus' sake, fcor. ^15^31 49. that the life also of Jesus might be made manifest in our mortal flesh Sect. XL] THE SECOND EPISTLE TO THE CORINTHIANS. 279 § 12. — cliap. iv. 12, to the end. St. Paul shows that through faith in Clirist, and the hope of a glorious immortality, he is enabled to overcome all the difficulties and dangers of his Christian ministry — He tells them that for their sakes he endured these sufferings, that they, being con- vinced of his sincerity, might give thanks to God — He declares his conviction that his sufterings for the sake of the Gospel will procure for him a proportionate reward in heaven ; for wliich cause he looks not for the temporal advantages of this world, but for the eternal glories of the invisible state . § !*• ^- So then "death worketh in us, but life in you. ^^ We having Hhe «'=''-i3-9- ..^„., ,. . . c ■ ° i Rom. 1.12. same spirit ot laith, according as it is written, — apet. 1. 1. c Ps. 116. 10. " I beheved, and therefore have I spoken ; " we also believe, and therefore speak ; ^'^ knov^^ing that ''He which ''i coT'e^'iV ' raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. ^^For 'all things are for your sakes, that ^the \]e.°co]'i!hl^' abundant grace might through the thanksgiving of many redound to ^ '^'™- 2- lo- the glory of God. •'ig'&g^nfil' ^^ For which cause w^e faint not ; but though our outward man ^^^?'"- "• "^s- , • 1 - 1 • 1 • I 1 1 1 iTT-i I 1- . Eph. 3. 16. Col. perish, yet "the inward man is renewed day by day. "I' or our light 3. lu. iPet. 3. affliction, which is but for a moment, worketh for us a far more ex- ^ 'j^^^^^ ^ jg ceeding and eternal weight of glory: ^^ while 'we look not at the Rom. 8. is. o G c> J ^ 1 Pet. 1. 6. & 5. things which are seen, but at the things which are not seen : for the lo. ' ' ' things which are seen are temporal ; but the things which are not 's^y'^Heb^i'/'i' seen, are eternal. § 13.— chap. V. 1-10. , St. Paul continues his argument by showing how greatly superior our heavenly liabi- tation will be to that which we at present dwell in — He asserts that God prepares us for this immortal state, and gives us his Spirit as a pledge of it — This consideration gives him boldness in his preaching, and makes liim vidlling to leave this body, that he may be present with the Lord ; but whether living or dying, his aim is to be accepted of God, to whom all are accountable. § 13. ^ For we know that if "our earthly house of this tabernacle were Vy^'aplt! iJ'is, dissolved, we have a building of God, a house not made with hands, '^• eternal in the heavens. -For in tliis Sve groan, earnestly desiring to ^ see"'iVote~i9. be clothed upon with our house which is from heaven.' -^ If so be that c Rev. 3. is. & "being clothed we shall not be found naked. ^ For we that are in this ^ {^^'^ jg 53 tabernacle do groan, being burdened : not for that we would be un- ^• clothed, but ''clothed upon, that mortality might be swallowed up of "2.^10. ' " ^ ■ life. ^Now 'He that hath wrought us for the selfsame thing is God, ^-^^^^'-^'^{''14 who also -^hath given unto us tlie earnest of the Spirit. '^ Therefore & 4. 30. we are always confident, knowing that, whilst we are at home in the ^ch.Tk! i cor.' body, we are absent from the Lord; '^ (for "we walk by faith, not by i3-i2. Heb. n. sight:) ® we are confident, / say, and ''willing rather to be absent from a pihi. 1. 23. the body, and to be present with the Lord. ^ Wherefore we *labor, ^^/j^r^^'g™''- that, whether present or absent, we may be accepted of him. ^° For 32. Rom. 14. lo. 'we must all appear before the judgment-seat of Christ, 'that every ■'if "'."Epiil^k^s.'" one may receive the things done in his body, according to that he Rev.22^^]2!^' hath done, whether it be good or bad. § 14. — chap. V. 11-15. The Apostle, knowing the terrors of the future judgment, was more earnest in his en- deavour to preach the Gospel, and to persuade men to be Christians — He discharges his duty, as being manifest to God ; and he hoped also to the conviction of the Cor- inthians — He then defends himself from the attacks of the false teachers, tliat his converts might be provided with reasons for glorying in him as an apostle ; and de- clares that whether he preached the Gospel at the risk of liis life, and was therefore by the faction considered as mad, or whether he acted soberly in shunning persecution, § 14. it was for the sake of his disciples. a job 31. 23. ^^ Knowing therefore "the terror of the Lord, we persuade men, but jude'23.' ^' 280 THE SECOND EPISTLE TO THE CORINTHIANS. [Part XIII. b ch. 4. 3. 'we are made manifest unto God ; and I trust also are made manifest c ch. 3. 1. -j^ your consciences. ^^ For "^we commend not ourselves again unto d ch. 1. 14. . *Gr. in the face, jovi, but give you occasion ''to glory on our behalf, that ye may have e ch. 11. 1, 16, 17. somewhat to answer them w^hich glory *in appearance, and not in /Rom. 5. 15. heart. ^-^ For 'whether we be beside ourselves, it is to God : or whether g Rom. 6. 11, 12. we be sober, it is for your cause. ^'^ For the love of Christ constraineth 6. 19.' Gal. 2. 2o! US; bccausc we thus judge, that ^if One died for all, then were all 1 Peri 2.' ■ dead ; ^^ and that He died for all, ^that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. § 15. — chap. V. 16, to the end. From the consideration that Christ died for all mankind, St. Paul proceeds to argue that from henceforth there is no distinction between Jew and Gentile, Christ being no longer esteemed as a Jew according to the flesh — all who are united to Christ by faith § 15. become new creatures — Their old and sinful practices have ceased — The advantages a Matt 1" 50 ^^^ blessings of this new state of being are derived from God alone, who has reconciled Joht\]5. 14. the world to himself by Christ Jesus, and has committed the word of reconciliation to 3 7 8 Col 3' ^^^ Apostles — St. Paul, in Christ's stead, exhorts all men to come to God, and to 11. accept the pardon which has been purchased for them through the atonement of his h John 6. 63. Son, who had been made the sin offering for mankind. 16. 7. Gal. 6. 15. 16 Whekefore "heuccforth know we no man after the flesh : yea, d Gai'5"'6"&'6 though wc havc known Christ after the flesh, 'yet now henceforth 15- knovv' we him no more. ^^ Therefore if any man ^be in Christ, *Ae is 'es^.'n^Epii.g'. ''a new creature: 'old things are passed away ; behold ! all things are 15. Rev. 21. 5. become new. ^^ And all things are of God, Avho hath reconciled us to Eph'^b. 16. ' himself by Jesus Christ, and hath given to us the ministry of recon- ?john2.\&4. cihation ; ^^ to wit, that ^God was in Christ, reconciling the world ^^ unto himself, not imputing their trespasses unto them ; and hath tGr.puiinal tcommitted unto us the word of reconciliation. h Job. 33. 25. 20 jvjow thcu we are ''ambassadors for Christ, as 'though God did e.Eph'. 6. 20.' ' beseech you by us. We pray you in Christ's stead, be ye reconciled i ch. 6. 1. to God ; ^^ for -'He hath made him to be sin for us, who knew no sin, ■^Gai. 3.13. iPe't. that wc might be made ""the righteousness of God in him. 2. 22, 24. 1 John 3.5. k Rom. 1. 17. & § 16. — chap. vi. 1-10. St. Paul, as the ambassador of Christ, entreats the Corinthians not to receive the grace of God in vain, but to perform all that the Gospel requires — The Apostle, by describing his own sufferings, draws the picture of a faithful ininister of the Gospel — Thereby § Id- proving the inferiority of the false teacher. oicor. 3. 9. iWe then, as "workcrs together with him, 'beseech woii also ''that h ch. 5. 90. ^ ^ %/ e Heb. 12. 15. JQ rcccivc not the grace of God in vain ; - (for He saith, ''I have heard d Is. 49. 8. thee in a time accepted, and in the day of salvation have I succoured 'i^cT.' 1^.\%'&L thee : behold now is the accepted time ! behold now is the day of 10. 32. salvation !) •^ giving 'no oflence in any thing, that the ministry be not ch?4°2.' " ""' blamed : ^ but in all things *approving ourselves -^as the ministers of /I Cor. 4.1. God, in much patience, in afflictions, in necessities, in distresses, ^ in t Or, in ios«Ws ^stripcs, iu imprisonmcnts, tin tumults, in labors, in watchings, in /'T'i^Ti^i fa-stings ; ^by pureness, by knowledge, by long-suffering, by kindness, 'i4.' ' ' by the Holy Ghost, by love unfeigned, '^by 'the word of truth, by ■ \^°io Ve 1 '^'^^ power of God, by ^the armor of righteousness on the right hand 'e. ii, i3.'2TJm. and on the left, ^by honor and dishonor, by evil report and good k ch! 4. 2. & 5. report : as deceivers — and yet true ; ^ as unknown — and ''yet well 11. & 11. 6. known ; 'as dying — and, behold ! we live ; ""as chastened — and not 1. 9.°& 4. 1'oj'i. killed ; i° as sorrowful — yet alway rejoicing ; as poor — yet making m Ps. 118. 18. many rich ; as having nothing — and yet possessing all things. § 17. — chap. vi. 11, to the end, and vii. 1. St. Paul declares his great love and affection for the Corinthians — Reproves them for their Sect. XL] THE SECOND EPISTLE TO THE CORINTHIANS. 281 want of love, and exhorts them, as liis cliildren, to have their hearts enlarged towards him as their spiritual father — He forbids them either to form marriages with infidels, to contract friendships, or to enter into any kind of familiar intercourse with them — God's promise to those who separate themselves from such unholy alliances should be their strongest motive to aim at perfection. § 17. ^ O ye Corinthians ! our mouth is open unto you, "our heart is en- ° "=''• '''• ^• larged. ^- Ye are not straitened in us, but 'ye are straitened in your * '=''• i^- is. own boAvels. ^^ Now for a recompence in the same, (I ''speak as unto ' i^or. 4. 14, my children,) be ye also enlarged. !■* Be ''ye not unequally yoked together" with unbelievers: for Vhat '^ic'oT'5%^'&7. fellowship hath righteousness with unrighteousness ? and what com- 39- munion hath light with darkness ? ^^ And what concord hath Christ "i^^m.^s! 2, 3. with Belial? or what part hath he that believeth with an infidel? I'^'"s%i8.2i. A ^ ^ HjCCJUS. lo. 1/. ^^ And what agreement hath the temple of God with idols ? for -'^ye 1 cor. 10. 91. are the temple of the living God; as God hath ^said, — / /cor. 3.' le. & 6. 19. Epii. 2! 21, " I will dwell in them, and walk in them ; 22. Heb. 3. 6. And I will be their God, and they shall be my people. ^l^ v.' le.' 12.' Jer. ■^Wherefore ''come out from among them, Ez'ek!'n. 20. &" And be ye separate, saith the Lord, ^i^zefh^s's^' And touch not the unclean thing ; & is. 9. ' " ' And I will receive you, ^^ and 'will be a Father unto you, V'i. Rev.'i8.''4 And ye shall be my sons and daughters, ^ Jer. 31. 1, 9. Saith the Lord Almighty." ' Having ■'therefore these promises, dearly beloved, let us cleanse our- •'^'^Johns^'s^^' selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. § 18. — chap. vii. 2-4. The Apostle entreats the Corinthians to acknowledge him as an apostle, and, by men- tioning his own claims to their affection, he insinuates the opposite conduct of the false teacher — He assures them he speaks not this to condemn them, but from the greatest love for them — He rejoices in their good dispositions and obedience. 2 Receive us ; we have wronged no man, we have corrupted no ^ ^^' man, "we have defrauded no man. ^I speak not this to condemn «jActs 20. 33. ch. yo7i : for 'I have said before, that ye are in our liearts to die and live * <=ii- 6. 11, 12. with you. * Great ^is my boldness of speech toward you, ''great is my ifn^'.^f. glorying of you : ^I am filled with comfort, I am exceeding joyful in 1. 14. ' ' ' I „..,. «^,.:k.,i.i<^;^i-. e ch. 1. 2. 17. Col. 1.24. all our tribulation. ' '=''• ^- "• ^''"■ § 19. — chap. vii. 5, to the end. St. Paul, as a proof of his affection, relates to the Corinthians his anxiety on their account, lest they should have been perverted by the false teacher — His joy on the arrival of Titus with the intelligence of their submission and love — He speaks to them of his First Epistle, and assures them that he ordered the incestuous person to be excommu- nicated, to show his great care of them — He commends their obedience, zeal, and repentance — He expresses the consolation he received from their conduct, and the joy of Titus on seeing their union and obedience. § 19. ^FoK "when we were come into Macedonia, our flesh had no rest, « ch. 2. 13. but 'we were troubled on every side ; "without were fightings — within * '=''■*• ^• were fears. ^ Nevertheless ''God, that comforteth those that are cast a ch."i. 4. down, comforted us by 'the coming of Titus ; ^ and not by his coming « see ch.2. 13. only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind to- ward me ; so that I rejoiced the more. ^ For though I made you sorry with a letter, I do not repent, ^though I did repent ; for I perceive •'' <=''• ^- *■ that the same epistle hath made you sorry, though it were but for a season. ^ Now I rejoice, not that ye were made sorry, but that ye sor- rowed to repentance : for ye were made sorry *after a godly manner, * aod!'""'^^'"^ '" VOL. II. 36 *x i ch. 2. 4. 282 THE SECOND EPISTLE TO THE CORINTHIANS. [Part XIIL ^■jUam. 12. 13. that JO might receive damage by us in nothing. ^^ For ^godly sorrow * Prov. 17. 22. worketh repentance to salvation not to be repented of; ''but the sorrow of the world worketh death. ^^ For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you ! yea, what clearing of yourselves ! yea, what indignation ! yea, what fear ! yea, what vehement desire ! yea, what zeal ! yea, what revenge ! In all things ye have approved yourselves to be clear in this matter. ^^ Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, 'but that our care for you in the sight of God might appear unto you. ^^ Therefore we were comforted in your comfort : yea, and exceed- ; Rom. 15. 32. iugly the morc joyed we for the joy of Titus, because his spirit 'was refreshed by you all ; ^^for if I have boasted any thing to him of you, I am not ashamed : but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth ; ^^ and his ^ Gr^^oweis, ch. f inward affection is more abundant toward you, whilst he remem- * ch. 2. 9. Phil, bereth *the obedience of you all, how with fear and trembling ye j^2Thesg 3 4 reccivcd him. ^^ I rejoice therefore that 'I have confidence in you in Philemon 8, 21. all thiugS. § 20. — cJiap. viii. 1-15. St. Paul exhorts the Corinthians, by the example of the Churches in Macedonia, which were in very straitened circumstances, to contribute liberally to the relief of the Christian brethren in Judaea — He declares he does not give this injunction by com- mandment, because works of kindness must be voluntary, but hopes they will abound in them from the example and love of Christ — He calls upon them to complete the collections already begun without loss of time, according to their ability, as God regards the willingness of the giver more than the value of the gift — The amount of their liberality to be applied only to the poor brethren in Judcea, who in their turn may be able to supply the wants of the Corinthians. ^ Moreover, brethren, we do you to wit of the grace of God be- § 20. stowed on the Churches of Macedonia ; ^ how that in a great trial of a Mark 12. 44. afflictiou the abundaucc of'their joy and "their deep poverty abounded *ch'/n'"''^" ""^° ^^® riches of their *liberality : ^for to their power, (I bear record,) yea, and beyond their power, they were willing of themselves ; * pray- ing us with much entreaty that we would receive the gift, and take b Acts 11. 29. & upon us 'the fellowship of the ministering to the saints ; ^ and this they 25,' 26.' 1 Cor. le! did, not as we hoped, but first gave their ownselves to the Lord, and V'V'^h^is ^"^° "^ ^^ ^^® ^^^^^ ^^ God! ''insomuch that "we desired Titus, that 18. ' ' 'as he had begun, so he would also finish in you the same tgrace also. ^ Ox, gift. lez. A, ■'Therefore, as ''ye abound in every thing, (in faith, and utterance, d 1 Cor. 1. 5. & and knowledge, and in all diligence, and in your love to us,) see 'that e^d/g 8 y^ abound in this grace also : ^ I -^speak not by commandment, but by / 1 Cor. 7. 6. occasion of the forwardness of others, and to prove the sincerity of g Matt. 8. 20. your love : ^ for ye know the grace of our Lord Jesus Christ, ^that, Phil. 2.' 6, 7. though he was rich, yet for your sakes he became poor, that ye through *p^'"^i9 r? ^^^ poverty might be rich : ^"and herein ''I give my advice. For 'this Matt.' 10." 42.' is expedient for you, who have beeun before, not only to do, but also Heb. 13. 'i6.' ' ^to be tforward a year ago : ^^ now therefore perform the doing of it ; -' "^^ ^■^■. ^ that as there was a readiness to will, so there may be a performance k Marl 12T43, also out of that which ye have. ^"^ For ''if there be first a willing mind, 44. Luke 21. 3. ^Y is accepted according to that a man hath, and not according to that he hath not. ^^ For I mean not that other men be eased, and ye bur- dened : ^^ but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a I El. 16. 18. supply for your want, that there may be equality : ^^ as it is 'written, " He that had gathered much had nothing over ; and he that had gathered little had no lack." Sect. XI.] THE SECOND EPISTLE TO THE CORINTHIANS. 283 § 21. — chap. viii. 16, to the end. St. Paul thanks God for having made Titus as aniious about them as he was — His dili- gence induced him to become the bearer of this Epistle — Tlie Apostle informs them that he sends with Titus a brother of great reputation, who had been chosen by the Macedonian Churches, as a witness of the administration of their gifts, that no sus- picion of blame might arise as to the disposal of the abundance entrusted to them — Another fellow-laborer is likewise sent, who is more than commonly active on the present occasion, from the report of their good dispositions — He instructs them how to answer the inquiries of the faction, and exhorts them to give to these messensrers and to the Churches a proof of their love, and of his confidence in them. & 21 ^^ But thanks be to God, which put the same earnest care into the heart of Titus for you ! ^' for indeed he accepted "the exhortation ; but " "'"■ ^• being more forward, of his own accord he went unto you. ^^ And we have sent with him 'the brother, whose praise is in the Gospel, Jch. ii2. i8. throughout all the Churches ; ^^ and not that only, but who was also "chosen of the Churches to travel with us with this "^grace, which is <= icor. 16.3,4. administered by us ''to the glory of the same Lord, and declaration of *ver.' I^'ei 7. ch. your ready mind : "^^ avoiding this, that no man should blame us in ^- ®- ^ . "^ . . ^. . . . d ch. 4. 15. this abundance which is administered by us : '^' providing 'for honest « Rom. 12.' n. things, 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 proved diligent in many things, but now much more dihgent. upon the great confidence which t J have in you. ^^ Whether any do inquire of t or, he hath. Titus, he is my partner and fellow-helper concerning you : or our brethren he inquired of, they are -^the messengers of the churches — and f ^'"'- ^- ^• the glory of Christ. ^^ Wherefore show ye to them, and before the Churches, the proof of your love, and of our 'boasting on your behalf, g'^ch. 7. 14. & 9. § 22. — chap. ix. 1-5. St. Paul continues his discourse, by reminding the Corinthians that he had boasted to the Macedonians of their willingness a year ago — Since which time being informed by Titus of their negligence in these things, he sends Titus and his companions to make ready the collections before his arrival, that he might not be ashamed of his boasting in them; and that what they gave might be done freely, and not, as it were, extorted from them as from persons of covetous dispositions. S 22. ^ For as touching "the ministering to the saints, it is superfluous for a Acts 11. 29. me to write to you. ^ For I know 'the forwardness of your mind, Tor 1 cor. w. 1.' ch. which I boast of you to them of Macedonia, that ''Achaia was ready a /|.^' ^^\^' ^°" year ago: and your zeal hath provoked very many. 'Yet 'have I sent cch.s. 24. the brethren, lest our boasting of you should be in vain in this behalf; ^^^'f" g"' that, as I said, ye maybe ready: *lest haply if they of Macedonia s. " ' ' ' come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. ^ Therefore I *^Gr. '^^^• thought it necessary to exhort the brethren, that they would go before isam.25.27. unto you, and make up beforehand your "^bounty, iwhereof ye had ^ o,^^hichhath been so much spoken of before. notice before, that the same might be ready as a nmtter of bounty, and i^^^'n^cA not as of covetousness. § 23. — chap. ix. 6, to the end. St. Paul exhorts the Corinthians to liberahty, from the consideration that we shall be re- warded in another world according to our actions here — He admonishes them to give with cheerfulness — The power of God, by blessing their labors, to supply them with x 23. all the sufficiency of this world's goods, both for their own maintenance, and for their ^ p^^^ j^j g^ ^ works of charity — The joy of those relieved — Their gratitude to God. and prayers for 19. 17. & K. 9. their benefactors. ^ ^ bVJ'.ls^. ^ But "this I say, He which soweth sparingly shall reap also c Ex. 25. 2. & sparingly ; and he which soweth bountifully shall reap also bounti- n.' as. emIus. ftilly. ''Every man according as he purposeth in his heart, so let him ^a! s! ch". s!"".' give; 'not grudgingly, or of necessity: for "God loveth a cheerful '"• diction. \^°I"-}Yy^- & lo. o. 1 Cor. "Finally, brethren, farewell, be perfect, be of good comfort, "be ^s^^Vet^' of one mind, live in peace : and the God of love *and peace shall be 3. s. with you ! ^"^ Greet 'one another with a holy kiss : ^^ all the saints salute you. " The ''grace of the Lord Jesus Christ, and the love of J 'i^?j- 1^- 20. God, and "the communion of the Holv Ghost, be with you all! i Pet. 5! 14. [[Amen.Jl [[The Second Epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.]] [end of the second epistle to the CORINTHIANS.] J Eom. 15. 33. c Rom. 16. 16. cL Eom. 16. 24. e Phil. 2. 1. SECT. XII. V. M. 58. J. P. 4771. Section XIL — St. Paul returns from Achaia and Corinth to Macedo- Macedonia. nia, sending his companions forward to Troas. a ch. 9. 23. & 23. Acts xx. latter part ofver. 3, ver. 4, 5. acor. 11. 26. ^ And "when the Jews laid wait for him, as he was about to sail into *„-''•„ ^?,-?^-,'^,n " . 2/. 2. Col. 4. 10. Syria, he purposed to return through Macedonia. "* And there accom- c ch. 19. 29. panied him into Asia, Sopater of Berea ; and of the Thessalonians, ^ ^'■^^ g'l coi 'Aristarchus and Secundus : and "Gaius of Derbe, and ''Timotheus : 4. 7. 2 Tim. 4. ' . - . . ' 12 Tit 3 12 and of Asia, 'Tychicus and -'^Trophimus. ^ These going before tarried / ch.21.29.2 Tim. for us at Troas. ^■^''• Section XIIL — .S';'. Faul, in his ivay from Achaia to Macedonia, writes sect. xiii. from Corinth his Epistle to the Jews and Gentiles of Rome — to the Gentiles, to prove to them that neither their boasted Philosophy, nor , p .„ ' their moral Virtue, nor the Light of human Reason — and to the Jews, corinth. that neither their hnowledge of nor obedience to, the Law of Moses — — could justify them before God ; but that Faith in Christ alone was, ^ and always had been, the only way of Salvation to all ManJcind.^ ^ Ac^ts^^->%? THE EPISTLE TO THE ROMANS. Gfi?i.Y'iTim. r -, T ■ -, ^ 1. 11. & 2. 7. § 1. — chap. 1. 1-7. 2 Tim. 1. 11. St. Paul affirms his apostolic power, and, showing the human nature of Christ by his ''■,^'^^q Pi ^5 descent from David, and liis Divine nature by the resurrection, he declares that he c See on Acta 26. received his mission from Christ to preach the Gospel to the Gentiles, of whom the 6. Tit. 1. 2. Church of Rome principally consisted, and he has therefore authority to address gg 0"!'] 3 g them. e Matt. 1. 6, 16. ^ Paul, a servant of Jesus Christ, "called to be an apostle, ''separated 2."3o! 2'Triii. 2. unto the Gospel of God, ^ which 'he had promised afore ''by his ^" _, •iTTioi- '3 -i-n T At ■ / John 1. 14. Gal. Prophets in the Holy Scriptures, -^ concerning his Son J esus Christ 4. 4. our Lord ("who was -'^made of the seed of David according to the flesh ; * ^'- i^termmed. \ ^ . • ff See Mark 1. 1. ^ and *declared ''^^0 be the Son of God with power, according ''to the Acts 13. 33. spirit of hoUness, by the resurrection from the dead : ^ by whom Sve ^ Heb.^9. 14. have received grace and apostleship, tfor ■'obedience to the faith among lo.'ic'or.'is. 16. all nations, *for his Name ; ^ among whom are ye also the called of g.'iiph. s'.'s. Jesus Christ !) '' to all that be in Rome, beloved of God, 'called to be t or, to the otedi- saints ! ""Grace to you and peace from God our Father, and the Lord j ^cts 6.'7. ch. Jesus Christ ! i**- '^^■ ' k Acts 9. 15. I ch. 9. 24. 1 Cor. § 2.— chap. i. 8-17. i- 2- 1 Thess. 4. St. Paul rejoices at their faith — Expresses a great desire to visit them, that he might ■, „ , „ establish them by the imparting of some spiritual gift ; by which proof he and they 2 Cor. 1. 2. Gal. would be mutually strengthened and comforted in the faith of Christ — Being appointed ^' ^" VOL. £1 37 T 290 THE EPISTLE TO THE ROMANS. [Part XIII § 2. to preach the Gospel to all nations, he still desires to preach it to the Romans — First, a ICor. 1.4. Phil. because he affirms it to be the power of God unto salvation to the Jew, and also to the ^',^i^°^%^'n'^' Gentile — Secondly, that in the Gospel alone is revealed the righteousness of God; and Philemon 4. ' the only condition of justification and acceptance with him, which is by faith, and not b ch. 16. 19. by works — Thirdly, on account of the superiority of the Gospel dispensation to the 1 Thess. 1. 8. Law of Moses, or the light or law of conscience, both of which condemn to death, "l.is.'vhU l.^S. without any condition, all those who have sinned. d \cts%7^^' ^ First, "I thank my God, through Jesus Christ for you all, that 'your 2 Tim. 1. 3. faith is spoken of throughout the whole world. ^ For "God is my wit- *j?hn'4. 23 ^4?'' ness, '^wliom I serve * with my spirit in the Gospel of his Son, that Phil. 3. 3. 'without ceasing I make mention of you always in my prayers ; / ch^ir23 y> ^^ making -^request, if by any means now at length I might have a 1 fhess. 3.' 10. prosperous journey (by ^the will of God) to come unto you. ^^ For *' '''""' *'^^' I long to see you, that ''I may impart unto you some spiritual gift, t Or, in you. ^o the end ye may be established; ^"^that is, that I may be com- i Tit. 1.4. 2 Pet. fortcd together twith you by 'the mutual faith both of you and me. •^h^ 15 23 ^^ Now I would not have you ignorant, brethren, that ^oftentimes I k se'e Acts 1(5. 7. purposed to como unto you, (but *was let hitherto), that I might have zph'tTn^^ some 'fruit tamong you also, even as among other Gentiles. '''I '"am J Or, in you. debtor both to the Greeks, and to the barbarians ; both to the wise, m 1 Cor. 9. 16. and to the unwise : ^^ so, as much as in me is, I am ready to preach "Mark's! 38.^"' thc Gospel to you that are at Rome also. 2 Tim. 1. 8. 16 Pqj. "J j^jjj j^qj. ashamcd of the Gospel [of Christ] : for °it is the "15.2?"^' ' ' power of God unto salvation to every one that believeth ; ''to the Jew p Luke 2. 30, 31, flrgt and also to the Greek. ^"^ For 'therein is the righteousness of God 32. & 24. 47. ..... ~ Acts 3. 26. & 13. revealed from faith to faith : as it is 'written. — 26, 46. ch. 2. 9. q ch. 3. 21. " The just shall live by faith." T Hab. 2. 4. John 3. 36. Gal. 3. 11. Phil. 3. 9. Heb. § 3. — chap. i. 18, to the end. St. Paul shows that the Gentiles had a suflicient evidence of God and of his glorious perfections in the works of creation — To demonstrate that no man by the law of nature could obtain salvation, he enumerates the vices of the Greeks, who had attained to § 3. the highest degree of human knowledge and wisdom — He asserts that they knew a Acts 17. 30. God, but concealed the knowledge of him, till their own hearts lost sight of the truth, Eph. 5. 6. Col. and they established the worship of the creature instead of the Creator — By their 6 Acts 14 17 knowledge of God they were convinced of the punishment which awaited their * Or to them. crimes ; yet they continued in them, and encouraged others to do so likewise. f. John 1. 9. 18 Yon "the wrath of God is revealed from heaven against all ungod- '^Acts M.V7*&' liness and unrighteousness of men, who hold the truth in unrighteous- 17.27. ness. ^^ Because 'that which may be known of God is manifest *in ^m^yfte.""'"'^ thcui ; for 'God hath showed it unto them ; ^^ (for ''the invisible things 'jer'^''"°5 Ephf' of him fiom the creation of the world are clearly seen, being under- 4. 17, 18. stood by the things that are made, even his eternal power and God- ■^ Deut.°4"i6, head;) tso that they are without e.xcuse. ^i Because that, when they ^^o'ls^le'^"' ^^"^^ ^0^1' they glorified Him not as God, neither were thankful, but jer. 2! 11'. Ezek. 'bccamo vain in their imaginations, and their foolish heart was dark- 29. ■ "'^ " ened : ^^ professing ^themselves to be wise, they became fools, ^^ and ''wh(fV'23 changed the glory of the incorruptible ^'God into an image made like Acts 7. 42. Eph. to corruptible man, and to birds, and fourfooted beasts, and creeping 4. 18, 19.2Thes. , . ^ ' ' 1 a 2. 11, 12. things. '/ThessV^4 ^* Wherefore ''God also gave them up to uncleanness through the 1 Pet. 4.' 3.' lusts of their own hearts, Ho dishonor their own bodies •'between them- { ^ Theses. Lg. selves ; ^5 who changed 'the truth of God 'into a lie, and worshipped iJohn5.2u. and served the creature tmore than the Creator, who is blessed for 'io!'i4!l°i3^25. ever! Amen, ^e por this cause God gave them up unto '"vile affec- Amos 2. 4. tions ; for even their women did change the natural use into that i Le'v^i'ra^, which is against nature : ^'^and likewise also the men, leaving the natu- 23-jEph. 5. 12. ral use of the woman, burned in their lust one toward another ; men with men working that which is unseemly, and receiving in themselves Sect. XIII.] THE EPISTLE TO THE ROMAxXS. 291 that recompence of their error which was meet. ^^ And "even as they "g^'^^i "' ^ did not like * to retain God in their knowledge, God gave them over *or, to acknow- to ta reprobate mind, to do those things ^vhich are not convenient; ^ o^a min\^^it^° them that are contentious and °'do not obey the truth, but obey un- ^ Job 24. 13. ch. righteousness, indignation, and wrath. ^ Tribulation and anguish upon g. every soul of man that doeth evil, of the Jew ''first, and also of the a Amos 3. 2. *Gentile ! ^° But 'glory, honor, and peace, to every man that worketh i Pet. 4.'i7.' good, to the Jew first, and also to the tGentile I *?'^^^'^J: = ' ' I 1 Pet. 1. 7. t Gr. Greek. § 6. — chap. ii. 11-16. St. Paul declares that with God there is no distinction of persons — That all men shall be judged according to the degree of light and knowledge which they have received —That, not these Jews who profess the Law and are not doers of it, but the Gentiles, and all those who act up to it. without having received the later knowledge of it, wOl find favor with God at the great day, when all men shall be judged by the law of con- science, and of faith, according to the Gospel of God. \ g. ^^ For "there is no respect of persons with God. ^^ For as many as ^ Dem. jo. 17. have sinned without law shall also perish without law : and as many Job 34. ig. Acta have sinned in the Law shall be judged by the Law ; ^^ (for 'not the e^E^h.'e^'g.^' hearers of the Law are just before God, but the doers of the Law shall i°lyf'''^' ^ ^°'' be justified. ^^ For when the Gentiles, which have not the Law, do by & Matt. 7.21. • - . . 'J Jam 1 22 93 nature the things contained in the Law, these, having not the Law, 25. 1 John's. 7. are a law unto themselves : ^^ which show the work of the Law written 292 THE EPISTLE TO THE ROMANS. [Part XIIL * Or, the con- science witness- ing with them. t Or, between themselves. c Eccles. 19. 14. Matt. 25.31. John 12. 48. ch. 3. 6. 1 Cor. 4. 5. Kev. 20. 12. d John 5. 22. Acts 10. 42. & 17. 31. 2 Tim. 4. 1, 8. 1 Pet. 4. 5. e ch. 16. 25. 1 Tim. 1. 11. 2 Tim. 2. 8. §7. a Matt. 3. 9. John 8. 33. ch. 9. 6, 7. 2 Cor. 11. 22. b Mic. 3. 11. ch. 9.4. e Is. 45. 25. & 48.2. John 8. 41. d Deut. 4. 8. Ps. 147. 19, 20. e Phil. 1. 10. * Or, triest the things that differ. f Matt. 15. 14. & 23. 16, 17, 19, 24. John 9. 34, 40, 41. £■ ch. 6. 17. 2 Tim. 1. 13. & 3.5. A Ps. 50. 16, &c. Matt. 23. 3, &c. i Mai. 3. 8. j ver. 17. k 2 Sam. 12. 14. Is. 52. 5. Ezek. 36. 20, 23. §8. a Gal. 5. 3. i Acts 10. 34, 35. c Matt. 12. 41, 42. d Matt. 3. 9. John 8. 39. ch. 9. 6, 7. Gal. 6. 15. Rev. 2. 9. e 1 Pet. 3. 4. / Col. 2. 11. Phil. 3.3. g ch. 7. 6. 2 Cor. *3. 6. A 1 Cor. 4. 5. 2 Cor. 10. 18. 1 Theas. 2. 4. §9. in their hearts ; *their conscience also bearing witness, and their thoughts tthe meanwhile accusing or else excusing one another ;) ^^ in "the day when God shall judge the secrets of men ''by Jesus Christ, ^according to my Gospel. § 7.— chap. ii. 17-24. St. Paul shows that the mere knowledge of religion could not justify the Jew — The in- efficacy of the Mosaic Law for salvation is proved by the flagrant violations of it in the conduct of the Jewish Scribes and Rulers, who were the appointed instructors of the people — He proves the charge by passages from their own Scriptures. ^"^ Behold ! "thou art called a Jew, and 'restest in the Law, "and makest thy boast of God, ^^ and ''knowest his will, "and *approvest the things that are more excellent, being instructed out of the Law ; ^^ and ■'^art confident that thou thyself art a guide of the blind, a light of them which are in darkness, ^'^ an instructor of the foolish, a teacher of babes, "which hast the form of knowledge and of the ti-uth in the Law. ^^ Thou ''therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal ? ^^ Thou that sayest a man should not commit adultery, dost thou commit adultery ? thou that abhorrest idols, 'dost thou commit sacrilege ? ^^ Thou that ^makest thy boast of the Law, through breaking the Law dishonorest thou God ? ^* For the name of God is blasphemed among the Gentiles through you, as it is ''written. § 8. — chap. ii. 2.5, to the end. St. Paul proceeds to show that circumcision, in which the Jews gloried, as the sign of their descent from Abraham, and their peculiar privileges of God's chosen people, would profit them nothing unless they kept the Law — By transgressing the Law, the Jew forfeited his privileges, and was in no better condition than the uncircumcised Gentile — The Gentiles, who perform the duties of the Law, will be accepted of God, and admitted into the number of his chosen people — He is not a son of Abraham who makes only an outward profession of religion ; but he only is a true son who is spiri- tually pure. ^^ For "circumcision verily profiteth, if thou keep the Law : but if thou be a breaker of the Law, thy circumcision is made uncircum- cision. ^^ Therefore 'if the Uncircumcision keep the righteousness of the Law, shall not his uncircumcision be counted for circumcision ? -^ And shall not uncircumcision which is by nature, if it fulfil the Law, "judge thee, who by the letter and circumcision dost transgress the Law ? ^^ For ''he is not a Jew, which is one outwardly ; neither is circumcision that which is outward in the flesh : ^^ but he is a Jew, "which is one inwardly ; and ^circumcision is that of the heart, ^(in the spirit — a7id not in the letter ;) ''whose praise is not of men, but of God. a Deut. 4. 7, 8. Ps. 147. 19, 20. ch. 2. 18. &. 9. 4. b ch. 10. 16. Heb. 4.2. § 9. — chap. iii. 1-8. The Jews and Gentiles having been now equally convinced of sin by the Apostle, he proceeds to refute the prejudices of the Jews, by introducing one who inquires in what then the children of Abraham are favored more than the Gentiles ? The Apos- tle replies — " In having the oracles of God committed to them " — The Jew then in- quires, whether, because some of their nation did not believe in these oracles, their unbelief would annul the promises of God .' The Apostle, in answer, maintains that the truth and promises of God were confirmed by their unbelief; the frailty of man breaking the conditions on which they rested- — The Jew then asks, " If by their unbelief the righteousness of God is more abundantly displayed, would not God be unjust to punish them ?" — The Apostle shows that God cannot be unjust; because, if he were, how could he judge the world? — The Jew repeats the argument — The Apos- tle rejects it. by affirming that such conduct would be inculcating the practice of evil that good might ensue — The just condemnation of those who hold such an opinion. ^ What advantage then hath the Jew ? or what is the profit of cir- cumcision ? ^ Much every way. Chiefly, because that "unto them were committed the oracles of God. ^ For what if 'some did not be- Sect. XIII.] THE EPISTLE TO THE ROMANS. 293 lieve ? 'shall their unbehef make the faith of God without effect ? \^"g-^^^f[ ^ God ''forbid ! vea, let 'God be true, but-^every man a liar; as it is 29.' 2 Tim. 2. ii c -.^ ■ i Job 40. 8. ^vritten,— , j„h„ 3. 33. " That thou mightest be justified in thy sayings, /^Ps. 62. 9. & ue. And mightest overcome when thou art judged." g ps. 51. 4. ^ . ft ch. 6. 19. GaL ^ But if our unrighteousness commend the righteousness of God, what .^- ^^■ shall we say? Is God unrighteous who taketh vengeance? (I 'speak jobs. 3.'&34. as a man.) ^ God forbid ! for then 'how shall God judge the world ? ■ Jh 5 20 &6 ' For if the truth of God hath more abounded through my lie unto 1. is. his glory ; why yet am I also judged as a sinner? ^ And not rather (as we be slanderously reported, and as some affirm that we say), "Let us do evil, that good may come ? whose damnation is just. ^^ 10.— chap. iii. 9-20. ^ ^ ^^- * Gr. charged, ch. The Jew now inquires whether they have not better claims than the Gentiles? — To 1. 28, &c.&:2. which question tiie Apostle again affirms what he has already stated, that both Jews ' ^'^' _ and Gentiles were equally under sin — The sin of the Jews proved from their own 22. Scriptures, which they allowed to be of divine inspiration — No man can be justified by b Ps. 14. 1, 2, 3. the Law either of Moses, or of natvire, which could give only the knowledge of sin ' and its condemnation. "^jg^- ^- ^- •^®''-^- ^ What then? are we better than theyl Xo, in no wise: for we dVs.iAo.x have before *proved both Jews and Gentiles, that ''they are all under ^ prov. i. ie. is, sin : ^° as it is Hvritten, — ^^- '^'®- ^ Ps. 36. I. " There is none righteous — no, not one ! a JoKnio.34. & ^"^ There is none that understandeth, ■ i job 5. le. ps. There is none that seeketh after God ; i6!'^ch.T^2o. 1^ They are all gone out of the way, _^^- ^■ They are together become unprofitable ; ''2."' ' There is none that doeth good — no, not one ! \hJ'i^^^it°of ^^ Their 'throat is an open sepulchre ; ood. " With their tongues they have used deceit ; acVs i3.'39. Gai The ''poison of asps is under their lips ; I'plf 2%^9 ^tu. ^* Whose 'mouth is full of cursing and bitterness. 2-5-_ _ ^^ Their -^feet are swift to shed blood, ^^ Destruction and miserv are in their wavs : ^' And the way of peace have theA" not known. ^ 18 There 'is no" fear of God before" their eves." "iM? p^ih^: Heb. 11. 4, &c. 1^ Now we know that what things soever '"the Law saith, it saith to b Joims. 46. them who are under the Law : that 'every mouth may be stopped, and j'^h'^i 2.1 Pet. •'all the world may become tguilty before God ! ^'^ Therefore *by the ^- 1"- deeds of the Law there shall no flesh be justified in his sight : for ^by throWhout. the Law is the knowledse of sin. e ch. 10. 12. Gai. 3. 2s. Col. 3. 11. /ver. 9. ch. 11. § 11. — chap. iii. 21-26. 32. Gal. 3. 22. The Law having entirely failed for justification, the Apostle declares that the only '^2*^8' fit 3 5 " method of justification is by faith in Jesus Christ, which is taught in the Law and the 7. Prophets, and ofiered alike to the Jews and GentUes. both of whom were equalh' con- ^ Matt. 2_0. 23. vinced of sin — And with God there was no respect of persons — Justification the free ]. ]4_ f x'jm. 2. sift of God to all. through faith, by the propitiation and redemption of Christ Jesus. 6. Heb. 9. 12. ^ a •" • ■ • 1 Pet. ]. 18, 19. -1 BcT now "the righteousness of God without the Law is mani- * or,/oreor- fested, ''being witnessed by the Law 'and the Prophets ; ^ even the j L^^.'^ie. 13. righteousness of God luhich is ''by faith of Jesus Christ, unto all and | John 2. 2. &. upon all them that believe. For ^there is no difference. '^^ For -^all j coi. 1. 20. have sinned, and come short of the glory of God ; ^^ being justified i Acts 13. 38, 39 freelv 'bv his grace ^through the redemption that is in Christ Jesus: . ^ ™" '. ''' ^^ whom God hath *set forth 'to he a propitiation through faith •'in his over. blood, to declare his righteousness *for the n-emission of 'sins that ^ Beb^.f/il"/ VOL. II. ^T 294 THE EPISTLE TO THE ROMANS. [Part XIH. are past, through the forbearance of God ; ^^ to declare, / say, at this time his righteousness, that he might be just, and the justifier of him which beUeveth in Jesus. § 12. — chap. iii. 27, to the end. St. Paul declares that all boasting is excluded, and concludes the argument by declaring that neither the Jew nor the Gentile, under the Gospel, can be justified excepting by faith alone, without any assistance from the works of the Law — The Gentiles as well as the Jews being equally regarded by God — The same means of justification are appointed § 12- for both — The Law is established, or made perfect, by faith. "aX'. icJr'. Lst ^^ Where "is boasting then ? It is excluded. By what law ? Of 31. Ephe3.2.9. works ? Nav, but by the law of faith ; ^^ therefore we conclude 'that b Acts ]3. 38 39. . . *^ ver. 20, 21, 22. ' a man is justified by faith without the deeds of the Law. ^^ Is he the ch. 8. 3. Gal. 2. q^^ ^£ ^Y^Q Jews ouly ? is he not also of the Gentiles ? Yes, of the " ch. 10. 12, 13^ Gentiles also. ^^ Seeing "it is one God, which shall justify the Circum- cision by faith, and Uncircumcision through faith. ^^ Do we then make void the Law through faith ? God forbid ! _J yea, we establish the Law. § 13. — chap. iv. 1-12. The Apostle proves that Abraham was not justified by the works of the Law — He hath not whereof to boast — His justification was of faith, of grace and favor — not of debt, as a reward due to his works— David testifies the same method of justification, from the fact, that Abraham was justified in uncircumcision, and that he afterwards received the sign of circumcision as the seal of his justification by faith, that he might become the spiritual father both of Jew and Gentile, who were to be alike entitled to justifica- S 13. lion on the equal condition of faith only. °3? g.^john s! 33' ^ What shall we then say that "Abraham, our father as pertaining 39. 2 Cor. 11.22. to the flesh, hath found? "^ For if Abraham were 'justified by works, 23. ' ■ ■ ' he hath whereof to glory ; but not before God. ^For what saith the '3*^6° jam ^2 23'' ^Scripture? " Abraham believed God, and it was counted unto him See ver. 22. for rightcousness." '^ Now ''to him that worketh is the reward not reckoned of grace, but of debt ; ^ but to him that worketh not, but believeth on Him that justifieth 'the ungodly, his faith is counted for righteousness. ^ Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, ■=' saying,— /Ps. 32. 1,2. " Blessed ■'^are they whose iniquities are forgiven. And whose sins are covered ! ^ Blessed is the man to whom the Lord will not impute sin ! " ^ Cometh this blessedness then upon the Circumcision only, or upon the Uncircumcision also ? For we say, that faith was reckoned to Abraham for righteousness. ^° How was it then reckoned ? when he was in circumcision, or in uncircumcision ? Not in circumcision, but g Gen 17. 10. in uncircumcisiou. ^^ And ^he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being un- *.i'",''/ i?-,^y''J;- circumcised ; that ''he misfht be the father of all them that be- lieve, though they be not circumcised, (that righteousness might be imputed unto them also :) ^^ and the father of circumcision to them who are not of the Circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncir- cimicised. § li.— chap. iv. 13-22. The Apostle continues his argument, by declaring to the Jews that the promise itself, which was given to Abraham, intimated that all the world should become his heirs through the medium of his faith — But that if only the Jews were to be the heirs to his promise, faith is made void, and the promise which was given on the condition of faith is cancelled — For the Law, without mercy, subjects the sinner to punishment — and d ch. 11. 6. « Josh. 24. 2. 12, 16. Gal. 3. 7. Sect. XIIL] THE EPISTLE TO THE ROMANS. 295 without the Law there can be no rule of duty, and consequently no sin — On this account the promise is given to faith — the free grace of God including both the natu- ral and spiritual children of Abraham — Abraham's justification in uncircumcision . proves the acceptance of the Gentiles — and the promise itself confirmed to Abraham, ^ as the father of many nations, establishes the claim of the Gentiles to all the blessings "GaK"3. 29. ' "' of redemption. j Gal. 3. 18. 12 For the promise, that he should be the "heir of [the] world, was ^s'ao.' & vfsf' not to Abraham, or to his seed, through the Law, but through the 5°' g cor^r?^^' rii^hteousness of faith, i"* For 'if they which are of the Law be heirs, 9- ^ai. 3. w, 19. faith is made void, and the promise made of none effect ; ^^ because "the ^ ch. 3. 24. Law worketh wrath: for where no law is, there is no transgression. eOai. 3. 22. ^^ Therefore it is of faith, that it might be ''by grace ; "to the end the •^g^-^^-^-'^''-^- promise might be sure to all the seed ; not to that only which is of gGen.n.5. the Law, but to that also which is of the faith of Abraham, ^who is him. the father of us all, ^^ (as it is ^written, " I have made thee a father Vi'l'"' ^'^^' of many nations,") *before Him whom he believed, even God, ''who j ch.'g. 26. 1 cor. quickeneth the dead, and calleth those 'things which be not as jp^s. iPet. 2. though they were. J '^en- 15. 5. 1^ Who against hope believed in hope, that he might become the ''if.Ti'. Heb!'iL father of many nations, (according to that which was -'spoken, " So 1^.12. shall thy seed be !") ^^ and being not weak in faith, *'he considered not 1. 37, 45. neb. ^ his own body now dead, when he was about a hundred years old, "' ^^' neither yet the deadness of Sarah's womb : ^° he staggered not at the TTr~ promise of God through unbelief, but was strong in faith, giving glory to God ; ^1 and being fully persuaded that, what He had promised, lo. 'e, 11.' 'He was able also to perform. ^^ And therefore it was imputed to him '\:§%q ^- -^- ^ for righteousness. c is. 53. 5, 6. ch. ° 3. 25. & 5. 6. & 8. 32. 2 Cor. 5. § 15. — chap. iv. 23, to the end. I Pei.^'i. 24'!'&; The circumstance of Abraham's acceptance with God through faith was recorded for 3. 18. Heb.9. 28. our sakes — to show us that the only means of salvation with God is through faith in j pe ""^i 2i ' his Son, who suffered for our sins, and rose again, as a pledge of our reconciliation, or justification. S If 23 Now "it was not written for his sake alone, that it was imputed to ^ j^ 33. 17. joi,n him ; ^^ but for us also, to whom it shall be imputed, if we believe 'on gjj- ^^- <^''- ^- 2^' Him that raised up Jesus our Lord from the dead ; ^^ who 'was delivered b Eph.s. 14. Coi. for our offences, and ''was raised again for our justification. c^jfhnio. 9 & 14. 6. Ephes. 2. 18. &3. 12. Hel). § 16. — chap. V. 1-11. 10. 19. St. Paul proceeds by enumerating the great blessings and privileges which follow justifi- ^ ^ '-''"■• ^^- ^■ cation by faith — The Holy Spirit imparted to the Gentiles manifests the love of God „ ,, ' ' ' towards them, which is confirmed by Christ's dying for them while they were still Acis5. 41.2Cor. heathens — The Gentiles have then the same hope of salvation through Christ, and the :" j • V j ig same grounds for rejoicing in God, with the natural seed of Abraham, as they have been l Pet. 3. 14. reconciled to God by the same Atonement. ff •'■""• !• 3- 1 Therefore "being justified by faith, we have 'peace with God /piX].'2o. through our Lord Jesus Christ, - (by "whom also we have access by j 2 cor. i. 22. faith into this grace ''wherein we stand ;) and "rejoice in hope of the EphW. 1'. 13, 14. glory of God. ^ And not only so, but ^we glory in tribulations also, *tZMme°'''^'''^'° ^knowing that tribulation worketh patience; "* and '"patience, experi- Gai. 4. 4. ence ; and experience, hope; ^ and 'hope maketh not ashamed : "be- 2™'^' cause the love of God is shed abroad in our hearts by the Holy Ghost ^/p^" g^'ig"' which is given unto us. ^ For when we were yet without strength, *in uohni ia.& due time ^Christ died for the ungodly. ''For scarcely for a righteous m W. 3. 25. Eph.- man will one die ; yet peradventure for a good man some would even f joh^f'/-i'' ^*' dare to die.- ® But 'God commendeth his love toward us, in that, while n ch. 1. 18. we were yet sinners, Christ died for us. ^ Much more then, being now „ ch. 8!32.' justified '"by his blood, we shall be saved "from wrath through him. /> scor. .5. 18,19. ^n n o-r ^ ■ v -i i >i i i Eph. 2. 16. Col. '"iror II, when we were enemie.s. '^we were reconciled to God by 1.20,21. 296 THE EPISTLE TO THE ROMANS. [Part XHI. the death of his Son, much more, being reconciled, we shall be 'h"*!? Vc'*4 ^^^^^ ''^y ^'^ ^^^^- ^^ ^^^ ^^^ ^"'y *^' '^^* ^^ ^^^^ Py ^^ ^°^ through loj ii! ' our Lord Jesus Christ, by whom we have now received the t Atonement. r ch. 9. ]7. & 3. 29, 30. Gal. 4. 9. t Or, ReconcUia- § 17. — chnp. V. 12, to the end. 2 Cor. 5." 18 ' 19. ^''^ P^-ul now lays down the doctrine of Original Sin — He shows that by the transgression of one man sin entered into the world, and the sentence of death was passed upon all men, for that all were afterwards born with a sinful nature — That death reigned, through the corruption of our nature, before the Mosaic Law was known — Adam, the type, the earthly head of the human race, communicated sin — Christ, the antitype, the spiritual head, communicated life and justiiication to all — The effects of Christ's obe- dience are greater than the effects of Adam's disobedience — By one offence Adam brought into the world transgression and death — By obedience Christ undid the evil of sin, and through the righteousness of faith restored to all mankind the free gift of life and pardon for man's offence, for both original and actual sin — The Law entered to give the knowledge of the guilt of sin — The grace and gift of God abounds, to deliver us from the condemnation of the Law — As sin has universally reigned, subject- ing all mankind to spiritual and temporal death, so shall also the grace of God reign, §,17. producing holiness unto eternal life. "i Cot" 15^21 ^^ Wherefore, as "by one man sin entered into the world, and J Gen. 2. 17. ch. ''death by sin ; and so death passed upon all men, *for that all have * Or in whom, sinucd. ^^ For until the Law sin was in the world : but "sin is not e ch. 4.15. 1 John imputed when there is no law; ^^nevertheless death reigned from 7. See Note 23. Adam to Moscs, cvcu ovcr them that had not sinned after the simili- d 1 Cor. 15. 21, tude of Adam's^ transgression, ''who is the figure of Him that was 22, 45. fe) 3 & to come. ^^ But not as the offence, so also is the free gift ; for if through the offence of one many be dead, much more the grace of God, and the 'Matr2o"'i8 & §^^^ ^y gi't^ce, which is by one man, Jesus Christ, hath abounded 'unto 26. 28. many. ^^ And not as it was by one that sinned, so is the gift : for the judgment was by one to condemnation, but the free gift is of many t Or, by one of- offeuccs uuto justification. ^^For if tby one man's offence death fence t reigned by one ; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus X Or, hj one of- Christ. ^^ Therefore as Iby the offence of one iudp-ment came upon fence. . .*''-' '• *or,'byone ^^ xiiew to Condemnation; even so *by the righteousness of one the righteousness, y^-gg gij^ Came ^upou all men unto justification of life. ^^ For as by Heb. 2. 9. " one man's disobedience many were made sinners, so by the obedience '^afool'&^i'i's!''' '^f One shall many be made righteous. ^° Moreover ^the Law entered, &7^8. Gal. 3. that the offence might abound. But where sin abounded, grace did h Luke 7. 47. mucli ''morc abouud ; ^^ that as sin hath reigned unto death, even so 1 Tim. 1. 14. might grace reign through righteousness unto eternal life by Jesus Christ our Lord. § 18. — chap. vi. 1-11. St. Paul, after having shown that by the one offence of Adam all men were condemned to death, inquires whether it were possible to preach, as they had been accused of doing (chap. iii. 8.), " that by the continuance of sin, the free grace of God to eternal life would be more abundantly given to man" — To confute this prevailing error, he affirms the obligation of Christian holiness from the rite of baptism, by which Christians were instructed, that, as Christ was crucified, and gave up his body as a sacrifice to sin, so those who are baptized unto him should consider their bodies as dead and buried with him unto sin, and as raised with him to newness of life, by the same quickening Spirit who raised the dead body of Christ from the grave — The old man, or the natural r -.Q man, being put to death with Christ, the power of sin is destroyed, and man is deliv- ered from its dominion — Those who are dead unto sin with Christ, will live with him a c . . .ver. . ^^^.^ q^^ ^^^ ^ — Which things the Romans are exhorted to consider, b ver. 11. ch. 7. >= 4. Gal. 2.19. & 1 What shall we say then ? "shall we continue in sin, that grace c Col 3.3. 1 Pet. may abound? "God forbid! How shall we, that are Mead to sin, *~or are. ^'^^ ^"y logger therein ? ^ Know ye not, that 'so many of us as *were d 1 Cor. 15. 29. baptized into Jesus Christ ''were baptized into his death ? ^ Therefore Sect. XIII.] THE EPISTLE TO THE ROMANS. 297 we are 'buried with him by baptism into death: that-Hike as Christ "^°\^:}^:„ was raised up from the dead by 'the glory of the lather, "even so we 6.14. acor. 13. also should walk in newness of life. ^ For 4f we have been planted ^ ■j^,,^ g. 11. & together in the likeness of his death, we shall be also in the likeness n- 4o. of his resurrection ; '"knowing this, that -'our old man is crucified with \k, 23,24.^ ' him, that 'the body of sin might be destroyed, that henceforth we , ph-,VJo u. should not serve sin. 'For 'he that is dead is tfreed from sin. j Gai. s.ao.'fc *Novv "if we be dead with Christ, we believe that we shall also live |pt!'4*'J!' coi. with him ; ^knovvino; that "Christ being raised from the dead dieth no ,^-^'^: „ ^~^ ■ r\ . fi. Col 2 11 more — death hath no more dominion over him. ^"For in that he ;i Pet. 4.1. died, °he died unto sin once: but in that he liveth, ^he liveth unto ^gt. justified. God. ^^ Likewise reckon ye also yourselves to be Mead indeed unto ""E^'^'ig"" sin, but 'aUve unto God through Jesus Christ [our Lord]. „ Hebigiar.ss. p Luke 20. 38. .2. §19.-a«^.vi. 12-14. ^--^^g St. Paul exhorts the Romans, as they are now by the death of Christ redeemed from the dominion of sin, not to suiFer sin again to reign over their mortal bodies, but to subdue them — He calls upon them to resist the tempting power of sin, and to surrender their souls and bodies to the service of righteousness unto God ; for they are no longer under the Law, which exacts a sinless obedience without mercy, but they are admitted into the dispensation of the Gospel, which gives pardon and grace. § 19- ^^Let "not sin therefore reign in your mortal body, that ye should "nl'Jgg"'*' obey it in the lusts thereof; ^^ neither yield ye your ''members as i ch. 7. 5. coi.s. *instruments of unrighteousness unto sin ; but "yield yourselves unto /Gr.Trml or God, as those that are alive from the dead, and your members as ^ceapons.' instruments of righteousness unto God. ^"^ For ''sin shall not have %?2'4?&,4.2. ^'' dominion over vou : for ye are not under the Law, but under '^,<^'i; V ■!' s. &; 8. . J J .3. Gal. 5. 18. Grace. § 20.— chap. vi. 15-18. The Apostle then inquires whether it was rational to suppose, as some did, that sin might abound, because the Jews were delivered ftom the Law (which exacted a perfect obedi- ence, without any condition of pardon), and were admitted into the Dispensation of Mercy — He afSrms, on the contrary, that under every dispensation, those who continue in sin are the servants of sin. and become subject to eternal death — Those only who are obedient to the faith of the Gospel receive the reward of righteousness, the free gift of eternal life — He rejoices that the Romans, who had been the slaves of sin, had now obeyed the form or mould of doctrine imparted to them in baptism, by which they were emancipated from its slavery, and were become the servants of rio-hteousness. § ^^■ ^^ What then? shall we sin, "because we are not under the Law, " icor. 9.21. but under Grace? God forbid ! ^^ Know ye not, that 'to whom ve *,'^^"o ^,\^^- yield yourselves servants to obey, ms servants ye are to whom ye 2 Pet. 2. 19. obey ; whether of sin unto death, or of obedience unto righteous- ness ? ^^ But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart 'that form of doctrine * which was « 2 Tim. 1. 13. delivered you ! ^^ Being then ''made free from sin, ye became the *wJr'e'denv^J." servants of righteousness. '^/^''"^•S^- ^ 1 Lor. 7. lay. Gal. 5. 1. 1 Pet. § 21. — chap. vi. 19, to the end. The Apostle, in reasoning with the Romans, employs allusions to their own-custems (the laws of slavery being familiar to them), that they might better comprehend the tyranny that sin had exercised over their bodies — He exhorts them, as they are now made free from sin, as they were before free from righteousness, to yield their members, which had formerly been employed in the service of sin, whose end was death, to the service of righteousness, whose end is eternal life. 13 (I SPEAK after the manner of men because of the infirmity of your flesh.) For as ye have yielded your members servants to un- § 21, cleanness and to iniquity unto iniquity ; even so now yield your mem- a John 8. 34. bers servants to righteousness unto holiness. ^° For Avhen ye were *^''-^"^**«<™^- '--' *' 71CSS 'the servants of sin, ye were free *from righteousness. ^^ What ''fruit t ch.7. 5. VOL. a. 3a 298 THE EPISTLE TO THE ROMANS. [Part XIH. « ch. 1. 32. ha(j yg then in those things whereof ye are now ashamed ? for "the d Johns. 32. end of those things is death. ^^IBut now ''being made free from sin, and become servants to God, ye have your fruit unto hohness, and 'ch-'^s; i2."km. the end everlasting hfe. ~^ For ''the wages of sin^ is death ; but ■''the ■'.^^^T ^. sift of God is eternal hfe through Jesus Christ our Lord. a See Note 24. ° & / ch. 2. 7. & 5. 17, 21. 1 Pet. 1. § 22.— chap. vii. 1-6. The Apostle, still further to convince the Jews of the inefficacy of the Law to justifica tion, affirms that the Law of Moses, like the law of marriage, was dissolved by the death of either party — That as they have been put to death by the Law in the body of Christ, they were at liberty to be married to another husband, even to Him, who, though put to death, was raised again from the dead, that with him they might live unto God— He asserts, that, before they were dead with Christ in the Flesh, their evil propensities, wliich were made manifest by the Law, subjected them to death — But they were now delivered from the power of the Law, having given up, with Christ, the fleshly body of sin, which held them bound under its curse, that they might serve God in the spiritual obedience of the Gospel, and not in the old ceremonies and • letter of the Law. 1 Know ye not, brethren (for I speak to them that know the law), § 22. how that the law hath dominion over a man as long as he liveth ? o 1 Cor. 7. 39. 2 Pqj. -^j^j^g wouiau which hath a husband is bound by the law to her husband so long as he liveth ; but if the husband be dead, she is b Matt. 5. 32. loosed from the law of her husband. ^ So then 'if, while her husband liveth, she be married to another man, she shall be called an adul- teress ; but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man. ''i9!''& s^'is!*'' ^' * Wherefore, my brethren, ye also are become "dead to the Law by cSi"^^' 14 ^'' *h^ body of Christ, that ye should be married to another, even to Him d Gal. 5. 22. who is raiscd from the dead, that we should ''bring forth fruit unto * gt. passions. God. ° For whcn we were in the Flesh, the *motions of sins, which /ch. 6. 21 .Gal. were by the Law, "did work in our members -'to bring forth fruit unto 5. 19. Jam. 1. 15. (Jcath. ^ But now we are delivered from the Law, tthat being dead to thaC"' ™ wherein we were held ; that we should serve ° in newness of spirit, "W^'r^'J' and not in the oldness of the letter. e ch. 2. 29. 2 Cor. ^3. 6. § 23.— chap. vii. 7-12. The Apostle here supposes a Jew to inquire, whether the Law was the cause of sin ? to which he replies, that it could not be the cause of sin, because it prohibited sin — The evil propensity was in man, and the Law served only to discover it — St. Paul, to avoid giving offence, describes in his own person the state of the unregenerate Jew under the Law — He shows that the Law disclosed what was evil, and prohibited it — by whicii he sinful nature of man was strongly excited to disobedience and rebellion against its prohibitions — Wherefore the Law and the Commandment, as they prohibit sin, are holy, just, and good — But still, as the Apostle has implied, they lead to condemnation, § 23. and not to salvation. och.3.20. ^ What shall we say then? Is the Law sin ? God forbid! Nay, *^e.°^^' "I had not known sin, but by the Law ; for I had not known *lust, h Ex. 20. 17. except the 'Law had said, " Thou shalt not covet." ^ But "sin, taking oc- 20. 33. ch. 13. 9. casiou by the Commandment, wrought in me all manner of concupis- c^^.i-i^-^^- cence. For ''without the Law sin ivas dead. ^ For I was alive with- d 1 Cor. 15. 56. out the Law oucc : but when the Commandment came, sin revived, *Eiek.2o.n 13 and I died. ^^ And the Commandment, "which ivas ordained to hfe, 21. 2 Cor. 3. 7. \ fouud to be unto death. ^^ For sin, taking occasion by the Command- ■^ae^is?' I'xi m^' "fi^nt, deceived me, and by it slew me. ^^ Wherefore -^the Law is i-'8. holy, and the Commandment holy, and just, and good. § 24. — chap. vii. 13-24, and former part ofver. 25. The Jew is now supposed to inquire, whether the Law, which is so good and holy, is the cause of their death ? to which the Apostle replies, that it is not the Law, but sin, which is the cause of death ; and the exceeding enormity of sin is manifested, when it subjected sinners to death by a Law, which was holy, just, and good — He affirms Skct. XIIL] THE EPISTLE TO THE ROMANS. 299 that the Law itself promotes spirituality ; but to show its inefRcacy, for want of super- natural assistance, for sanctification, he represents, still in his own person, that the un- regenerate Jew, under the Law, was sold under sin, that is, without the power of escaping from its service ; and describes the two contending principles of the nature of man, which are always opposed to each other — Under the Law the carnal nature prevails over the inward man, or the spiritual nature — The Mosaic Law gives man the knowledge of liis duty, without the power of performing it, and he is brought into sub- jection to the law of sin and death — In this miserable condition the Apostle exclaims, '' Who then can deliver me from this body, wliich is sold, or is the property of sin ?" — ^He joyfully declares the only means of salvation to be the grace of our Lord Jesus Christ. ^^ Was then that which is good made death unto me ? God forbid ! § 34. But sin, that it might appear sin, working death in me by that which is good ; that sin by the Commandment might become exceeding sin- ful. ^■*For we know that the Law is spiritual ; but I am carnal, "sold o i Kinjs 21. 20, under sin. ^^ For that which I do I *allow not; for 'what I would, iv! 1 Mac". 1. 15. that do I not ; but what I hate, that do I. ^'^ If then I do that which *p^''i'™."'' I would not, I consent unto the Law that it is good. ^~ Now then it b cai. 5. i7, is no more I that do it, but sin that dwelleth in me. ^^ For I know that "in me (that is, in my Flesh,) dwelleth no good thing ; for to will is present with me, but hoio to perform that which is good I find not. ^^ For the good that I would I do not ; but the evil which I would not, that I do. "^^ Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. ^^ I find then a law, that, when I would do good, evil is present with me. ^^ For I ''delight in the Law d Ps. 1. 2. of God after 'the inward man ; '^■^ but^I see another law in ^my mem- *Eph.°3. le! coi. bers, warring against the law of my mind, and bringing me into cap- ,^'^;^°' tivity to the law of sin which is in my members. ^^ O wretched man g ch. 6. 13, 19. that I am! who shall deliver me from t the body of this death ? ^^ I iOi,t!cisbody of "thank God, through Jesus Christ, our Lord ! a i cor. 15. 57. c Gen. 6. 5. & 8. 21. § 25. — chap. vii. latter part ofver. 25, andvm. 1-4. The Apostle declares that, although, while he remained under the Mosaic Law, with his tuind he desired to serve the Law of God, but, through the corrupt nature of his flesh, he served the law of sin — There is now no condemnation, in the New Covenant, to tiiose who believe in Christ, and walk under the influence of his Spirit — He proceeds to show the method by which man is delivered from the law of sin and of death — The Law not having the power either to pardon or to justify, through the degraded nature and corruption of the flesh, the Son of God, in the likeness of man, put sin to death in that body which had been made subject to death by the sin of the first man, by which the righteousness of the Law was fulfilled, and mankind were ransomed from its curse and power — The sacrifice of Christ enjoins on all conformity to the spirituality of the Law, destroying or making a sacrifice of sin in the flesh, if they would be sanctified, and made partakers of the Spirit of Christ. ^^ So then with the mind I myself serve the Law of God ; but with § 25. the Flesh the law of sin. ^ There is therefore now no condemnation to them which are in Christ Jesus, [who "walk not after the Flesh, but « ™r- 4. Gai. 5. . . . . . 16 25. after the Spirit]. "^For 'the law of "the Spirit of life in Christ Jesus j johng. 36. ch hath made me free from ''the law of sin and death. ^ For "what the ?^^?'?"2-,*^^'-2- 19. & 5. 1. Law could not do, in that it was weak through the Flesh, -^God send- c 1 Cor. 15. 45. ing his own Son in the likeness of sinful Flesh, and *for sin, con- /^°!;^'/"^. o ^ / a ch. 7. 94, 2o. demned sin in the Flesh ; "* that the righteousness of the Law might be e Acts 13. 39. ch. fulfilled in us, ^who walk not after the Flesh, but after the Spirit. ig.^&K^Va^®' 10, 14. ' ' / Gal. 3. 13. § 26.— chap. viii. 5-11. 2 Cor. 5. 2i. St. Paul contrasts the character of the Carnal and the Spiritual Man— The carnal man, *^lfor^^^'^ under the Law, was destitute of grace, unable to please God, and at enmity with him „■ ver. 1. — But Christians, who are guided by the Spirit of the Gospel into holiness, are sancti- fied and reconciled to God — Those who have not the Spirit have no part in Christ — ' The effects of the Spirit manifested in the life ; destroying the power of sin, producing Uie fruits of the Spirit, righteousness and holiness — And the same Spirit of God that 300 THE EPISTLE TO THE ROMANS. [Part XHI. raised Jesus from the dead, dwelling in them, shall also quicken their mortal bodies, now under the curse of sin, and make them alive unto rig-hteousness, and raise them 8 26. hereafter, as the body of Clirist was raised, to a life of glory. a John 3. 6. ^ FoR "they that are after the Flesh do mind the things of the i^Gai!5%" 25. Flesh ; but they that are after the Spirit, 'the things of the Spirit. * Gr. the minding *> For *to 'be camally minded is death ; but tto be spiritually minded so ver. 7! ' is life and peace. ''' Because tthe ''carnal mind is enmity against God ; ""i^cjai^e' 8*"^' ^'^^ ^t ^^ ^^* subject to the Law of God, 'neither indeed can be ; ^ so ^Gt.tiu minding then they that are in the Flesh cannot please God. tiTthf minding ^ ^ut ye are not in the Flesh, but in the Spirit, if so be that-^the of the flesh. Spirit of God dwell in you. Now if any man have not ^the Spirit of e i'<^r.Vi4. Christ, he is none of his. ^° And if Christ be in you, the body is dead / 1 Cor. 3. 16. & because of sin ; but the Spirit is life because of righteousness. ^^ But /john3.34.Gai. '^ ^^^ Spirit of '"Him that raised up Jesus from the dead dwell in you, I'p' ^i''ii ' ^^' '^® ^'^^^ raised up Christ from the dead shall also quicken your mor- h Acts 2. 24. tal bodies *by his Spirit that dwelleth in you. i ch. 6. '4, 5. \%Z\t\\\ §27. -chap. Vm.\2-17. Ephes. 2. 5. rpj^^ Apostle continues his argument by affirming, that as the Spirit of God is now pro- his'SpiritT" mised to them in the Gospel, they are no longer obliged to live after the Flesh, which leads to eternal death ; but if, through the Spirit, they mortify the deeds of the Body, they shall attain eternal life — They are now delivered from the power and bondage of the Mosaic Law, and tlirough Grace are become the adopted children of God, and are enabled to address him as a reconciled Father, the Holy Spirit bearing witness with their spirit, that they are the sons of God ; and if sons, then heirs, and joint-heirs § 27. with Christ of glory and immortality, if they jointly suffer with him. ach.6. 7, 14. ^^ THEREFORE, "brethren, we are debtors, not to the Flesh, to live ijer.6.Gal.6. ^^^^^ ^j^^ pj^^j^^ I3 p^^. jj^ ^^ j-^^ ^^^^^ ^^^ y^^^^^ ^^ ^j^^jj jj^ . ^^^ -^ 6 Ephes. 4.22. ye, through the Spirit, do "mortify the deeds of the Body, ye shall OoI> Ot Ot 1 • d Gal. 5. 18. live. e 1 Cor. 2. 12. 14 Pq^ ij^g jfiany as are led by the Spirit of God, they are the sons /2Tim. 1.7. of God. 1^ For 'ye have not received the spirit of bondage again -^to 1 John 4. 18. fgg^j. . \yy^^ yg havc received the ^spirit of adoption, whereby we cry, ^5, 6." ' ^' ''Abba, Father ! i^ The 'Spirit itself beareth witness with our spirit, h Mark 14. 36. ^^^^ ^g g^j.g ^]^g children of God. ^'' And if children, then heirs ; ■'heirs \.5. Eph. 1.13. of God, and joint-heirs with Christ ; ""if so be that we suffer with him, •^cts^26. 18. that we may be also glorified together. ^Gal. 4. 7. ' \^Li.'^i9^' § 28.— chap. viii. 18-23. 2 Tim. 2. 11, 12. rpjjg Apostle, having now fully illustrated the blessings of the Gospel dispensation, which promises to the Jew and Gentile, through faith, both justification, sanctification, and a joint inheritance of glory and immortality with Christ, introduces the painful subject of persecutions for the Gospel's sake — He addresses himself more particularly to the Gentiles, as being the most exposed to them; and comforts them with the con- sideration that the transient sufferings of this life cannot be compared with the glory which shall be revealed to them hereafter ; a manifestation of glory which all mankind, even the heathens themselves, have earnestly desired and anticipated — For as mankind have been all subjected to mortality, not by their own act, but by reason of the trans- gression of their first parents, they have hope that they shall all be delivered from the bondage of corruption and the grave, and be admitted into the glorious happiness of the children of God — He further assures them they are not the only sufferers, for tlie whole creation travaileth in pain together, under the weight of Adam's transgression, hoping for deliverance ; and the Apostles themselves are groaning under the miseries § 28 of life till their sonship shall be established in the redemption of their bodies. a 2 Cor. 4. 17. 18 Pqj^ J rcckoH that "ths sufferings of this present time are not 4. 13." ' ' ' worthy to be com'pared with the glory which shall be revealed in us. ^^Jt 3 2^ i^For 'the earnest expectation of the creature waiteth for the 'mani- d ver. 22. Gsn. 3. fcstation of the sons of God. ^° For ''the creature was made subject 1^- to vanity (not willingly, but by reason of Him who hath subjected the same,) in hope, ^^ because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the chil- Sect. XIII.] THE EPISTLE TO THE ROMANS. 301 dren of God. -'-For we know that *the whole creation 'groaneth and *ot, every crca- travaileth in pain together until now. ^^ And not only they, but our- Mufc le. is. selves also, which liave ^the firstfruits of the Spirit, '^even we ourselves « je^. jg. n groan within ourselves, ''waiting for the adoption — to wit, the 'redemp- /2Cor. 5. 5. tion of our body. ^ 2 cor'. 5. 2, 4. A Luke 20. 36. c nn 7 ■•• m m ^ Luke 21. 28. § 29. — chap. viii. 24-28. Eph. 4. 30. St. Paul continues his argument, by affirming that man's salvation in this world, is the hope of the future deliverance which is given in the Gospel ; for what we possess is no longer hoped for — If therefore they have a firm hope in a glorious resurrection, they should be able calmly to endure the afflictions of life, waiting patiently its future bless- ings — Another ground of consolation is, that the Holy Spirit will assist them in their distresses, and guide them in their prayers ; making, himself, intercession for their deliverance in desires and groanings, not expressed, but comprehended and accepted by God. § 29. ^^FoR we are saved by hope. But "hope that is seen is not hope ; "SCor.s.y.Heb. for what a man seeth, why doth he yet hope for ? ^^ But if we hope * M"'- 20. ^. for that we see not, then do we with patience wait for it. ^^ Likewise ^ zeJh. 12. 10. the Spirit also helpeth our infirmities ; for 'we know not what we ^p''- ^- ^^• , ,i r II c 1 r-, • • ■ 1,- , 1 • • d 1 Cliron. 28. 9. should pray lor as we ought, but the Spirit itseli maketh intercession ps. 7. 9. Piov. for us with groanings which cannot be uttered. ^^ And ''He that & 'i?'. io!'& 20. ' searcheth the hearts knoweth what is the mind of the Spirit, *because fihelt 2. T.' He maketh intercession for the saints 'according to the will of God. ^^"- ^- -^■ ^^ And we know that all things work together for good to them that e 1 John 5. 14. love God, to them ^'who are the called accordins; to his purpose. /ci,. 9. 11,23, ® ' ' 24. 2 Tim. 1. 9. § 30. — chap. viii. 29, to the end. As a fui'ther encouragement to the persecuted Gentile converts, St. Paul affirms that all things, more particularly sufferings, work together for more abundant good to those who love God, to those who are called according to his merciful purpose — For those c 3Q whom he thus foreknew, he also did predestinate, or decree, to be conformed to the „ ,, „ ^ image of his Son (which they now were by suffering), that they might become his 17. Ps. 1. 6. Jer' chosen people — That the Gentiles, who were thus preordained, were called to the ^i^-^^'tj^-ji?^- ch. 11. 2. 2 TlTn. knowledge of the Gospel unto salvation, and those who obej'ed were justified, and 2. 19. 1 Pet. 1. those who persevei'ed were glorified — God having thus manifested his mercy towards ^■ them, and given his own Son to suffer for them, the Gentiles are exhorted not to sink ''"••' • under their afflictions, but rather to rejoice in them, as a pledge of their conformity to 2 cor. 3.18.' the image of Christ — " Whicii of their persecutors," St. Paul demands, " will be able P''"- •^■^-'• at the last day to bring an accusation against those whom God has justified ; and who , n ■ , \-' la will dare to condemn those for whom Christ had died, and intercedes ?" — He asserts, Heb. 1. 6. Rev. too, that neither injuries, nor afflictions, nor the troubles and dangers of this life, will ^' ^' be able to separate the chosen people of God from the love of Christ, through whom 34 ]i;pi,.'4. 4,' they have hitherto more than conquered. Heb. 9. 15. I Pet. 2. 9. ^^ For whom "He did foreknow, 'He also did predestinate 'to be / 1 cor. 6. 11. conformed to the image of his Son, ''that he might be the first-born ^J°}''"J-l-'^- n T ^ ■ Eph. 2. 6. among many brethren. ^"Moreover whom He did predestinate, tliem /< Num. 14. 9. Ps. He also "called : and whom He called, them He also •'justified : and /^^.^'^'g jg whom He justified, them He also "glorified. ^^ What shall we then j see Mark 1. 1. say to these things ? ''If God be for us, who can be against us ? ^-He f ,'^'''^f^; „ . . ( Is. .50. 8, 9. Rgv, 'that spared not his^own Son, but *dehvered him up for us all, hov/ 12.10,11 m .Tub 34. 29. n Mark 16. 19. Keb. l.^c shall He not with him also freely give us all things ? ^^ Who shall lay any thing to the charge of God's elect? 'It is God that iustifieth ? coi. 3. i ^* Who IS he that condemneth ? It is Christ that died ? yea rather, A i. 1 Pet! 3. that is risen again ? "who is even at the right hand of God? °M'ho also o~neb. 7. 2.5. & maketh intercession for us ? ^^ Who shall separate us from the love of 9-24. i John 2. Christ ? shall tribulation, or distress, or persecution, or famine, or na- p ps. 44. i:q. kedness, or peril, or sword ? ^^ (as it is ^'written, " For thy sake we are killed all the day long ; we are accounted as sheep for the slaugh- ? 1 Cor. 15.57. ter.") ^'^ Nay, 'in all these things we are more than conquerors, through 1 jo'hn "4. 4I& 5. him that loved us. ^® For I am persuaded, that neither Death, nor jj VOL, II 1 Cor. 15.,30,31. 2 Cor. 4. 11. 4 , 5. P.ev. r2. 302 THE EPISTLE TO THE ROMANS. [Part XHI. r Eph. 1.21.& 6. 12. Col. 1. 16. &2. 15. lPet.3. 22. § 31. a ch. 1. 9. 2 Cor. 1.23. & 11.31. & 12. 19. Gal. 1. 20. Phil. 1. 8. 1 Tim. 2.7. b ch. 10. 1. e Ex. 32. Z'i. * Or, separated. d Deut. 7. 6. e Ex. 4.22. Deut. 14. 1. Jer. 31. 9. / 1 Sam. 4. 21. 1 Kjngs 8. 11. Ps. 63. 2. & 78. 61. g Acts 3. 25. Heb. 8. 8, 9, 10. ■f Or, testaments. h Ps. 1^7. 19. i Heb. 9. 1. ;■ Acts 13. 32. ch. 3. 2. Eph. 2. 12. k Deut. 10. 15. ch. 11.28. I Luke 3. 23. ch. 1.3. m Jer. 23. 6. Dan. 7. 13, 14. Matt. 11.27. & 16. 28. & 28. 18. LukeJ.32. &10. 2-2.Johnl.l.&3. 35. & 5. 22, 27. & 12. 34. & 13. 3. & 17. 2. Acts 2. 36. & 17. 31. & 20. 28. Rom. 14. 9, 11. ] Cor. 15.25,27. Eph. 1. 10, 21. Phil. 2. 9, 10. Heb. 1. 2, 8. & 2. 8. 1 Pet. 3. 22. 1 John 5. 20. Eev. 5. 13.&17. 14. § 32. a Num. 23. 19. ch. 3. 3. b John 8. 39. ch. 2. 28, 29. & 4. 12, 16. Gal. 6. 16. c Gal. 4. 23. d Gen. 21. 12. Heb. 11. 18. e Gal. 4. 28. / Gen. 18. 10, 14. Life, nor Angels, nor '^Principalities, nor Powers, nor Things present, nor Things to come, ^^ nor Height, nor Depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. § 31. — chap. ix. 1-5. The Apostle, having now shown the full claim of the Gentiles to the privileges and bless- ings of the Gospel, cautiously introduces the subject of the rejection of the Jews — This truth he assures them, as in the presence of Christ, the Holy Spirit bearing him witness, fills him with so much grief and anguish, that, to prevent it, he would will- ingly be cut off himself from the visible Church of God, or submit to the temporal de- struction that awaited them for their disobedience, if by that means he could save his kinsmen according to the flesh — To conciliate them, and to engage their attention, he enumerates their glorious privileges. ^ I "say the truth in Christ, I lie not, (my conscience also bearing me witness in the Holy Ghost,) "^ that 'I have great heaviness and con- tinual sorrow in my heart. ^ For "I could wish that myself were *ac- cursed from Christ for my brethren, my kinsmen according to the flesh ; '' who "^are Israelites ; ^to whom pertaineth the adoption, and -^the glory, and ^the tcovenants, and ''the giving of the Law, and 'the ser- vice of God, and ^ the promises ; ^ whose 'are the fathers ; and 'of whom as concerning the flesh Christ came, ""who is over all God, blessed for- ever ! Amen. § 32. — chap. ix. 6-9. The objection that had been already proposed (chap. iii. 3.), that the rejection of the Jews would be contrary to the veracity of God, the Apostle here again introduces, and fully answers — He affirms, that although the Jews are rejected, the promise of God would not fail — He assures them that all the cliildren of Abraham, according to the flesh, as in the case of Ishmael, were not Abraham's seed ; for in Isaac was his seed to be called — The word of the promise itself demonstrates that Abraham's seed according to the promise, not according to the flesh, are to be his spiritual children. ^ Not "as though the word of God hath taken none effect. For 'they are not all Israel, which are of Israel ; ''' neither, 'because they are the seed of Abraham, are they all children, but, " In ''Isaac shall thy seed be called:" — ^ that is, they which are the children of the flesh, these are not the children of God ; but 'the children of the pro- mise are counted for the seed. ^ For this is the word of promise, "At ^this time will I come, and Sarah shall have a son." § 33. a Gen. 25. 21. 4 ch. 4. 17. & 8. 28. c Gen. 25. 23. * Or, greater. f Or, lesser. d Mai. 1. 2, 3. See Deut. 21. 15. Prov. 13. 24. Matt. 10. 37. Luke 14. 26. John 1-2. 25. §33.— chap. \x.W-13. By the instance of Esau and Jacob, the Apostle proves that God's fidelity is not im- peached by the rejection of the Jews, as He has a sovereign right to elect, or call, ac- cording to his own good pleasure— The children, who were the representatives of na- tions, being yet unborn, could neither merit God's preference, nor deserve to be lefl out of his covenant — Such distinctions, therefore, evidently depend on God's free choice, and illustrate the purpose of God according to election. 1° And not only this ; but when "Rebecca also had conceived by one — even by our father Isaac. ^^ For the children being not yet born, neither having done any good or evil, (that the purpose of God ac- cording to election might stand, not of works, but of ''Him that call- eth ;) 1^ it was 'said unto her, " The *elder shall serve the tyounger :" i^as it is ''written, " Jacob have I loved, but E.sau have 1 hated." § 34:.— chap. ix. 14-18. The Apostle continues his argument by aflivming, that the free election of God, as it re- gards nations, is perfectly consistent with his justice, as He has a sovereign right to dispense his free-will blessings and mercies as He pleases ; which is illustrated in the instance of the Israelites of old, whose transgressions, as a nation, God, of his own free mercy, pardoned after they had worshipped the golden calf ; (E.xod. xxxiii. 19.) as He declared unto Moses — For man can never merit, or claim as a right, the mercy of God Sect. XIII.] THE EPISTLE TO THE ROMANS. 303 — The Israelites, after their apostacy, might, had it been God's pleasure, continued as a nation, as the Egyptians were, for the purpose of demonstrating, in their destruction and punishment, the Almighty power of God, and his hatred of sin — The Apostle then intimates the rejection of the Jews, by asserting that the same free gift of mercy is still exercised, and the same exemplary punishment will be inflicted on those who continue and harden themselves in sin, resisting, as the Egyptians did, tlie evidences that were vouchsafed to them. § 34. ^"^What shall we say then? "Is there unrighteousness with God? "a'chr'']?."?^.' God forbid ! ^^For He saith to 'Moses, " I will have mercy on whom •'"''I-^a*'?^ I will have mercy, and 1 will have compassion on - whom 1 will have h Ex. 33. i9. compassion." ^^ So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. ^^ For ^the Scripture saith "g'^e'da/^s 8 unto Pharaoh, " Even for this same purpose have I raised thee up, 22. that I might show my power in thee, and that my Name might be de- clared throughout all the earth." ^^ Therefore hath He mercy on whom He will have mercv ; and whom He will, He hardeneth. § 35.— c/iap. ix. 19-29. The Apostle here introduces a Jew, as saying, " If God acts thus, why does he then find fault? for who can resist his will, if he is determined to destroy nations?" — " Nay," answers the Apostle, " but who art thou that presumest to argue against the decrees of God ?" — He vindicates the justice of God's dealings towards the Jews and Gentiles, and shows his absolute power over nations, exalting one and rejecting another, by a reference to Jeremiah's type of the potter — He then applies the type more immediately to the present condition of the Jews and Gentiles — Tlie Jews, like the Egyptians, after continued proofs of God's forbearance, became vessels of wrath fitted for destruction, making known the power of God unto salvation — The believing Gentiles were prepared by their means for the glory of being admitted into the visible Church of God, and with the believing Jews were called to be God's people, and the vessels of his mercy — The same truths were predicted and enforced by their own ancient prophets. § 35. ^^ Thou wilt say then unto me, Why doth He vet find fault? for aachr. 20. c. "who hath resisted his will ? ^^ Nay, but, O man! who art thou that 13. D'an7'4. 35. ' *repliest against God ? 'Shall the thing formed say to Him that formed * or, answmst it. Why hast Thou made me thus ? ^^ Hath not the Spotter power over palsl wikooin the clay, of the same lump to make ''one vessel unto honor, and another ^f^ ^g' jg ^^^ unto dishonor ? ~^ What if God, wilhng to show his wrath, and to 9. iei-s. make his power known, endured with much long-suffering 'the vessels ''jef°]8^6.'wi«d of wrath tfitted ^to destruction? -■'and that He might make known is. 7. ^the riches of his glory on the vessels of mercy, which He had ''afore "^^ThessVp prepared unto glory . . . . ^^ even us, whom He hath called, 'not of the tor, mndeup. Jews only, but also of the Gentiles ? ^^ As he saith also in ^Osee, — /iPct. a.s.Ju.ie " I will call them my people, which were not my people ; ^i°7'cotf 27 And her beloved, which was not beloved. a ch. 8. 28,29, 26 And 'it shall come to pass, ^°' i ch. 3. 29. That in the place where it was said unto them, j hos.2. 23. ' Ye are not my people ; ' , „ , ,„ ■' ' ' k Hos. 1. 10. 1 Pet. 2. 10. There shall they be called the children of the living God." -'^ Esaias also 'crieth concerning Israel, — ' ^^- lO-^-.ss- " Though the number of the children of Israel be as the sand of the sea, A "remnant shall be saved ! '" "''• "• •'^• 2^ For He will finish tthe work, and cut it short in righteousness : tO''' tiw account. Because "a short work will the Lord make upon the earth," " i^-^s. 22. 29 And as "Esaias said before, — ''.}^^^; ^- ^'""■ " Except the Lord of Sabaoth had left us a seed, We ^had been as Sodoma, and been made like unto Gomorrha." ^J'-.P- ^^- ■''''"• ' 5U. 4U. § 36. — chap. ix. 30, to the end, and x. 1—3. The Apostle, having cleai-ly represented the rejection of the Jev/s, and reconciled it with the Divine truth and justice, introduces a Jew, inquiring, " Whether the Gentiles, 304 THE EPISTLE TO THE ROMANS. [Part XHI. who have not followed after the nile of righteousness given in the Mosaic Law, have now attained to the righteousness of faith, and to the privileges of God's chosen people, while the Jews, who have followed the righteousness of the Law, have not attained to righteousness by faith in the Gospel ?" — The Apostle declares that the cause of their rejection was their want of faith, and their dependence on the works of the Law, which led them to look for justification from its observances, as had been predicted by one of their own prophets — The Apostle repeats his anxious desire that the Jews would believe and be saved — He confesses their zeal for the glory of the Law, but it was without the knowledge of the object and end of its rites — Their ignorance of the plan of God's salvation through faith made them endeavour to establish their own method of justification, through the sacrifices and ceremonies of the Law, and prevented them from submitting to the righteousness of faith, which God requires as the only means § 36. of salvation. a^ch. 4. 11. & 10. 30 What shall we say then ? "That the Gentiles, which followed not i ch. 1. 17. after righteousness, have attained to righteousness, ''even the righteous- c^ch. 10.2. &11. jjggg which is of faith ; ^^ but Israel, "which followed after the law of d Gal. 5. 4. righteousness, ''hath not attained to the law of righteousness. ^^ Where- fore ? Because they sought it not by faith, but as it were by the works *icor!].'23.' of the Law. For "they stumbled at that stumbling stone ; ^■'as it is / Ps. 118. «2. Is. Avritten 8. 14. & 28. 16. wiLicu, IVfatt. 21. 42. 1 Pet'. 2.' 6, 7, 8. " Behold, I lay in Sion a Stumbling stone and Rock of Offence : e <=•'• lo- 11- And ^whosoever believeth on Him shall not be *ashamed." * Or, covfounded. ^Brethren, my heart's desire and prayer to God for Israel cimp. x. 1-3. [is], that they might be saved. ^For I bear them record ^^Tlai^iH ''that they have a zeal of God, but not according to knowledge. ^For & 4. 17. See ch. they, being ignorant of 'God's righteousness, and going about to estab- t ch. i. 17. &9. "'sh their own ^righteousness, have not submitted themselves unto the ^"^ righteousness of God. j Phil. 3. 9. '^ § 37.— chap. X. 4-13. In order to convince the Jews of their error, with regard to justification by their Law, St. Paul describes the nature of the righteousness which is required by the Law, and that which is required by the Gospel — He affirms that Christ himself was the end or the per- fection of the Law — the great object of all its rites and sacrifices — Moses has declared that by the Law none can be justified, because it was not possible for man to live up to its precepts — But the ha.w or principle of faith, as described by Moses (Deut. xxx. 11-14.), requires not those signs from heaven, which the Jews demanded, that Christ should de- scend again from heaven, and rise again from the dead, for the word was always nigh them, and power was given them to fulfil it — Thus it was with the Gospel, it requires a confession of our faith in Jesus Christ, and an inward conviction of the truth of his resurrection, producing righteousness of life— The Scripture has declared that none shall be ashamed or disappointed of their confidence, that the plan of redemption extends to S 37. all, both Jew and Gentile ; for all who believe in Christ and call upon him shall be saved. a Matt. 5. 17. "^ FoR "Christ is the end of the Law for righteousness to every one 4Lev.]8~5. Neh. ^'^^^ belicvcth. ^ For Moses 'describeth the righteousness which is of li^is^Tcff' *'^^ Law, " That the man which doeth those things shall live by 3. '12'.' ' ' them." ^ But the righteousness which is of faith speaketh on this cDeut. 30. 19, Svisc, "Say not in thine heart, Who shall ascend into heaven?" ^^' (that is, to bring Christ down from above:) ^or. Who shall descend d Deut. 30. 14. jj^jQ ^|-,g (Jeep ? (that is, to bring up Christ again from the dead.) ® But Luke "12. 8. ' what ''saith it ? The word is nigh thee, even in thy moutii, and in thy / is.'28. i6.\& heart: that is, the word of faith, which we preach: ^ that 'if thou 7^cr/33 ^'^' '^'^^'t confess with thy mouth the Lord Jesus, and shalt believe in thine g ch. 3. 22. Acts heart that God hath raised him from the dead, thou shalt be saved. 28! ^' ^'''" ■ ^° (For with the heart man believeth unto righteousness ; and with the * Ac's 10. 36. ch. mouth confession is made unto salvation.) i' For the Scripture -^saith, 5. ' ' " " Whosoever believeth on Him shall not be ashamed." ^^ For ^there is I Eph. 1. 7. & 2. j^Q difference between the Jew and the Greek : for ''the same Lord over ; Joel 2. 32. Acta all 'is rich unto all that call upon Him. ^^ For ■'whosoever shall call 2 21 k Acta 9. 14. *upon the Name of the Lord shall be saved. Sect. XIII.] THE EPISTLE TO THE ROMANS. 305 ^ 38. — chap. X. 14, 15. From the prophecies of the New Testament, which were now fulfilling, St. Paul is led to vindicate his divine mission, and that of the other Apostles— He inquires how it was possible that these prophecies, which foretold the acceptance of the Gentiles, should be accomplished? for without the Gospel could be no salvation, and without preachers it could not have been proclaimed — As a Jew, he asserts that his prejudices would have prevented him from carrying the Gospel to the Gentiles, unless he had been divinely appointed to do so ; and he shows, according to the prophecy of Isaiah, their great success, and the happy reception which attended the messengers of salvation. 1^ How then shall they call on Him in whom they have not believed ? and how shall they believe in Him of whom they have not heard ? § ^• and how shall they hear "without a preacher? ^^ and how shall they '^tu. 1.3, preach, e.xcept they be sent? as it is Hvritten, — " How beautiful are the feet of them that preach the Gospel of peace, And bring glad tidings of good things ! " 5 l3. 52. 7. Nah. 1. 15. § 39. — chap. X. 16, to the end. Here the Jew is supposed to object, that a divine commission would have been attended with full success; whereas many did not obey the faith of the Gospel — To which St. Paul replies, that the Spirit of God had already foretold the event in the case of the Jews themselves — He asserts that Faith is produced by the means of preaching and hearing — by the command of God himself — and asks if they have not all heard the glad tidings of salvation ? — The Apostles have preached the Gospel to the Jew as well as the Gentile, fulfilling the words of the Psalmist, wluch he applied to the universal teaching of the heavenly bodies — " But," says the Apostle, " let me further ask if Is- rael did not know that the Gospel should be preached to the Gentiles ?" their Prophets having so plainly predicted the calling of the Gentiles, and their joyful reception of the Gospel, as well as the rejection of the Jews. " 1^ But ''they have not all obeyed the Gospel. For Esaias ''saith, — Ya. 6 Is. 53. 1. John " Lord, who hath believed *our treport ? " 12. 38. * Gr. the hearing ^'' So then faith cometh by hearing, and hearing by the word of God. ''•^'"'• 18 But I say, Have they not heard ? Yes, verily,— ^ OT,preacking7 mi • c 1 ■ 11 1 . e Ps- 19- 4- Matt. " Iheir sound went mto all the earth, 24. 14. & 28. 19. And ''their words unto the ends of the world." coT 1. 6,23'. d See 1 Kings 18. 1^ But I say. Did not Israel know ? First Moses ^saith, " I will provoke i". Matt. 4. 8. you to jealousy by them that are no people, and by-'^a foolish nation «ji'''5'J-32-2i.cii. I will anger you." ~°But Esaias is very bold, and ^saith, — /Tit. 3. 3. g Is. 65. 1. ch. 9. " I was found of them that sought me not ; ^''• I was made manifest unto them that asked not after me." 21 But to Israel he ''saith. A Is. 65. 2. " All day long I have stretched forth my hands Unto a disobedient and gainsaying people." § 40. — chap. xi. 1-6. St. Paul, after having thus positively declared the rejection of the Jews as a nation, com- forts them with the assurance that God has not totally cast away his chosen people — For, as in the days of Elias, there shall still remain a remnant of converted Jews, who, with the believing Gentiles, are elected through faith to be God's people, not by good works, but by the mere grace and favor of God. § 40. ^I SAY then, "Hath God cast away his people? God forbid ! for 'I "jlr^i'si'^' also am an Israelite, of the seed of Abraham, of the tribe of Benjamin, b 2Cor. 11.22. ^ God hath not cast away his people which "he foreknew. Wot ye ^'"'' ^' ^' not what the Scripture saith *of Elias? how he maketh intercession I'^Gr.inEUas? to God against Israel, "^saying, ^ " Lord ! they have killed thy prophets, ^ 1 Kings 19. 10, and digged down thine altars ; and I am left alone, and they seek my life." *But what saith the 'answer of God unto him? "I have re- ' ' '^'"S" '^- ^8- served to myself seven thousand men, who have not bowed the knee VOL. 11. 39 z* 306 THE EPISTLE TO THE ROMANS. [Part XHL /ch. 9. 27. ^Q ^^g image oj Baal." ^Even-'^so then at this present time also there Vai.' 5'. 4'. See is a remnant according to the election of grace. ^ And ^if by grace, Deut. 9. 4, 5. lY^Q^ is it no more of works ; otherwise grace is no more grace. But if it be of works, then is it no more grace ; otherwise work is no more work. § il.—chap. XI. 7-10. Tlie Apostle continues by asserting, that, tliough Israel, as a nation, had failed to obtain that justification and righteousness which they sought for in the works of the Law, the election of the chosen remnant who hath embraced the Gospel had obtained it, and the rest were blinded — had their eyes shut against the truth, fulfilling the predic- tion of Isaiah; also that of David likewise, who foretold the lamentable condition to which they were now reduced by the persevering hardness of heart, which converted their best blessings into curses, and snares, and the means of their punishment, by lead- ing them to expect a worldly Messiah— He predicted also that their unbelief would § 41. bring them into a state of abject slavery and depression. a^ch. 9. 31. & 10. 7 W'hat then ? "Israel hath not obtained that which he seeketh for ; * Or, itardened, but the election hath obtained it, and the rest were *bhnded, ^ (ac i ig°29 10 cording as it is ^written, — t Or, remorse. " God hath givcn them the spirit of tslumber, c Deut. 29. 4. Is. Eycs "that they should not see, and ears that they should not hear ;)" Ezek. 12.2. ' unto this day. ^And David ''saith, — Matt. 13. 14. •' John 12- 40. " Let their table be made a snare, and a trap, Acts 28. 26 27» ^ d P8.69.22.' And a stumbhngblock, and a recompence, unto them; ^°Let "their eyes be darkened, that they may not see. And bow down their back alway." § 43.— cAop. xi. 11-16. To the question whetlier the Jews have so stumbled that they are irrecoverably fallen ? St. Paul replies, " by no means :" but by their rejection of Christ the calling in of the Gentiles was accelerated, and the very circumstance of receiving the Gentiles into covenant with God was intended for the good of the Jews, to excite in them an emu- lation of becoming partakers of the blessings of the Gospel — He predicts their final restoration, and argues, that if through their unbelief the riches of God's grace is mani- fested to the Gentile world, how much more will his grace and glory be magnified by their return ! He glories in the ministry entrusted to him to preach among the Gen- tiles, in the hope that by his means the Jews may be provoked to emulate the Gen- tiles, and the Gentiles be induced to respect the Jews — " For," he repeats, " if their fall was the occasion of the reconciliation of the heathen world to God, the resump- tion of the Jewish nation will still more be the means of establishing the truth of Christianity, and will cause as much joy in the world, as if they had been raised from the dead — For if a remnant of the Jews, the firstfruits who have believed, have been accepted of God, the whole Jewish nation will be so when they also believe — And if Abraham, the root of that nation, was accounted righteous through faith, so will his ^ ^'^' branches be on the same conditions." "i^tfb-x ist " I SAY then, Have they stumbled that they should fall ? God for- ch. i^.^g.^"*' ^' bid ! but rather "through their fall salvation is come unto the Gentiles, * Or, decay, or, for to provokc tlicm to jealousy. '^ Now if the fall of them be the J Acta 9.13. & riches of the world, and the ^diminishing of them the riches of the ch'is^irbd' Gentiles; how much more their fulness ! ^^ For I speak to you Gen- i.i6.&2!2,7', tiles, (inasmuch as 'I am the Apostle of the Gentiles, I magnify mine I'Tim.aV.' ' office,) " if by any means I may provoke to emulation them which are V,^"' \ !r* my flesh, and 'might save some of them. ^^ For if the casting away of c 1 Cor. 7. IC. J ' o 11111 • • /■ 1 & 9. 22. 1 Tim. them be the reconciling of the world, what shall the receiving 01 them d''Lov.^2r'io.' ' be, but life from the dead ? ^^ For if ''the firstfruit be holy, the lump 20™i.^^' ^^' ^^' is also holy : and if the root he holy, so are the branches. § 43.— chap. XI. 17-24. St. Paul exhorts the Gentiles not to contemn or despise the Jews because they are at present cut oft' from being God's people ; from the consideration that they themselves, as a wild olive-tree, are grafted in among them, and are made partakers with them of Sect. XIIL] THE EPISTLE TO THE ROMANS. 307 the root and fatness of the good olive-tree, deriving all their spiritual advantages and privi- leges from their root — that is, from tlie Abrahamic covenant — They are admonished not to exult in the preference which is now given to them — for the Jews fell for unbelief, and they stand by faith — therefore they should not be arrogant, but fear — For if God spared not the natural branches, it cannot be expected that he will spare them — They are commanded to remember the severity of God toward the Jews who fell, and his great mercy toward them, if they continue in his faith ; otherwise they also shall be cut off — And the Jews if they abide not in unbelief, shall be grafted in again — shall be restored to their forfeited privileges, which God in liis mercy is still able to do — For if the Gentiles, like a wild and fruitless scion, were grafted, contrary to the nature of things, into a good stock — were brought to the knowledge of God, and admitted into covenant with him — how much more possible is it that the natural branches, who have already received the Law and the Prophets, will be brought to the knowledge of salvation, and be grafted again into their own olive-tree ! § 43. ^'^ And if "some of the branches be broken off, ^and thou, being a " Jer.n.ie. wild olive-tree, wert grafted in *among them, and with them partakest *Eph!'2^"i|^]3. of the root and the fatness of the olive-tree ; ^^ boast "not against the *0t, for them. branches ; but if thou boast, thou bearest not the root, but the root " ^ *^"' ^°" ^' thee. ^^ Thou wilt say then. The branches were broken off, that I might be grafted in. ~° Well ; because of unbelief they were broken off, and thou standest by faith. ''Be not high-minded, but "fear ; '^^ for ^ '^^■^'^- ^^■ .' n ' ' f Prov. 28. 14. Is if God spared not the natural branches, take heed lest he also spare 66. 2.'phii.2.'i2 not thee. ^'^ Behold therefore the goodness and severity of God ! on them which fell, severity ; but toward thee, goodness, ■'^if thou con- -^gg^^g ^^-fi tinue in his goodness: otherwise "thou also shalt be cutoff. ^^ And g- John 15.' 2. they also, '"if they abide not in unbelief, shall be grafted in : for God ''^cor. 3. le. is able to graft them in again. ~'^ For if thou wert cut out of the olive- tree which is wild by nature, and wert grafted contrary to nature into a good olive-tree ; how much more shall these, which be the natural branches, be grafted into their own olive-tree ! § U.—chap. xi. 25-32. St. Paul affirms that he would not have the Gentiles ignorant of the mystery of the fu- ture restoration of the Jews, lest they should think too highly of their own merits — He affirms that blindness in part only has happened unto Israel, till the Church of the Gentiles is fully completed, and then the Jews themselves will be brought to the knowledge of salvation, according to the predictions of their own prophets — And God, when he remits their sins, will take them into covenant again, and restore them to their forfeited privileges, (compare v. 27, Is. lix. 20, 21.) — The unbelieving Jews, being the enemies of the Gospel, were rejected of God in favor of the Gentiles — But, as it regards election, whereby they were originally chosen of God to be his peculiar peo- ple, they are beloved for their fathers' sakes — God's free gift, and the calling of Abra- ham's posterity, is not to be changed ; for as surely as the Gentiles had now obtained mercy through the disbelief of the Jews, so surely will the Jews who have not believed have the same mercy extended to them— For God has concluded both Jew and Gen- tile in unbelief; both of them being in turns disobedient to the light they possessed, that the free gift or pardon might be equally bestowed on all. ^^FoR I would not, brethren, that ye should be ignorant of this § ^^• mystery, (lest ye should be "wise in your own conceits,) that *blind- "' '^^' ^^- ^^■ ness Hn part is happened to Israel, "until the fulness of the Gentiles i ver. 7°.Vcor. be come in ; ^^ and so all Israel shall be saved : as it is ''written, — ^- "• c Luke 21. 24. " There shall come out of Sion the Deliverer, ^^'^^ t,. = A 1 I 11 11- /• T 1 d Is. 59. 20. See And shall turn away ungodliness from Jacob; Ps. 14. ?. ^'' For, "This is my covenant unto them, 'sL'sl^&c.'^Heb When I shall take away their sins." ^- ^- ^ i°- ^*'- ^^ As concerning the Gospel, they are enemies for your sakes : but as f ug^ 7. g. & 9 touching the election, they are -^beloved for the fathers' sakes. ^^ For ^- *= i"- ^^• the gifts and calling of God are ^without repentance. ^° For as ye ''in f Eph°2!2.^coi. times past have not tbelieved God, yet have now obtained mercy, 3. 7. through their unbelief: ^^even so have these also now not tbelieved, jor',o6eyeii JOS THE EPISTLE TO THE ROMANS. [Part XHL «■ ch. 3. 9. 29. * Or, shut them all up together. ^^^'•3- that through your mercy they also may obtain mercy. ^^ For 'God hath *concluded them all in unbelief, that he might have mercy upon all. § 45. a Ps. 36. 6. b Job H. 7. Ps. 92.5. c Job 15. 8. Is. 40. 13. Jer. 23. 18. Wisd. 9. 13. 1 Cor. 2. 16. d Job 36. 22. e Job 35. 7. & 41. 11. / 1 Cor. 8. 6. Col. 1.16. g Gal. 1. 5. 1 Tim. 1. 17. 2 Tim. 4. 18. Heb. 13. 21. 1 Pet. 5. 11. 2 Pet. 3. 18. Jude 25. Rev. 1. 6. • * Gr. him. § 46. a 2 Cor. 10. 1. * Ps. 50. 13, 14. ch. 6. 13, 16, 19. 1 Cor. 6. 13, 20. 1 Pet. 2. 5. c Heb. 10. 20. d 1 Pet. 1. 14. 1 John 2. 15. e Eph. 1. 18. & 4.23. Col. 1.21, 29. & 3. 10. / Eph. 5. 10, 17. 1 Thess. 4. 3. g ch. 1. 5. & 15. 15. 1 Cor. 3. 10. & 15. 10. Gal. 2. 9. Eph. 3. 2, 7,8. h Prov. 25. 27. Eccles. 7. 16. ch. 11. 20. * Gr. to sobriety. i 1 Cor. 12. 7, 11. Eph. 4. 7. j 1 Cor. 12. 12. Eph. 4. 16. k 1 Cor. 10. 17. & 12. 20, 27. Eph. 1. 23. & 4. 25. I 1 Cor. 12. 4. 1 Pet. 4. 10, 11. m ver. 3. n Acts 11. 27. 1 Cor. 12. 10, 28. & 13. 2. & 14. ], 6,29,31. o Acta 13. 1. Eph. 4. 11. Gal. 6. 6. 1 Tim. 5. 17. p Acts 15. 32. 1 Cor. 14. 3. q Matt. 6. 1, 2, 3. t Or, imparteth. ;J Or, liberally. 2 Cor. 8. 2. r Acts 20. 28. 1 Tim. 5. 17. Heb. 13. 7, 24. 1 Pet. 5. 2. s 2 Cor. 9. 7. § 45. — chap. xi. 3-3, to the end. The Apostle concludes the whole of this important discussion with rapturous expressions of wonder and praise at the wisdom and goodness of God in his dealings with man- — He asserts that it is not possible for man to penetrate into the secret judgments and councils of God, that the election of either the Jews or the Gentiles is perfectly con- sistent with his justice, as no man can have a claim upon Him, who is the Author and efficient Cause of all things — By whom and through whom they all exist — Let God therefore in all his works be glorified for ever. ^^ O THE depth of the riches both of the wisdom and knowledge of God ! "how unsearchable are his judgments, and 'his ways past finding out ! ^^ For Vho hath known the mind of the Lord ? or ''who hath been his counsellor ? ^^ or "who hath first given to him, and it shall be recompensed unto him again? ^^ For •'^of him, and through him, and to him, are all things : ^to *whom be glory for ever ! Amen. § 46. — chap. xii. 1-8. St. Paul, having concluded the doctrinal part of his Epistle, enforces the necessity of a holy life, which these doctrines were intended to inculcate — He calls upon the Romans to present, instead of the animals that were offered to God in the Mosaic Law, their own bodies at his spiritual altar, a living sacrifice ; entirely consecrating them to God, which is the acceptable and reasonable service of a Christian — He exhorts them not to be conformed to the customs and sentiments of this world, but to be changed in the temper and dispositions of their minds — that they might fulfil in themselves, and prove to others, what is the perfect and acceptable will of God — St. Paul, by his apostolical office, warns them not to think too highly of themselves on account of their spiritual endowments — for although their qualifications may differ, they are the members of one body, indispensably necessary to each other — He admonishes them to use the respec- tive gifts entrusted to them diligently and faithfully. ^ I "beseech you therefore, brethren, by the mercies of God, 'that ye present your bodies "a living sacrifice, holy, acceptable unto God, which is your reasonable service ; ^ and ''be not conformed to this world, but 'be ye transformed by the renewing of your mind, that ye may -^prove what is that good, and acceptable, and perfect will of God. ^ For I say, ^through the grace given unto me, to every man that is among you, ''not to think of himself more highly than he ought to think; but to think *soberly, according as God hath dealt Ho every man the measure of faith. ^For^as we have many members in one body, and all members have not the same office ; ^ so *we, being many, are one body in Christ, and every one members one of another. ^ Hav- ing 'then gifts differing "'according to the grace that is given to us, whether "prophecy, let us prophesy according to the proportion of faith ; ''' or ministry, let us wait on our ministering ; or "he that teacheth, on teaching ; ^ or ''he that exhorteth, on exhortation. 'He that tgiveth, let him do it twith simplicity ; '^he that ruleth, with diligence ; he that showeth mercy, "with cheerfulness. § 47. a 1 Tim. 1. 5. 1 Pet. 1. 29. ft Ps. 34. 14. & 36. 4. & 97. 10. Amos 5. 15. « Heb. 13. 1. 1 Pnt. 1. 92. &. 2. 17. &3. 8. 2 Pet. 1. 7. * Or ^ in the love of the brethren, d Phil. 2. 3. 1 Pet. 5. 5. e. I.ulie 10. 20. ch lieb. 10. 3fi. & 12. § 47. — chap. xii. 9, to the end. St. Paul continues his practical exhortations, by recommending them to love one another ; to practise benevolence to all — to have humility, diligence, devotion, mutual sympathy, and to seek no revenge, but to overcome evil with good, — with other important moral duties. ^ Let "love be without dissimulation : 'abhor that which is evil ; cleave to that which is good : ^^ he 'kindly aflfectioned one to another *with brotherly love ; "in honor preferring one another ; " not slothful in business ; fervent in spirit ; serving the Lord ; ^~ rejoicing "in hope ; ^patient in tribulation ; ^continuing instant in prayer ; ^^ distributing . 5. 9. & 15. 13. Phil. 3. 1. & 4. 4. 1 Thess. 5. 16. Heb. 3. C. 1 Pet. 4. 13. f Luke 21. 10. 1 Tim. 6. 11. 1. Jam. 1. 4. & 5. 7. 1 Pet. 2. 19, 20. g Luke 18. 1. Acts 2. 49. & 19. 5. Col. 4.2. Eph. 6. 18. 1 Thess. 1. 17 Sect. XIII.] THE EPISTLE TO THE ROMANS. 309 ''to the necessity of saints ; 'given to hospitality. " Bless ^them which \^co°!g}l\ J-i persecute you : bless, and curse not. ^^ Rejoice *with them that do re- fg^'^i joim s' i? joice, and weep with them that weep. ^^ JBe 'of the same mind one iiTim. 3. 2. toward another; "'mind not high things, but tcondescend to men of ^!'i pel^lV'' low estate. "Be not wise in your own conceits. ^'' Recompense "to no j m*"- 5- 44. man evil for evil: ''provide things honest in the sight of all men : ^^if 23. 34. Acts 7. it be possible, as much as lieth in you, 'live peaceably with all men. Tvlt^i!'^'^' ^^ Dearly beloved, ''avenge not yourselves ; but rathei- give place unto ;t''icor. 12. 26. wrath ; for it is "written, " Vengeance is mine ; I will repay, saith the i ch. 15. 5. 1 cor. Lord." -"^ Therefore 'if thine enemy hunger, feed him; if he thirst, l^s^w^'i'veu' give him drink. For in so doing thou shalt heap coals of fire on his ^■^- head. ^^ Be not overcome of evil, but overcome evil with good. Jer.'45. 5. t Or, be contented with mean things. §iS.-chap.^n.l-10. \^!''iL:l'!-5%i. The Jews, as the chosen people of God, refused to obey, or to pay tribute to magistrates "^''^ ^^- ^■ who were not of tlieir own nation, and, as they supposed, especially appointed by God jjatt/s. 39. — The Apostle charges them to submit to all civil authorities ; as all power, both Jewish 1 Thess. 5. 15. ] Pet 3 9 and heathen, is ordained and established by God — The condemnation of those who . ;.■,■ 7 J p q\i^ 24. 16. resist the divine appointments — The advantages of a just administration — Rulers, as the 2 Cor. 8. 2i. ministers of God, have the power of protecting and rewarding the good, and, as the 9 Mark 9. 50. ch. servants of God, to punish those who commit evil — Submission is therefore necessary, i^] ' '^ ■ — not only from fear of temporal punishment, but for conscience' sake — They are also com- r Lev. 19. 18. manded to pay tribute ; as all civil magistrates are to be considered as ministers of God's ^'°X- ~^-rr^: f Ecclus. 28. 1, providence, devoting themselves to the duties of their office. — They are required to &c. ver. 17. render to all the honor due to their office and rank, although individually they do not s Deut. 32. 35. deserve it — To be just in the discharge of all their debts, so that they may owe no ■"'• "''^• t Ex '^3 4 5 man any thing, but to love one another, which is the fulfilment and perfection of all Prov.~25. 21 '22. the commands of the Law that respect our neighbours. Matt. 5. 44. ^ Let every soul "be subject unto the higher powers. For Hhere is no power but of God : the [powers] that be are *ordained of God. ^ ^ Whosoever therefore resisteth ^the power, resistetli the ordinance of "^ipllWa, God: and they that resist shall receive to themselves damnation. * Prov. s. 15, le. ^For rulers are not a terror to good works, but to the evil. Wilt thou 32. wi'sd.e. 3.' then not be afraid of the power? Mo that which is good, and thou *ol''ordcnd shalt have praise of the same ; "* for he is the minister of God to thee c tu. 3. 1. for good. But if thou do that which is evil, be afraid ; for he beareth Vi^''''" ^^' ^ not the sword in vain ; for he is the minister of God, a revenger to execute wrath upon him that doeth evil. ^ Wherefore 'ije must needs * ^'^'^'''^- ^- ^■ be subject, not only for wrath, -Hsut also for conscience' sake. '^ For, for ■^ ^ ^"^'^ "' ^^' this cause pay ye tribute also : for they are God's ministers, attending continually upon this very thing. '' Render '"therefore to all their dues : "fijlrki^n!' tribute to v/hom tribute is due ; custom to whom custom ; fear to ^""''^ ^°- ^-^■ 1 /. 1 ^ , 1 A ver. 10. Gal. 5. wnom tear ; honor to whom honor. i4. Coi. a. 14. ® Owe no man any thing, but to love one another; for ''he that jamWs.^" loveth another hath fulfilled the Law. » For this, " Thou 'shalt "ot 'j^j;;^^"^ V'^''^'^- commit adultery, Thou shalt not kill, Thou shalt not steal, [Thou uritt.' ig.'is. shalt not bear false witness,] Thou shalt not covet ; " and if there be ■'Mniifi^sg any other commandment, it is briefly comprehended in this saying, 5?°/^%^}: namely, " Thou ^shalt love thy neighbour as thyself." ''■^ Love worketh s- s'. no ill to his neighbour : therefore *love is the fulfillina; of the Law. '' *"'"• ^-- '*''• ^ o ver. 8. am. § 49. — chap. xiii. IJ, to the end. As the Roman converts must have well known that this was the time of the Gospel dis- pensation, the light having begun to shine, the Apostle calls upon them to awake from their sleep of sin, as the eternal salvation of the Gospel, and the duties it requires, are better understood by them than when they first believed — He represents the darkness of the heathen world under the figure of a night which is far spent, and tlie Gospel as the light of a glorious day succeeding to it — He exhorts the Gentiles, therefore, to cast off the dresses in which the works of darkness were performed, and to clothe them- selves with the armor or habiliments of light — to renounce all their former habits and 310 THE EPISTLE TO THE ROMANS. [Part XIII. sinful courses — to put on the Lord Jesus Christ; that is, to receive his Gospel, to imi- tate his example, to seek for heavenly things, and to make no provision for the Flesh, § 49. to fulfil the lusts thereof ''Eph'.''5; 14 ^' " ^^^ *'^^*' knowing the time, that now it is high time "to awake 1 Thess. 5. 5, 6. Qut of sleep : for now is our salvation nearer than when we believed. ^ p . . 1. o . 12 rpj^g night is far spent, the day is at hand ; 'let us therefore cast off « Eph.6. 13. the works of darkness, and 'let us put on the armor of light. ^^Let d Phil. 4. 8. ''us walk *honestly, as in the day ; 'not in rioting and drunkenness, -^not 1 Fet.%'. 12.^^' ^" chambering and wantonness, ^not in strife and envying ; ^'^ but ''put * Or, decently. je ou the Lord Jesus Christ, and 'make not provision for the Flesh, to '^Z-^Lsf: Mfil the lusts thereof. 1 Pet. 4. 3. ■''Eph^s. 5.^' § 50.— c/iap. xiv. 1-12. g Jam. 3. 14. The Jewish converts at Rome supposing that the distinction between meats, which A Gal. 3. 27. Moses had commanded, as well as the Holy Days he had appointed, should be observed 3. 10. ■ ■ ■ in the Christian dispensation, St. Paul calls upon the Gentiles, who were better in- t Gal. 5. 16. formed, to receive with kindness the Jewish converts who were thus weak in the faith, 1 Pet.'2. 11. ^j^^ jjQj. |.g (Jispijtg these points — The Jews and Gentiles are exhorted not to despise or condemn each other — for God has received into his Church the Gentile, who indis- ci'iminately eats of all things ; and at the day of judgment will hold up or acquit all those who have acted in these indifferent matters according to their conscience— Men are not to live to themselves, but to Christ — They are not to condemn each other, for § 50. we shall all be judged of God, to whom alone we are accountable. a ch. 15. 1, 7. 1 Him that "is weak in the faith receive ye, hut *not to doubtful dis- 1 Cor. 8. 9, 11. . „ „ , ,. , , , , 111- 1 &9. ^. putations. ^1* or one beheveth that he "may eat all things : another, *us'Z°ubtfli'''°^ ^ho is weak, eateth herbs. ^ Let not him that eateth despise him that thoughts. eateth not ; and 'let not him which eateth not judge him that eateth : 10^25. iTim. 4. for God hath received him. * Who ''art thou that judgest another ''co7Vi6^ man's servant ? to his own master he standeth or falleth : yea, he shall d Jam. 4. 12. bc holdeu up ; for God is able to make him stand. ^ One 'man esteem- *2*^i6 ^' ^°' ^'''' ^th one day above another ; another esteemeth every day alike : let ^or,fuUyas- cvcry mau be tfully persuaded in his own mind. ^ He ■'^that tregardeth fG^hi. 10. the day, regardeth it unto the Lord ; and he that regardeth not the t Or, observeth. day, to the Lord he doth not regard it. He that eateth, eateth to the g 1 Cor. 10. 31. Lord, for *^he giveth God thanks ; and he that eateth not, to the Lord 1 Tim. 4. 3. ^ A 1 Cor. 6. 19, 20. he catcth not, and giveth God thanks. Tor ''none of us Hveth to f The9s^*5. 10. himself, and no man dieth to himself. ^ For whether we live, we iPet. 4. 2. live unto the Lord; and whether we die, we die unto the Lord: i 2 Cor. 5. 15. whether we live therefore, or die, we are the Lord's. ^ For 'to this j Acta 10. 36. end Christ both died, and rose, and revived, that he might be ^Lord both of the dead and living. ^^ But why dost thou judge thy brother ? h Matt. 25. 31, or why dost thou set at noueht thy brother ? For *we shall all stand 32. Acts 10. 43. -^ to J &'i7. 31. 2bor. before the judgment-seat of Christ. ^Tor it is 'written, — 5. 10. Jude 14, •' ^ 15- " As I live, saith the Lord, 2.^10. ' " ' ' " Every knee shall bow to Me, And every tongue shall confess to God." m Matt 12 .16 ^^ ^'^ ^hcu ""cvery one of us shall give account of himself to God. Gal. 6.' 5. i Pet. 4. 5. § 51. — chap. xiv. 13, to the end. From the consideration that we shall all render an account of our own actions, St. Paul entreats the Roman converts to forbear judging each other, and to be particularly cau- tious that they do not give occasion to a weak brother to stumble, or to offend ; for although no meat is unclean of itself, it is made so to him who thinks it unclean — They are to take care, therefore, that by their example they destroy not him for whom Christ died, and that the good liberty they enjoyed be not the cause of evil — For the kingdom of God does not consist in meat and drink, but in holi- ness, spiritual peace, and joy — They are to serve Christ by following such a course as will promote the peace and edification of each other, and not by the indul- gence of appetite run the risk of destroying the virtue of another — Those who have attained to a right faith concerning meats and days are not to make a display of it to Sect. XIII.] THE EPISTLE TO THE ROMANS. 311 the injury of others — He indeed is happy who never subjects himself to condemnation by doing those things, wliich in themselves are lawful — He who believes certain meats, according to the Mosaic Law, to be unlawful, sins if he eats them ; because he does a thing which he believes to be unlawful, and thereby violates his conscience. ^^Let us not therefore judge one another anymore: but judge §51. this rather, that "no man put a stumbUngblock or an occasion to fall « i cor. s. 9, 13. At 10 "^2 in his brother's way. ^'^ I know, and am persuaded by the Lord Jesus, j Acts 10. 15. 'that there is nothing *unclean of itself; but 'to him that esteemeth i^'J' !%'„"' any thing to be tunclean, to him it is unclean. ^^ But if thy brother 4. 4. tu. 1. 15. be grieved with thy meat, now walkest thou not tcharitably. ''Destroy ^ 1 coTTT 10. not him with thy meat, for whom Christ died. t gt. common. i^Lef^not then your good be evil spoken of. I'-Tor^the kingdom ^Z'rHy.'^'^"'^^'' of God is not meat and drink ; but righteousness, and peace, and joy d 1 cor. 8. 11. in the Holy Ghost. ^^ For he that in these things serveth Christ ^zs ^f^^^fg^g acceptable to God, and approved of men. ^^ Let ''us therefore follow ^-scor. s. 21. after the things which make for peace, and things wherewith 'one may \l^\i'^' "" "''- edify another. ^^ For -'meat destroy not the work of God. ''All things i ch. 15.9. icor. indeed are pure ; 'but it is evil for that man who eateth with offence. 5.'ii7 ^^ It is good neither to eat '"flesh, nor to drink wine, nor any thing J ^«f- ^^■ whereby thy brother stumbleth, or is offended, or is made weak, Vcfs'io^^is^ver. ^^ Hast thou faith ? have it to thyself before God. "Happy is he that ^*- ^'^- ^- ^^- 7 1 (^nr ft Q in condemneth not himself in that thing which he alloweth ! ^^ And he 11, la.' ' ' ' that *doubteth is damned if he eat, because he eateth not of faith : for *" ^ ^•"■- ®- 1^- "whatsoever is not of faith is sin. : ^,^t/Ji. andputtetli a _ 1 .« difference between ^ 52. — chap. XV. 1-7. meats. Those who are strong in the faith are more particularly required to bear with the infirmi- " Tit. 1. 15. ties of the weak, and to attend not to their own gratification, but to the edification of their neighbour, as Chi-ist himself, by his own predicted example, has taught (Ps. Ixix. 9.) — He assures them, that all that is recorded of the suiFerings of Christ, and of the saints in the Old Testament, were written for their instruction, that they through tlie ' Scriptures might obtain the same hope and the same consolation — He prays that they may act toward each other after the example of Christ, that they may without conten- tion unite in glorifying God, and receive and hold communion with each other in the same manner as Christ received them both into his Church, to the glory of God the Father. 52. ^ We "then that are strong ought to bear the 'infirmities of the weak, I ^ji" \^[ j' and not to please ourselves. ® Let ''every one of us please his neighbour c 1 cor. 9. 19,^. for his good ''to edification. ^ For "even Christ pleased not himself; 13. s! Phii. 2. 4, but, as it is ^written, " The reproaches of them that reproached Thee ^ ^,^ ^^ jg^ fell on me." ^For ^whatsoever things were written aforetime were eMatt. 26. 39. written for our learning, that we through patience and comfort of the 6?38. ' Scriptures might have hope. ^ Now ''the God of patience and conso- /ps. 69. 9. ^ lation grant you to be like minded one toward another ^according to '1 cor.'g. 9,~i6. Christ Jesus ; "^ that ye may 'With one mind and one mouth glorify God, 3. ]g[ n[ '"^ even the Father of our Lord Jesus Christ ! '^ Wherefore 'receive ye '\'=^?,- 12. ifi- *' 1 Cor. 1. 10. one another ""as Christ also received us to the glory of God. piiii. 3. le. * Or, after the example of. § 53. — chap. XV. 8-13. i Acts 4. 24, 32. The Apostle here seems to have in view a probable objection that tlie Jew would make to 3 '^"- ^''•J' "^■ the admission of the Gentiles into the Church of Christ, because Christ had not preached to them — St. Paul affirms, that Jesus Christ was born a Jew, and became tlie minister of circumcision for the purpose of more eifectually accomplishing the promises made to the fathers, by which means the Gentiles also would have reason to glorify God for his mercy, according to the predictions of their own prophets, which clearly prove that God was determined from the beginning to make the Gentiles his people, as well as the Jews — The Apostle prays that God, who has given the Gentiles this hope, may fill § 53. them with all spiritual peace and joy in believing in Jesus Christ; and that all their a Matt. 15.24. hopes and expectations in him may be fulfilled by the power of the Holy Ghost. ^°^ ^oe'^fe^s" ^ Now I say that "Jesus Christ was a minister of the Circumcision 46. for the truth of God, 'to confirm the promises made unto the fathers: 1.2b." 312 THE EPISTLE TO THE ROMANS. [Part XHI. '/ 23" ^'*' ^^' ''^' ^ ^"^ '*^^* *'^^ Gentiles might glorify God for his mercy ; as it is d Ps. its. 49. ''written, — " For this cause I will confess to thee among the Gentiles, And sing unto thy name." e Dem. 32. 43. 10 ^jjjj ^gain 'hc saith,— " Rejoice, ye Gentiles, with his people ! " /Ps. 117.1. 11 And ^again,— " Praise the Lord, all ye Gentiles ! And laud him, all ye people ! " ^Eev.'s.'s.'&k ^^And again, Esaias ^saith, — 16. ' " There shall be a Root of Jesse, And He that shall rise to reign over the Gentiles ; In Him shall the Gentiles trust." 14. 17. '^'^ ^^ Now the God of hope fill you with all ''joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost ! § 54. — chap. XV. 14, to the end. The Apostle, having now completed the doctrinal and practical part of his Epistle, ad- dresses himself more particularly to the Gentiles — He is persuaded that they are so full of goodness and knowledge of God's design towards them, that they are able to ad monish each other ; yet he has made bold to write to them on account of his apostol ical office, which he had received from God, for the converting of the Gentiles, whom he now presents as an acceptable offering to God — He glories in the success of his own ministry — Christ working with him, and, by the power of the Holy Ghost, confirming both his doctrine and mission, by mighty signs and wonders — His anxiety to preach the Gospel where it was before unknown prevented him from having visited Rome, where it was already planted ; but now having nothing more to do, he hopes to see them on his way to Spain, and to be gratified by their company thitherward — He men- tions his intended journey to Jerusalem, to carry the contributions of his Gentile con- verts to the Jewish converts at Jerusalem, thereby hoping to reconcile them to each other ; as througli the means of the Jews the Gentiles were brought to the knowledge of spiritual things, they are bound to make a return of carnal things — He repeats his intention to visit them, after he has delivered up the contributions, endued with the gifts and blessings of the Gospel of Christ — He entreats them to pray earnestly for his deliverance from the unbelieving Jews, who sought to destroy him ; and that his sub- scription might be acceptable to the Christian Jews — His hope to see them, that they S 54. may be both strengthened by the imparting of spiritual gifts, and his benediction. aSPet. 1. 12. 1* And "I myself also am persuaded of you, my brethren, that ye fiVcor.^s.^i 7 ^'^'^ ^""^ f'^l^ of goodness, 'filled with all knowledge, able also to admon- lo- ish one another. ^^ Nevertheless, brethren, I have written the more c ch. 1. 5. & 12. boldly unto you in some sort, as putting you in mind, 'because of the Eph.'^s.V.s!' grace that is given to me of God, ^^that ''I should be the minister of d^ch.iLis.^ai. Jesus Christ to the Gentiles, ministering the Gospel of God, that "the "^offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. ^'^ I have therefore whereof I may glory through Jesus sTiiT'^" Christ ^in those things which pertain to God; ^^for I will not dare to * Heb^Tr™' speak of any of those things ^which Christ hath not wrought by me, g Acts 21. 19. ''to make the Gentiles obedient, by word and deed, ^^ through 'mighty ft^ch 1 5 &16 '^igns ^"d wonders, by the power of the Spirit of God ; so that from 26. Jerusalem, and round about unto Illyricum, I have fully preached the 'g'^cor.^io/Ji Gospel of Christ : ^^ yea, so have I strived to preach the Gospel, not j2Cor. 10. 13, where Christ was named, •'lest I should build upon another man's k ig. 52. 15. foundation : ~^ but, as it is ^written, — " To whom He was not spoken of, they shall see : And they that have not heard shall understand." 2.7,8,9. 1 Tim, 2. 7. 2 Tim. 1. 11. Phil. 2. 17. e Is. 66. 20. Phil Sect. XIII.] THE EPISTLE TO THE ROMANS. . 313 "For which cause also 'I have been tmuch hindered from coming ^iTheslh.n, to you. ^^ But now having no more place in these parts, and ""having is. a great desire these many years to come unto you ; ^^ whensoever I oi%ft^nim^^^' take mv iournev into Spain, I will come to you: for I trust to see m Acts 19 21. J ■> 'niii 1 1-1 11 ver. 32. ch. 1. you m my journey, and to be brought on my way thitherward by you, 11. if first I be somewhat filled twith your company. " "^''" ^^- ^■ -^ But now "I go unto Jerusalem to minister unto the saints. -^ For ver.' S2. ' ^'™' ''it hath pleased them of Macedonia and Achaia to make a certain ''.2o%^^l\'u contribution for the poor saints which are at Jerusalem. ^^ It hath p 1 cor. le. 1, 2. pleased them verily ; and their debtors they are. For 'if the Gentiles |^or-8. 1. &9. have been made partakers of their spiritual things, ""their duty is also ? ct- u- ". to minister unto them in carnal things. -^ When therefore I have per- ''Gah"' 1.' ^^' formed this, and have sealed to them ^this fruit, I will come by you s Phii. 4. 17. into Spain. ^^ And 'I am sure that, when I come unto you, I shall come ^"^p^ii' "\ in the fulness of the blessing of the Gospel of Christ. v 2 cor. 1. 11. ^^ Now I beseech you, brethren, for the Lord Jesus Christ's sake, ^n'™'^"„o and "for the love of the Spirit, "that ye strive together with me in your * or, are disobe- prayers to God for me ; ^^ that '"I may be delivered from them that ^'^'^^ g ^ *do not believe in Judaea ; and that ""my service which I have for Je- y ch. 1. 10. rusalem may be accepted of the saints ; ^^ that ^I may come unto you « Acts is. 21. with joy, (^by the will of God,) and may with you be "refreshed. ^■^ Now Jam. 4. is. ' 'the God of peace be with you all ! [Amen.] "2 cot'V^V^' 2 Tim. i. 16. Philemon 7, 20. § 55. — chap. xvi. 1-16. b ch. 16. 20. St. Paul recommends to the good offices of the Christians at Rome, Phebe, who was the g p°f' i3' n' bearer of this Epistle — He ereets Aquila and PriscLlla, whom he highly commends, and Phil. 4. 9._ the Church at their house — He salutes many of his Christian friends, some of whom g Thess 3' 16. , were probably his own converts, who were now settled at Rome. Heb. 13. 20. 1 I COMMEND unto you Phebe our sister, which is a servant of the Church \vhich is at "Cenchrea, ^ that *ye receive her in the Lord, as ^ becometh saints, and that ye assist her in whatsover business she hath j PhiK2.29.' need of you ; for she hath been a succourer of many, and of myself ^ ^°^'^ ^' ^■ also. 2 Greet Triscilla and Aquila my helpers in Christ Jesus, ^ (who have ^g'^g^xhiiV w for my life laid down their own necks : unto whom not only I give thanks, but also all the churches of the Gentiles), ° likewise greet "^the d 1 cor. 16. 19. church that is in their house. Salute my well-beloved Epenetus, who Phiiemon a. is 'the firstfruits of Achaia unto Christ. "^ Greet Mary, who bestowed « ^ ^°'- ^^- ^=- much labor on us. ' Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also ■'"were in Christ before me. ^ Greet Amplias my beloved in the Lord. Z^*'- ^■^■ ^ Salute Urbane, our helper in Christ, and Stachys my beloved. ^° Sa- lute Apelles approved in Christ. Salute them which are of Aristo- bulus' *househoid. ^^ Salute Herodion my kinsman. Greet them that * or, friends. be of the thousehold of Narcissus, which are in the Lord. ^^ Salute jOt, friends. Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord. ^^ Salute Rufus "'chosen in ^2 John 1. the Lord, and his mother and mine. ^^ Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 1^ Salute Philologus, and Julias, Nereiis, and his sister, and Olympas, and all the saints which are with them. ^^ Salute ''one another with a Aicor. le. 20. holy kiss. The Churches of Christ salute you ! 1 The'ss. 5. 26, ■' ' 1 Pet. 5. 14. § 56. — chap. xvi. 17-2u. St. Paul again admonishes them to avoid divisions, and the persons that cause them ; for they serve not Christ by preaching his doctrine, being only anxious for worldly gain ; and, not having spiritual gifts, they by good words and fair speeches deceive or per- vert the hearts of the unsuspecting Christian converts — He rejoices in their present VOL. II. 40 AA 314 ST. PAUL RAISES EUTYCHUS TO LIFE. [Part XIH § 56. obedience, and exhorts them to continue to discern and to practise that which is good, a Acts 15. 1 5 ^^^ '■° ^^ P'^''^ °^ simple respecting evil ; that is, avoiding all false doctrines, or exam- 24. 1 Tim. 6. 3. pies — He foretells the speedy destruction of the agents of Satan, who introduce divis- ^J^SJ"' ^^'a^^' ions in the Church, and concludes with his benediction. 2 iness. o. o, Tit ^3^10' ^' ^' ^^ Now I beseech you, brethren, mark them "which cause divisions 2 John 10. and offences contrary to the doctrine which ye have learned ; and "/Tim-Vs! 'avoid them. ^^ For they that are such serve not our Lord Jesus Christ, d Col. 2. 4. but 'their own belly : and ''by good words and fair speeches deceive Tit. i.'io. * the hearts of the simple. ^^ For 'your obedience is come abroad unto ^ch**i ^8 ^ ^^' "^^^ ' ^ ^™ §^^^ therefore on your behalf, but yet I would have you / Matt. 10. 16. -^wise unto that which is good, and *simple concerning evil. ^^ And ^the * o*i°L!^^s G^^ of peace ''shall tbruise Satan under your feet shortly. 'The grace g ch. 15.33. of our Lord Jesus Christ be with you ! [Amen.] h Gen. 3. 15. i ver. 24. 1 Cor. 5 ^'^- — '^^^'P- ^^i. 21, to the end. ij'"?i^?*^°o't'''' "^^ Apostle, in a postscript, sends the salutations of several persons who were with him 1 Thess'. 5! 23] — He sums up all, by ascribing glory to God, who alone has power to establish in the 2 The^. 3. 18. true faith of Christ, without the Law of Moses ; which before was a mystery, kept secret (although the calling of the Gentiles was predicted), but is now made manifest by the commandment revealed to St. Paul by the everlasting God, that all nations by his preacliing might have the knowledge of the obedience of faith, that they might believe 57. "00^1. 1 Phi] ^"^"^ obey — To God, who is only wise, to liim be glory for ever 1; -x "/'Km.^i! ^^ TiMOTHETJs "my workfcllow, and 'Lucius, and "Jason, and ''Sosi- 2. Heb. 13. 23. patcr, my kinsmen, salute you ! ^"^ I Tertius, who wrote this Epistle, the°Evangeiist' salute you in the Lord ! ^^ Gaius 'mine host, and of the Avhole Church, c^ct3^i7^5 saluteth you. ^Erastus the chamberlain of the city saluteth you, and d Acts 20. 4. Q,uartus a brother. -* The ^grace of our Lord Jesus Christ be with el Cor. 1.14. y^y ^11 ! AmCU. f A,ct5 19 2^ . . ■ ' . 2Tim. 4. 20. ^^ Now ''to him that is of power to stablish you 'according to my ^•.■'"|f • 20- 1 Thes. Gospel, and the preaching of Jesus Christ, ^according to the revelation h Eph. 3. 20. of the mystery, *which was kept secret since the world began, ^^ but 2 Thess! 2! 17! 'now is made manifest, and by the Scriptures of the Prophets, accord- &3. 3. Jude24. jjjg to the commandment of the Everlasting God, made known to all i ch *^ 16 . o ' jEphTi. 9. &3. nations for '"the obedience of faith: ^^ to "God only wise, be glory, 3^1, 5. Col. 1. through Jesus Christ for ever ! Amen. k 1 Cor. 2.7. [[Written to the Romans from Corinthus, and sent by Fhebe, servant coh i!' 26.^' of the church at Cenchrea.]] I Eph. 1. 9. r 1 2Tim. 1. 10. [END OF THE EPISTLE TO THE ROMANS.] Tit. 1. 2, 3. 1 Pet. 1. 20. ^----— -—-——-— —-—^---— V. JE. 58. J. p. 4771. m Acts 6. 7. ch. 1. 5. &15. 18. Section XIV. — From Macedonia St. Paul proceeds to Troas, where n 1 Tim. 1. 17. & . ^ ' 6. 16. Jude25. he ruises jiiUtychus to lije. :^^^=3=::^= Acts xx. 6-12. SECT. XIV. ^ And we sailed away from Philippi after "the days of unleavened bread, and came unto them Ho Troas in five days ; where we abode seven days. '^ And upon "the first day of the week, when the disciples Troas. camc together ''to break bread, Paul, ready to depart on the mor- a Ex. 12714 15. I'ow, prcachcd unto them, and continued his speech until midnight. & 23. 15. 8 ^j^(j there were many lights 'in the upper chamber, where they were J ch. 16. 8. 2 Cor. . i .. ..i o a i^i . • .i • i ^ ■ 2. 12. 2 Tim. 4. gathered together. ■' And there sat m the window a certam young /i Cot 16 2 ^^" named Eutychus, being fallen into a deep sleep : and as Paul Rev. 1. 10. was long preaching, he sunk down with sleep, and fell down from I'^coV. io.'i6."& the third loft, and was taken up dead. ^° And Paul went down, and "ii^i'fs'' -'^fell on him, and embracing him said, " Trouble ^not yourselves ; for / 1 Kings 17. 21. his life is in him." ^^ When he therefore was come up again, and eUM^'.^'. ^^^ broken bread, and eaten, and talked a long while, even till break bSeeNote25. of day, SO he departed. ^~ And they brought the young man alive, and were not a little comforted.'' Sect. XVIII.] ST. PAUL'S FAREWELL OF THE EPHESIANS, 315 Section XV. — From Troas to Assos and MityJene. Acts xx. 13, 14. ^^ And we went before to ship, and sailed unto Assos, there intend- ing to take in Paul : for so had he appointed, minding himself to go afoot. ^* And when he met with us at Assos, we took him in, and came to Mitylene. Section XVI. — From Mitylene to Chios. ' Acts xx. heginning of ver. 15. And we sailed thence, and came the next day over against Chios. Section XVII. — From Chios to Samos, and Trogyllium. Acts XK.part of ver. 15. And the next dav we arrived at Samos, and tarried at Trog-yllium. Section XVIII. — From Trogyllium to Miletus ; vjhere St. Paul meets, and talies his Farewell of, the Elders of the Church at Ejjhesus. Acts xx. latter part of ver. 15, to the end. ^^ And the next day we came to Miletus. ^^ For Paul had determined to sail by Ephesus, because he would not spend the time in Asia ; for "he hasted, if it were possible for him, 'to be at Jerusalem "the day of Pentecost. ^■^ And from Miletus he sent to Ephesus, and called the elders of the Church.'^ ^^ And when they were come to him, he said unto them, '■' Ye know, "^from the first day that I came into Asia, after what man- ner I have been with you at all seasons, ^^ ser\'ing the Lord mth all humility of mind, and with many tears, and temptations, which befell me 'by the lying in wait of the Jews ; ^° and how ^1 kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, ^^ testifying '^both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. — And now, behold ! ''I go (bound in the Spirit) unto Jerusalem., not knowing the things that shall befall me there ; ^^ save that 'the Holy Ghost witnesseth in every city, saying that bonds and afflictions *abide me. ^^ But •'none of these things move me, neither count I my life dear unto myself, 'so that I might finish my course with joy, 'and the ministry, "'which I have received of the Lord Jesus, to testify the Gospel of the grace of God. ^^ And, now, behold ! "I know that ye all, among whom 1 have gone preaching the kingdom of God, shall see my face no more. -^ Wherefore I take you to record this day, that I am "pure from the blood of all meji ; ^' for ^I have not shunned to declare unto 3'ou all 'the counsel of God. ^® " Take ^heed therefore unto yourselves, and to all the flock, over the which the Lloly Ghost Miath made you overseers, to feed the Church of 'God,"^ which He hath purchased "with his own blood. ^^ For I know this, that after my departing "shall grievous wolves enter in among you, not sparing the flock ; ^° also "of your ownselves shall men arise, speaking perverse things, to draw away disciples after them. ^^ Therefore watch, and remember, that ^by the space of three years I ceased not to warn every one night and day with tears. "- And now, brethren. I commend you to God, and ^to the word of his grace, which is able "to build you up, and to give you ""an inheritance among all them which are sanctified. ^^ I 'have coveted no man's silver, or gold, or apparel : ^^ yea, ye yourselves know, "that these hands have M 1 Tim. 1. 20. IJohn 2. 19. a; ch. 19. 10. 1/ Heb. 13. 9. zch. 9.31. o ch. 26.18. Eph. 1. 18. Col. 1. 12, 15. 1 Pet. 1.4. 6 1 Sam. 19. 3. 1 Cor. 9. 12. 2 Cor. 7. 2. & 11. 9. & 12. 17. e ch. 18. 3, 1 Cor. 4. 12. 1 Thess. SECT. XV. V. M. 58. J. P. 4771. Assos and Mitylene. SECT. XVI. V. M. 58. J. P. 4771. Chios. SECT. XVII. V. JE. 58. J. p. 4771. Samos and Trogj'Uium. SECT. XVIII. V. iE.58. J. p. 4771. Miletus. a ch. 18. 21. & 19. 21. & 21. 4, 12. b ch. 24. 17. c ch. 2. 1. 1 Cor. 16.8. c See Note 26. d ch. 18. 19. & 19. 1, 10. e ver. 3. / ver. 27. g ch. 18. 5. Mark l.lo.Luka 24. 47. ch. 2. 38. A ch. 19. 21. i ch. 21. 4, 11. 1 Thess. 3. 3. * Or, trait forms, j ch.ai. 13. Rom. 8. 35. 2 Cor. 4. 16. k 2 Tim. 4. 7. I ch. 1. 17. 2 Cor. 4. 1. m Gal. 1. 1. Tit. 1.3. n ver. 38. Rom. 15.23. ch. 18. 6. 2 Cor. 7.2. p ver. 20. q Luke 7. 30. John 15. 15. Eph. 1. 11. r 1 Tim. 4. 16. 1 Pet. 5. 2. s 1 Cor. 12. 28. t 3rr. Belsham would here read Lord, meaning the Father : but in Coloss. iii. 13. he would turn Christ into Lord, meaning the Father also. His design is manifest. — Ed. Eph. 1. 7, 14. Col. 1. 14. Heb. 9. 12. 1 Pet. 1. 19. Rev. 5. 9. d See Note 27. u See Heb. 9. 14. V Matt. 7. 15, 2 Pet. 2. 1. &: 3. 24. Heb. 9. 2. 9.2Thes3.3.8. 316 AGABUS PROPHESIES ST. PAUL'S IMPRISONMENT. [Part XIIL d Rom. 15. 1. 1 Cor. 9. 12. 2 Cor. 11.9, 12. & 12. 13. Eph. 4. 28. 1 Thess. 4. 11. &5. 14. 2Thes3. 3.8. e ch. 7. 60. & 21. 5. / Gen. 45. 14. & 46. 29. g ver. 25. ministered unto my necessities, and to them that were with me. ^^ I have showed you all things, ''how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, ' It is more blessed to give than to receive.' " ^^ And when he had thus spoken, he 'kneeled down, and prayed with them all. ^^ j/\nd they all wept sore, and ^fell on Paul's neck, and kissed him, ^^ sorrowing most of all for the words ^which he spake, that they should see his face no more. And they accompanied him unto the ship. SECT. XIX. V. M. 58. J. P. 4771. Cooa, Rhodes, Pa- tara, and Tyre. SECT. XX. V. M. 58. J. P. 4771. Tyre. a ver. 12. ch. 20. 23. e S6« Note 28. J ch 20. 36. c John 1. 11. SECT. XXI. V. M. 58. J. P. 4771. Ptoleraais. SECT. XXII. V. IE.. 58. J. P. 4771. Cssarea. a Eph. 4. II. 2 Tim. 4. 5. b ch. 6. 5. & 8. 26, 40. c Joel 2^28. ch. 2. 17. d ch. 11. 28. e ver. 33. ch. 20. 23. / ch. 20. 24. Section XIX. — From Miletus, to Cods and Rhodes and Patara : whence St. Paul, together with St. Lulce, the Writer of the Book of the Acts of the Apostles, sails in a Phoenician vessel to Syria, and lands at Tyre. Acts xxi. 1-3. ^ And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara. ^ And finding a ship sailing over unto Phoenicia, we went aboard, and set forth : ^ now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre ; for there the ship was to unlade her burden. Section XX. — St. Paul and St. Luke continue at Tyre seven Days. Acts xxi. 4-6. '^ And finding disciples, we tarried there seven days : "who said to Paul through the Spirit, that he should not go up to Jerusalem.^ ^ And when we had accomplished those days, we departed and went our way ; and they all brought us on our way, with wives and chil- dren, till we were out of the city ; and 'we kneeled down on the shore, and prayed. ^ And when we had taken our leave one of another, we took ship ; and they returned "^home again. Section XXI. — They proceed from Tyre to Ptolemais. Acts xxi. 7. And when we had finished our course, from Tyre we came to Ptol- emais. and saluted the brethren, and abode with them one day. Section XXII. — From Ptolemais to Ccesarea, to the House of Philip the Evangelist — Agahus prophesies the near Imprisonment of St. Paul. Acts xxi. 8-14. ^ And the next day we that were of Paul's company departed, and came unto Caesarea ; and we entered into the house of Philip "the Evangelist, Svhich was one of the Seven, and abode with him. ^ And the same man had four daughters, virgins, 'which did prophesy. ^° And as we tarried there many days, there came down, from Judsea a certain prophet, named ''Agabus ; " and when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, " Thus saith the Holy Ghost, 'So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." 12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. ^^ Then Paul answered, " What ^mean ye to weep and to break mine heart ? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Sect. XXIV.] ST. PAUL IS APPREHENDED AT JERUSALEM. 317 Lord Jesus. ^* And when he would not be persuaded, we ceased, ^say- ^ge'^'' Life n ing, '•' The will of the Lord be done ! " 2.&^2.42. SECT. xxni. Section XXIIL — St. Paul and St. Luke arrive at Jerusalem, and pre- sent themselves to St. James and the Church. V. M. 58. Acts x.xi. 15-26. J- ^- ^^'^l- 15 And after those days we took up our carriages, and went up to erusa^em. Jerusalem. ^"^ There went with us also certain of the disciples of Caes- area, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 1^ And "when we were come to Jerusalem, the brethren received <^ '^^- 1^- '^• us gladly. ^^ And the day following Paul went in with us unto 'James ; * ch. is. i3. oai 1. 19&29 and all the elders were present. ^^ And when he had saluted them, "he declared particularly what things God had wrought among the '' -^^'J^^'-^'i^ Gentiles ''by his ministry. ~^ And when they heard it, they glorified d ch. i. it. eh. the Lord, and said unto him, " Thou seest, brother, how many thou- "''■~^' sands of Jews there are which believe; and they are all 'zealous of " iqI'^^gIx^^.u. the Law. ^^ And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying, ' That they ought not to circumcise their children, neither to walk after the customs.' ^' What is it therefore ? the multitude must needs come together ; for they will hear that thou art come. ^'^ Do therefore this that we say to thee : we have four men which have a vow on them. Them take, and purify thyself with them, and be at charges with them, that they may ■''shave their heads ; and all may know, that those -^ig "c"' is^isf ' things, whereof they were informed concerning thee, are nothing ; but that thou thyself also walkest orderly, and keepest the Law. ^^ As touch- ing the Gentiles which believe, ^we have written, and concluded that ^ they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication." ^^ Then Paul took the men, and the next day purifying himself with them, ''entered into the temple, Ho signify the accomplishment of the jNum. e. i3. days of purification, until that an offering should be offered for every f see Note 29 one of them.*' ■ - — Section XXIV. — St. Paul is apprehended by the Chief Captain of '_i_ the Temple, in consequence of a Mob, occasioned by some of the V.^E. 58. Asiatic Jews, ivho met St. Paul in the Temple. J- P- 4771. Acts Xxi. 27-36. Jerosalem. ^'' And when the seven days were almost ended, "the Jews which a ch. 24. is. were of Asia, when they saw him in the temple, stirred up all the people, and ''laid hands on him, ^^ crying out, " Men of Israel, help ! '"^'"•-^-^i- This is the man, 'that teacheth all men every where against the people, " <^h.24. 5, 6. and the Lavi^, and this place ; and further, brought Greeks also into the temple, and hath polluted this holy place." -° (For they had seen before with him in the city ''Trophimus an Ephesian, whom they sup- d ch. 20. 4. posed that Paul had brought into the temple.) 3° And 'all the city ech. 26. ai. was moved, and the people ran together ; and they took Paul, and drew him out of the temple ; and forthwith the doors were shut. ^1 And as they went about to kill him, tidings came uato the chief captain of the band, that all Jerusalem was in an uproar ; ^^ who -^im- /^c''- 23. 27. & 24. mediately took soldiers and centurions, and ran down unto them. And when they saw the chief captain and the soldiers, they left beat- ing of Paul. ^" Then the chief captain came near, and took him, and ^commanded him to be bound with two chains ; and demanded who ^23"' 318 ST. PAUL'S DEFENCE BEFORE THE POPULACE. [Part XIIL ft Luke 23. 18. John 19. 15. ch. 22. 22. he was, and what he had done. ^* And some cried one thing, some another, among the multitude. And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. 3^ And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people ; ^^ for the multi- tude of the people followed after, crying, " Away ''with him ! " SECT. XXV. V. JE. 58. J. P. 4771. Jerusalem. a See ch.5. 36. b ch. 9. 11. &22. 3. c cli. 12. 17. e ch. 21. 39. 2 Cor. 11. 22. Phil. 3. 5. / Deut. 33. 3. 2 Kings 4. 38. Luke 10. 39. g ch. 5. 34. h ch. 26. 5. i ch. 21.20. Gal. 1. 14. j Rom. 10. 2. k ch. 8. 3. & 23. 9,10,11. Phil. 3. 6. 1 Tim. ]. 13. I Luke 23. 66. ch. 4.5. m ch. 9. 2. & 26. 10, 12. n ch. 9. 3. & 26. 12, 13. o ch. 9. 7. Dan. 10.7. p ch. 9. 17. 5 ch. 10.22. r 1 Tim. 3. 7. 4 ch. 3. 13. & 5. 30. t ch. 9. 15. & 26. 16. « 1 Cor. 9. 1. & 15. 8. ch. 3. 14. & 7. 52. V 1 Cor. 11.23. Gal. 1. 12. v> ch. 23. 11. X ch. 4. 20. & 26. 16. y ch. 9. 38. lleh. 10.22. z ch. 9. 14. Rom. 10. IH. a ch. 9. 96. 2 Cor. 19. 2. b ver. 14. c Matt. 10. 14. Section XXV. — St. Paul makes his Defence before the Populace. Acts xxi. 37, to the end, and xxii. 1-21. ^^ And as Paul was to be led into the castle, he said unto the chief captain, " May I speak unto thee ? " Who said, " Canst thou speak Greek ? ^^ Art "not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers ? " ^^ But Paul said, " I ''am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city : and, I beseech thee, suffer me to speak unto the people." '^^ And when he had given him licence, Paul stood on the stairs, and '^beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, — ^ " Men, ''brethren, and fathers, hear ye my defence which I make now unto you ! " ^ (And when they heard that he spake in the He- brew tongue to them, they kept the more silence ; and he saith,) •' " I 'am verily a man which am a Jew, born in Tarsus, a city in CiHcia, yet brought up in this city, -^at the feet of ^Gamaliel, taught ''ac- cording to the perfect manner of the Law of the fathers, and 'was zealous toward God, •'as ye all are this day ; * and ''I persecuted this way unto the death, binding and delivering into prisons both men and women : ^ as also the high priest doth bear me witness, and 'all the estate of the elders ; "'from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. '^ And "it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me ; '' and I fell unto the ground, and heard a voice saying unto me, ' Saul ! Saul ! why persecutest thou me? ' ^ And I answered, ' Who art thou. Lord ? ' And He said unto me, ' I am Jesus of Nazareth, whom thou perecutest.' ^ And "they that were with me saw indeed the light, and were afraid ; but they heard not the voice of Him that spake to me. ^^ And I said, ' What shall I do, Lord ? ' And the Lord said unto me, ' Arise, and go into Damascus ; and there it shall be told thee of all things which are appointed for thee to do.' ^^ And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. ^'^ And ''one Ananias, a devout man according to the Law, 'having a good report of all the 'Jews which dwelt there, ^^ came unto me, and stood, and said unto me, ' Brother Saul, receive thy sight! ' And the same hour I looked up upon him. 1'' And he said, ' The 'God of our fathers 'hath chosen thee, that thou shouldst know his will, and "see that Just One, and "shouldst hear the voice of his mouth ; ^^ for ""thou shalt be his witness unto all men of 'what thou hast seen and heard. ^^ And now why tarriest thou ? arise, and be baptized, '-'and wash away thy sins, ''calling on the Name of the Lord.' " " And "it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; ^^ and 'saw Him saying unto me, ' Make 'haste, and get thee quickly out of Jeru- salem ; for they will not receive thy testimony concerning me.' ^^ And Sect. XXVIII.] ST. PAUL ARRAIGNED BEFORE THE SANHEDRIN. 319' I said, ' Lord! ''they know that I imprisoned and 'beat in every syna- <« ver. 4. ch. 8. 3. gogue them that behaved on Thee; ^Oand^when the blood of thy ^ *^'''^'- ^°- ^'■• martyr Stephen was shed, I also was standing by, and ^consenting ^ Luke 11. 48. [unto his death], and kept the raiment of them that slew him.' ^i And ^^-s-i-Kom.i. He said unto me, ' Depart, ''for I will send thee far hence unto the a ch. 9. 15. &.13. ri .-, , „ 2, 46, 47. & 18. (ientiles. e. & 26. 17. Rom. 1. 5. &n. ^^^=^^^^===^= I 13. &15. ]6. Gal. 1. 15, 16. & Section XXVI. — On declaring his Mission to lyreach to the Gentiles, '^'lll''rm'i^. the Jews clamor for his Death. 2Tim. 1. li. Acts xxii. 22. And they gave him audience unto this word, and then lifted up their sect. xxvi. voices, and said, " Away "with such a fellow from the earth ! for it is y. JE. 58. not fit that 'he should live ! " , j. p. 4771. Jerusalem. Section XXVII. — St. Paul claims the Privilege of a Roman Citizen, a ch. 21. 36. Acts xxii. 23-29. b ch. 25. 24. ^^ And as they cried out, and cast off their clothes, and threw dust ^=' into the air, ^'^ the chief captain commanded him to be brought into sect, xxvii. the castle, and bade that he should be examined by scourging ; that y "^50 he might know wherefore they cried so against him. -^ And as they j p 4771 bound him with thongs, Paul said unto the centurion that stood by, Jerusalem. "Is "it lawful for you to scourge a man that is a Roman, and uncon- ^ ^^^ — demned ? " ^^ When the centurion heard that, he went and told the chief captain, saying, " Take heed what thou doest ; for this man is a Roman." ^'^Then the chief captain came, and said unto him, " Tell me, art thou a Roman ? " He said, " Yea." ^^ And the chief captain answered, " With a great sum obtained I this freedom." And Paul said, "But I was free-born." ^^ Then straightway they departed from g see Note 30. him which should have *examined him ; and the chief captain also *,°^' '"'"'"'•'^'^ was afraid, after he knew that he was a Roman, and because he had bound him. Section XXVIII. — St. Paul is brought before the Sanhedrin, who are sect^wiii. summoned by the Captain of the Temple. V. JE. 58. Acts xxii. 30, and xxiii. 1-10. J. P. 4771. ^'^ On the morrow, because he would have known the certainty Jerusalem. wherefore he was accused of the Jews, he loosed him [from /ti.s bands], and commanded the Chief Priests and all their Council to appear, and brought Paul down, and set him before them. ^ And Paul, earnestly beholding the Council, said, " Men and brethren, "I have lived in all ''i''cm^.''4.^4: good conscience before God until this day." ^And the high priest, 4%°''^^i.^^^\% Ananias, commanded them that stood by him, Ho smite him on the Heb. 1.3.18. ' mouth. 3 Then said Paul unto him, " God shall smite thee, thou *jer^iofj.1'ohn whited wall ! for sittest thou to judge me after the Law, and 'com- ^^•^• mandest me to be smitten contrary to the Law ? " ^ And they that stood "o'em'. 25! 1^2. by said, " Pi.evilest thou God's high priest ? " s Then said Paul, " I •'"'"' ^- "^■' ''wist not, brethren, that he vi'as the high priest; Tor it is "writtCR, '^'=h-24. n. ' Thou Shalt not speak evil of the ruler of thy people.' " J IZ^tw.^' ^ But when Paul perceived that the one part were Sadducees, and f pjf g^J^"^''- the other Pharisees, he cried out in the Council, " Men and brethren ! Judes. ' ^l am a Pharisee, the son of a Pharisee ; 'of the hope and resurrection ■f^^ -''• ^- ^'''' of the dead I am called in question ! " '''And when he had so said, „^ ch! 24. 15,21. there arose a dissension between the Pharisees and the Sadducees ; to^'^' ^' ^ ^' and the multitude vv^as divided. ^ForHhe Sadducees say that there is a Man. kj. 93. •ii 1 • • 1 1 -n,T . . Mark 12. 18. no resurrection, neither angel, nor spirit ; but the Pharisees confess both. Luke 20. 27. 320 THE JEWS CONSPIRE AGAINST ST. PAUL. [Part. XIIL ^ And there arose a great cry ; and the Scribes, that were of the Phari- 'g'^';- 25- 25. & 26. sees' part arose, and strove, saying, " We 'find no evil in this man ; j ch. 22. 7, 17, t>ut ■'if a spirit or an angel hath spoken to him, [let *us not fight against God]." 1° And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, com- manded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. 18. k ch. 5. 39, SECT. XXIX. Section XXIX. — St. Paul is encouraged hy a Vision to persevere. Y. M. 58. Acts xxiii. 11. And "the night following, the Lord stood by him, and said, " Be of good cheer [Paul] ! for as thou hast testified of me in Jerusalem, so J. P. 4771. Jerusalem. '^^'ii.' ^' ^ ^^' must thou bear witness also at Rome _::_ ■ Section XXX. — In consequence of the Discovery of a Conspiracy to V. M. .58. Mil St. Paul, he is removed by Night from Jerusalem, through An- J. P. 4771. tipatris to Ccesarea. Csesare"!' AcTS xxiii. 12, to the end. ~~~ ^^ And when it was day, "certain of the Jews banded together, and fl V6r. 21 30 ch 25. 3. ' ■ ■ bound themselves *under a curse, saying, that they would neither eat * Or, with an oath nor drink till they liad killed Paul.' ^^ And they were more than forty of execration. i • i i • • . . i See Note 35. which had made this conspiracy ; ^^and they came to the Chief Priests and elders, and said, " We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. ^^ Now there- fore ye, with the Council, signify to the chief captain that he bring him down unto you [to-morrow], as though ye would inquire some- thing more perfectly concerning him : and we, or ever he come near, are ready to kill him." ^^ And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul, " Then Paul called one of the centurions unto him, and said, " Bring this young man unto the chief captain ; for he hath a certain thing to tell him." ^^ So he took him, and brought him to the chief captain, and said, " Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee." ^^Then the chief captain took him by the hand, and went with him aside privately, and asked him, "What is that thou hast to tell me?" ^^ And he said, b ver. 12. " The 'Jews have agreed to desire thee that thou wouldst bring down Paul to-morrow into the Council, as though they would inquire some- what of him more perfectly. ^^ But do not thou yield unto them ; for there lie in wait for liim of them more than forty men, wliich have bound themselves with an oath, that they will neither eat nor drink till they have killed him ; and now are they ready, looking for a prom- ise from thee." ^~ So the chief captain then let the young man depart, and charged him, " See thou tell no man that thou hast showed these things to me." ^^ And he called unto him two centurions, saying, " Make ready two hundred soldiers to go to Csesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night ; ^^ and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor." ^^ And he wrote a letter after this manner : — ^'^ " Claudius Lysias unto the most excellent governor Fehx sendeth t ch. 21. 33. & " greeting ! ^^ This ""man was taken of the Jews, and should have been ^''' ^' " killed of them : then came I with an army, and rescued him, having Sect. XXXL] PAUL IS ACCUSED BEFORE FELIX. 321 " understood that he was a Roman. ~® And ''when I would have known ^ "^^ ^- ^^■ *' the cause wherefore they accused him, I brought him forth into " their Council ; ^^ whom I perceived to be accused 'of questions of '^tii.' ^^' ^ " their Law, 'but to have notliing laid to his charge worthy of death or /ch. q6. 31. " of bonds. ^^ And °'when it was told me how that the Jews laid wait ^ ""' ^° " for the man, I sent straightv/ay to thee, and ''gave commandment to ''g"'"'^* s. &25. " his accusers also to say before thee what they had against him. " Farewell ! " ^^ Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. ^^ On the morrow they left the horsemen to go with him, and returned to the castle. ^^ Who, when they came to Cassarea, and delivered the epistle to the governor, pre- sented Paul also before him. ^'^ And when [the governor] had read the letter, he asked of what province he was ; and when he understood that he was of 'Cilicia, ^^ " Pwill hear thee," said he, " when thine j °^' 24' jjo^ accusers are also come." And he commanded him to be kept in 25. 16. iXT JJ ■ J V. I 11 * Matt. 27.27. Herod s judgment-hall. Section XXXI. — St. Paul is accused of Sedition before Felix, sect^xxi. the Governor of Judcea — His Defence. V. M. 58. Acts xxiv. 1-21. J- P- 4771. ^ And after "five days ''Ananias the high priest descended with the ^sarea. elders, and with a certain orator, named Tertullus, who informed the " ch. 21. 27. governor against Paul. ^ And when he was called forth, Tertullus be- 33. & 25. 2. ' gan to accuse him, saying, — " Seeing that by thee we enjoy great quietness, and that very worthy " deeds are done unto this nation by thy providence, ^ we accept it " always, and in all places, most noble Felix ! with all thankfulness. " ^ Notwithstanding, that I be not further tedious unto thee, I pray '' thee that thou wouldest hear us of thy clemency a few words. ^ For " "we have found this man, a pestilent /e//ow, and a mover of sedition e. 13. & i6.'2o." " among all the Jews throughout the world, and a ringleader of the ^.^I'pet^^'ia, " sect of the ''Nazarenes ; ^ who ''also hath gone about to profane the ^^• "temple; whom we took, and would 'have judged according to our dch. 21.28. " Law. '' But ^the chief captain, Lysias, came upon us, and with great ' J"''" i^. 31. " violence took him away out of our hands, ^ commanding °his accus- '^"^{^^^^q " ers to come unto thee ; by examining of whom thyself mayest take " knowledge of all these things, whereof we accuse him." ^ And the Jews also assented, saying that these things were so. ^° Then Paul, after that the governor had beckoned unto him to speak, answered, — '• Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself; ^^ be- cause that thou mayest understand, that there are yet but twelve days A^ver. n. ch. 21. since I went up to Jerusalem '"for to worship. ^^ And 'they neither i ch. 25. e. & 28. found me in the temple disputing with any man, neither raising up -3^3^^,038 ^4 the people, neither in the synagogues, nor in the city ; ^^ neither can ch. 9. 2. they prove the things whereof they now accuse me. ^'^ But this I con- f cl^2™22 &28 fess unto thee, that after ^the way which they call heresy, so worship ss- I the ''God of my fathers, believing all things which are written in 'the '"e,''?.' & bs! 20^*^' Law and in the Prophets ; ^^ and "have hope toward God (which they « Dan. 12. 2. themselves also allow), "that there shall be a resurrection of the dead, „ ch. 23. i.' both of the just and unjust. ^^ And "herein do I exercise myself, to have p ch. 11. 29 30. always a conscience void of offence toward God, and toivard men . ^'^ Now 15. 25. 2'cor. 8. after many years ^1 came to bring alms to ray nation, and offerings ; '^^ ^i Qg 27 ^® whereupon 'certain Jews from Asia found me purified in the tem- 4^26.21.' VOL. II. 41 322 TRIAL OF PAUL BEFORE FESTUS. [Part Xttl. r ch. 23. 30. & 25.16. pie, neither with multitude, nor with tumult ; ^^ who '"ought to have been here before thee, and object, if they had aught against me. ^" Or else let these same here say, if they have found any evil doing in me, while I stood before the Council, ^^ except it be for this one voice, :^ch.23. 6. &28. that I cried standing among them, ' Touching 'the resurrection of the dead I am called in question by you this day ! ' " SECT. XXXII. V.iE. 58. J. P. 4771. Ceesarea. I See Note 34. 16. Section XXXII. — After many Conferences with Felix, St. Paul is detained in Prison till the Arrival of Porcius Festus. Acts xxiv. 22, to the end. ^^ And when Felix heard these things, having more perfect knowl- edge of that way, he deferred them, and said, " When "Lysias the chief captain shall come down, I will know the uttermost of 'your matter." ^^ ^^d he commanded a centurion to keep Paul, and to let b ch. 27. 3. &28. him have liberty, and 'that he should forbid none of his acquaintance to minister or come unto him. ^* And after certain days, when Felix came with his wife Drusilla (which was a Jewess), he sent for Paul, and heard him concerning the faith in Christ. ^^ And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, " Go thy way for this time ; when I have a convenient season, I will call for thee." ^^ He hoped also that "money should have been given him of Paul, [that he might loose him :] wherefore he sent for him the oftener, and communed with him. ^^ But after two years Porcius Festus came into Felix' room ; and Felix, ''willing to show the Jews a pleasure, left Paul bound." c Ex. 23. 8. d Ex. 23. 2. ch. 12. 3. & 25. 9, 14. ra See Note 35. sECT^xxiii. Section XXXIII. — Trial of St. Paul before Festus — He appeals to the Emperor. Acts xxv. 1-12. ^ Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. ^ Then "the high priest and the chief of the Jews informed him against Paul, and besought him, ^ and desired favor against him, that he would send for him to Jeru- salem, 'laying wait in the way to kill him. '^ But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither. ^ " Let them therefore," said he, " which among you are able, go down with me, and accuse this man, "if there be any wickedness in him." ^ And when he had tarried among them *more than ten days, he went down unto Caesarea ; and the next day sitting on the judgment- seat commanded Paul to be brought. ''' And when he was come, the Jews which came down from Jerusalem stood round about, ''and laid many and grievous complaints against Paul, which they could not prove : ^ while he answered for himself, " Neither 'against the Law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all." ^ But Festus, ^willing to do the Jews a pleasure, answered Paul, and said, " Wilt ^thou go up to Jerusalem, and there be judged of these things before me?" '^"Then said Paul, ' I stand at Caesar's judgment-seat, where I ought to be judged. To the Jews have I done no wrong, as thou very well knowest. ^^ For ''if I be an offender, or have committed any thing worthy of death, I re- fuse not to die ; but if there be none of these things whereof these accuse me, no man may deliver me unto them. T appeal" unto Cassar ! " i^ Then Festus, when he had Conferred with the Council, V.^. 60. J. P. 4773. Caesarea. a ch. 24. 1. ver. 15. b ch. 23. 12, 15. c ch. 18. 14. ver. 18. * Or, as some copies read, no more than eight or ten days. d Mark 15. 3. Luke 23. 2, 10. ch. 24. 5, 13.^ e ch. 6. 13. & 24, 12. & 28. 17. / ch. 24. 27. g ver. 20. h ver. 25. ch. 18. 14. & 23. 29. & 26. 31. i ch. 26.32. & 28, 19. n See Note 36. Sect. XXXV.] PAUL'S DEFENCE BEFORE FESTUS AND AGRIPPA. 323 answered, "Thou hast appealed unto ^Caesar ; unto Ceesar shalt -^in treTedarativl thou go." form.-ED. Section XXXIV. — Curious Account given to Agrippa by Festus, of sect, xxxr. the Accusation against St. Paul. V. M. 60. Acts xxv. 13-22. J. P. 4773. 13 And after certain days, King Agrippa and Bernice came unto csesarea. Csesarea to salute Festus. ^^And when they had been there many days, Festus declared Paul's cause unto the king, saying, " There "is ach. 24. 27. a certain man left in bonds by Felix : ^^ about ''whom, when I was at » vei. 2, 3. Jerusalem, the Chief Priests and the elders of the Jews informed me, desiring to have judgment against him. ^^ To ^whom I answered, ' It " ^•ei--4,5. is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.' 1'^ Therefore, when they were come hither, "^without any delay on the d ver. e. morrow I sat on the judgment-seat, and commanded the man to be brought forth. '^ Against whom when the accusers stood up, they brought none accusation of such things as I supposed; ^'^hui'had ^^^■^■'^^•^ certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. ^° And be- cause *I doubted of such manner of questions, I asked him whether *Ot,i was doubt- he would go to Jerusalem, and there be judged of these matters, hereof. "'"^"""^ 21 But when Paul had appealed to be reserved unto the thearing of t oi, judgment. Augustus, I commanded him to be kept till I might send him to Csesar." ^^ Then -^Agrippa said unto Festus, " I would also hear the / see ch. 9. 15. man myself." " To-morrow," said he, " thou shalt hear him." Section XXXV. — St. Paul defends his Cause before Festus and sect. xxxv. Agrippa — Their Conduct on that Occasion. „ '^nr. Acts xxv. 23, to the end, and chap. xxvi. j p 4773. ^3 And on the morrow, when Agrippa was come, and Bernice, with cxsarea. great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. ^^ And Festus said, " King Agrippa, and all men which are here present with us, ye see this man, about whom "all the '^ ^er.s, 3,7. multitude of the Jews have dealt with me, botli at Jerusalem, and also here, crying that he ought 'not to live any longer. ~^ But when I found * ch- 22. 22. that 'he had committed nothing worthy of death, ''and that he himself "^^'3^^'^'^^'^ hath appealed to Augustus, I have determined to send liim. ^^ Of whom d ver. 11, 12. I have no certain thing to write unto my lord ; wherefore I have brought him forth before you, and specially before thee, O King Agrippa ! that, after examination had, I might have somewhat to write. ^^ For it seem- eth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him." chap. xxvi. ^ Then Agrippa said unto Paul, " Thou art permitted to speak for thyself." Then Paul stretched forth the hand, and answered for himself: — ^ " I think myself happy. King Agrippa ! because I shall answer for myself this day before thee touching all the things whereof I am ac- cused of the Jews ; ^ especially because I know thee to be expert in all customs and questions which are among the Jews. Wherefore I beseech thee to hear me patiently. ^ " My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews ; ^ which knew me 324 PAUL'S DEFENCE BEFORE FESTUS AND AGRIPPA. [Part XIII. « ch. 92. 3. &23. from the beginning, (if they would testify,) that after "the most straitest Phil. 3.5. ' ' sect of our religion I lived a Pharisee. ^ And ^now I stand and am /ch. 23. 6. judged for the hope of ° the promise made of God unto our fathers; ^22. "is. & 26. 4. '^ unto which prornise ''our twelve tribes, instantly serving 'God *day i8.^i5.^2s°m"'7. ^nd night, ^hope to come ; for which hope's sake. King Agrippa ! I Is.' I^s.^fc V^M. ^™ accused of the Jews. ^ Why should it be thought a thing incredi- & 9. 6. & 40. 10. ble with you, that God should raise the dead? Jer. 23. 5. & 33. oTt-ii 14, 15, 16. Ezek. ^"1 '^venly thought with myself, that 1 ought to do many things Dan. 9. 24. Mic.' coutrary to the name of Jesus of Nazareth. i° Which 'thing I also did Rom! 15.' sf m iri Jerusalem ; and many of the saints did I shut up in prison, having 2. 13. received authority "from the Chief Priests ; and when they were put t Luke 2. 37. to death, I gave my voice against them ; ^^ and "I punished them oft 1 ThTss^'3°'io. ^^ every synagogue, and compelled them to blaspheme ; and being *Gi. night and excccdingly mad against them, I persecuted them even unto strange ■'phii 3 11 cities. 1- Whereupon °as I went to Damascus, with authority and com- 4 john.16. 2. missiou from the Chief Priests, ^■'at mid-day, O king ! I saw in the ,^T"^'}'^\ J way a light from heaven, above the brightness of the sun, shining 13. round about me and them which journeyed with me. '* And when we "L'^&.V^' ^^' were all fallen to the earth, 1 heard a Voice speaking unto me, and say- n oh. 22. 19. ing in the Hebrew tongue, ' Saul ! Saul ! why persecutest thou me ? it o^ch. 9. 3. & 22. jg i^^j.^ £qj. ^i^gg j^ j^-^]^ against the pricks.' ^^ And I said, ' Who art thou. Lord ? ' And he said, ' I am Jesus whom thou persecutest. 1^ But rise, and stand upon thy feet ; for I have appeared unto thee p ch. 22. 15. for this purpose, ^to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee ; " delivering thee from the people, and from the q ch. ^. 21. Gentiles, 'unto whom now I send thee, ^^ to "^open their eyes, and ^to '7. Luke 1. 79. ' turn them from darkness to light, and from the power of Satan unto 2°cor^4.^4! Eph. God, 'that they may receive forgiveness of sins, and "inheritance among 1. 18. 1 Thess. ti^em which are "sanctified by faith that is in me.' s 2 Cor. 6. 14. ^^ " Whereupon, O King Agrippa ! I was not disobedient unto the f.''coLi.^i3f' ^' heavenly vision ; ^° but "showed first unto them of Damascus, and at iPet. 2. 9,25. Jerusalem, and throughout all the coasts of Judaea, and ^Aen to the M Eph. 1.11. Col. Gentiles, that they should repent, and turn to God, and do "^works 1. 12. meet for repentance. ^^ For these causes '•'the Jews caught me in the V ch 20 3^ w ch. 9. 2o~ 22, temple, and went about to kill me. ^^ Having therefore obtained help 13' & 14 fe'ie" ^^ God, I continue unto this day, witnessing both to small and great, &17, &'i8, &' saying none other things than those ''which the Prophets and "Moses 19 & 20 & 21 x Matt. 3'. 8. did say should come ; ^^ that 'Christ should suffer, and "that he should J/ ch. 21. 30, 31. be the first that s'hould rise from the dead, and ''should show light ''44."ch. 24. 14. & unto the people, and to the Gentiles." 28. 23. Rom. 3. 24 ^j^^j ^^ j^g ^j^^g gpake for hlmsclf, Festus said with a loud voice, ffi Johns. 46. "Paul, 'thou art beside thyself! much learning doth make thee mad." j^Luke 24. 26, 25 gy^ j^c Said, " I am not mad, most noble Festus ! but speak forth ci Cor. 15.90. the words of truth and soberness. ^^ For the king knoweth of these i.°5'. ' ' ^'^' things, before whom also I speak freely ; for I am persuaded that none d Luke 2. 32. Qf thcsc things are hidden from him ; for this thing was not done in a Vhn'io! 20. ' corner. ^'' King Agrippa, believest thou the Prophets ? I know that l.^i3'ii.%'t thou believest." ^^ Then Agrippa said unto Paul, " Almost thou per- !"• suadest me to be a Christian." ^^ And Paul said, " I^would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds." ^" And when he had thus spoken, the King rose up, and the Gov- ernor, and Bernice, and they that sat with them ; ^^ and when they ^ ch^-s. 29.& were gone aside, they talked between themselves, saying, " This ^man doeth nothing worthy of death or of bonds." ^^ Then said Agrippa A ch.25. II. unto Festus, " This man might have been set at liberty, ''if he had not appealed unto Csesar." Sect. IV.] THE FOURTH JOURNEY OF ST. PAUL. 325 • 1 STi'O'T' XXXVI Section XXXVI. — St. Paul, being surrendered as a Prisoner to the '. — Centurion, is prevented from completing this Journey, by returning V. ^. 60 to Antioch, as he had usually done. ^-J- ^'"''^ Acts xxvu. 1., And when "it was determined that we should sail into Italy, they " <=''• ^- ^^' ^ delivered Paul and certain other prisoners unto one named Julius, a centurion, of Augustus' band." o See Note 37. PART XIV. THE FOURTH JOURNEY OF ST. PAUL. SECT. I. Section I. — St. Paul commences his Voyage to Rome as a Prisoner. '^ an Acts xxvii. 2. j p ^^yg And entering into a ship of Adramyttium, we launched, meaning to on the voyage to sail by the coasts of Asia ; one "Aristarchus,* a Macedonian of Thessa- — ' lonica, being with us. "^''^I'f'-, ' ~ a See Note 1. Section II. — The Ship arrives at Sidon, from whence it proceeds to sect. ii. Cyprus. V. ^eTco. Acts xxvii. 3, 4. j. p. 4773. ^ And the next day we touched at Sidon. And Julius "courteously suion. entreated Paul, and gave him liberty to go unto his friends to refresh « ch. 24.23. & as himself. "* And when we had launched from thence, we sailed under ^*'' Cyprus, because the winds were contrary. Section III. — After changing their Ship at Tyre, they proceed to sect. hi. Cnidus, Salmone in Crete, and the City of Lasea. V. ^E. 60. Acts xxvii. 5-8. J. P. 4773. ^ And when we had sailed over the sea of Cilicia and Pamphylia, we voyage to Rome. came to Myra, a city of Lycia. ^ And there the centurion found a ship of Alexandria'' saiHng into Italy ; and he put us therein. '''And when b see Note 2. we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under *Crete, over against * o^ ^™'''J- Salmone ; ® and, hardly passing it, came unto a place which is called The Fair Havens ; nigh whereunto was the city of Lasea. ________ Section IV. — St. Paul warns the Master of the Ship of the Danger sect. iv. they were in — They attempt to reach Phenice in Crete. Y ~^qq Acts xxvii. 9-13. J. p. 4773. 9 Now when much time was spent, and when sailing was now dan- voyage^Rome arerous, "because the fast was now already past, Paul admonished them, '^tho fast was on Yn 1-1 1 ^, oi- I T • 1 1 ■ -11 1 . , the tenth day of i"and said unto them, " Sirs! 1 perceive that this voyage will be with the seventh *hurt and much damage, not only of the lading and ship, but also of aT^aV.' our lives." i' Nevertheless the centurion believed the master and the * '^'"^ "'J'"'!'- owner of the ship, more than those things which were spoken by - Paul. ^^ And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter ; which is a haven of Crete, VOL. II. , BB 326 ST. PAUL IS SHIPWRECKED. [Part XIV. and lieth toward the south-west and north-west. ^^ And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. SECT. V. V.^. 60. J. P. 4773. Voyage to Rome. * Or, beat. c See Note 3. d See Note 4. a Jonah 1. 5. 5 ch. 23. 11. c Dan. 6. 16. Rom. 1. 9. 2 Tim. 1. 3. d Luke 1. 45. Rom. 4. 20, 21. 2 Tim. 1. 12. e ch. 28. 1. e See Note 5. / 1 Kings 1. 52. Matt. 10. 30. Luke 12. 7. & 21. 18. g 1 Sam. 9. 13. Matt. 15. 36. Mark 8. 6. John 6. 11. 1 Tim. 4. 3, 4. h ch. 2. 41. & 7. 14. Rom. 13. 1. 1 Pet. 3. 20. t Or, cut the anchors, they left them in the sea, &c. fSeeNoteB. Section V. — The Ship is wrecked, but the Lives of all on hoard are saved, as St. Paul had foretold. Acts xxvii. 14, to the end. ^* But not long after there *arose against it a tempestuous' wind, called Euroclydon.'' ^^ And when the ship was caught, and could not bear up into the wind, we let her drive. ^^ And running under a certain island which is called Clauda, we had much work to come by the boat ; ^^ which when they had taken up, they used helps, undergirding the ship ; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. ^® And we being exceedingly tossed with a tempest, the next day they lightened the ship ; ^^ and the third day "we cast out with our own hands the tackling of the ship. ^^ And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. ^^ But after long abstinence Paul stood forth in the midst of them, and said, " Sirs I ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. ^^ And now I exhort you to be of good cheer ; for there shall be no loss of any man's life among you, but of the ship. ^^ For 'there stood by me this night the Angel of God, whose I am, and "^whom I serve, ^* saying, ' Fear not, Paul ; thou must be brought before Caesar ; and, lo ! God hath given thee all them that sail with thee.' ^^ Wherefore, sirs ! be of good cheer ; ''for I believe God, that it shall be even as it was told me. ^^ Howbeit "we must be cast upon a certain island." 2^ But when the fourteenth night was come, as we were driven up and down in Adria," about midnight the shipmen deemed that they drew near to some country; ^®and sounded, and found it twenty fathoms ; and when they had gone a little further, they sounded again, and found it fifteen fathoms. ^^ Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. ^° And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the fore-ship, ^^ Paul said to the centurion and to the soldiers, " Except these abide in the ship, ye cannot be saved." ^^ Then the soldiers cut off" the ropes of the boat, and let her fall off. ^^ And while the day was coming on, Paul besought them all to take meat, saying, " This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. ^* Wherefore I pray you to take some meat ; for this is for your health ; for •'^there shall not a hair fall from the head of any of you." ^^And when he had thus spoken, he took bread, and ^gave thanks to God in presence of them all ; and when he had broken it, he began to eat. ^^ Then were they all of good cheer, and they also took so7ne meat. ^^ And we were in all in the ship two hundred threescore and sixteen ''souls. ^^ And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. ^^ And when it was day, they knew not the land ; but they discov- ered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. ^°And when they had ttaken up the anchors, they committed themselves unto the sea, and loosed the rudder-bands,*^ and hoisted up the mainsail to the wind, Sect. VIII.] ST. PAUL ARRIVES AT ROME. 327 and made toward shore. "^^ And falling into a place where twos seas f see Note 7. met, 'they ran the ship aground ; and the forepart stuck fast, and re- ' mained unmoveable, but the hinder part was broken with the violence of the waves. •*'2 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. '^•^But the centurion, willing to save Paul, kept them from their purpose, and commanded that they which could swim should cast themselves first into the sea, and get to land, ^"'and the rest, some on boards, and some on hroJcen pieces of the ship. And so it came to pass, ^that they escaped all safe to land, j ver. 99. Section YL— They land on the Island of Melita. sect^vi. Acts xxviii. 1-10. V. JE,. 60. ' And when they were escaped, then they knew that "the island was j. p. 4773. called Melita.^ ^ And the 'barbarous people showed us no little kind- ^eiita. ness: for they kindled a fire, and received us every one, because of a ch. 27. 26. the present rain, and because of the cold. il'"'^n'",f' r ^ 1 • 1 1 " Eom. 1. 14. ^ And when Paul had gathered a bundle of sticks, and laid them on 1 cor. 14. 11. . . Col. 3. 11. the fire, there came a viper out of the heat, and fastened on his hand. ; g^g N^j^'g ■* And when the barbarians' saw the venomous beast hang on his hand, c i. e. A(t7),or they said among themselves, " No doubt this man is a murderer, whom, gmme-Ail-wihl though he hath escaped the sea, yet Vengeance' sufFereth not to live ! " heathenlre'"'' ^ And he shook off the beast into the fire, and ''felt no harm ; ^ how- .'Pf ''^"=;-;?°- ' 'a Mark lb. lb. belt they looked when he should have swollen, or fallen down dead Luke 10. 19. suddenly. But after they had looked a great while, and saw no harm come to him, they changed their minds, and "said that he was a god. « <^h- "• n- '^ In the same quarters were possessions of the chief man of the island, whose name was Publius : who received us, and lodged us /The Greek word three days courteously. ^ And it came to pass, that the father of Pub- ^' jam^'^tis" lius lay sick of a fever and of a 4)loody flux ; to whom Paul entered ''g.^'^'^'^j^g ^^^ ''■ in, and 'prayed, and 'laid his hands on him, and healed him. ^ So Luke 4. 40. ch. when this was done, others also, which had diseases in the island, 12! 9,28.' came, and were healed ; ^° who also honored us with many 'honors, and *^^l^ ^^-j?; when we departed, they laded us with such things as were necessary. SECT. VIL Section VII. — After three Months they sail to Rome. Acts xxviii. 11, to former part of ver. 14. *• -^^ ""• And after three months we departed in a ship of Alexandria, which ^- ^'' ' • , i-.i-i 1 ■ /~i, i-nii 1, loAi Voyage to Rome. 1 See Note 11. had wintered in the isle, whose sign was Castor and Pollux.'' ^^ And — landing at Syracuse,' we tarried there three days ; ^^ and from thence ^ ^^^ ^'""^ '" we fetched a compass, and came to Rhegium ; and after one day the south wind blew, and we came the next day to Puteoli : ''^ where we found brethren, and were desired to tarry with them seven days. Section VIII. — St. Paul arrives at Rome, and is kindly received by ggcT. viii. the Rrethren. ~ . Acts xxviii. latter part of ver. 14-16. ^ p .„' ^'* And so we went toward Ptome. ^° And from thence, when the Rome. brethren heard of us, they came to meet us as far as Appii Forum, and The Three Taverns; whom when Paul saw, he thanked God, and took courage. ^^ And when we came to Rome, the centurion delivered the prisoners to the captain of the guard ; but "Paul was suffered to "ay'.'bf^' ^' ^ dwell by himself with a soldier that kept him."" mSceNote]2. 328 THE EPISTLE TO THE EPHESIANS. [Part XIV. SECT. IX. Section IX. — St. Paul summons the Jews at Rome, to explain to them V. iE. 60. the Causes of his Imprisonment. J. P. 4773. Acts xxviii. 17-29. Rome. 17 ^^jy \i came to pass, that after three days Paul called the chief of the Jews together. And when they were come together, he said V asl^t ^^' ^^' "J^to them, "Men and brethren, "though I have committed nothing b ch. 21. 33. against the people, or customs of our fathers, yet 'was I dehvered pris- ''24''i?& 25*8 ^^^^ from Jerusalem into the hands of the Romans ; ^^ who, ^when &26.'3i. they had examined me, would have let me go, because there was no d ch. 25. 11. cause of death in me. ^^ But when the Jews spake against it, ''I was constrained to appeal unto Caesar ; not that I had aught to accuse my nation of. ^" For this cause therefore have I called for you, to see *siJih.'— Ed. ^^' you, and to speak with you ; because that for the 'Hope of Israel I ch.26. 6, 7. g^jjj bound with ^this chain." ^^ And they said unto him, "We neither ■^3'!'i.^& 4.^i.^&''" received letters out of Judasa concerning thee, neither any of the breth- 16 ^& o*^™" ^' ^^^ ^^^^ came showed or spake any harm of thee. ^^ But we desire Philemon 10, 13. to hear of thcc what thou thinkest; for as concerning this Sect, we ^24'"5"'i4' 1 Pet*"" know that every where *^it is spoken against." 2. 12.' & 4.14. " 23 ^jj(j when they had appointed him a day, there came many to ^ch"n 3^'&^i9 ^™^ ^"^^ '"® lodging; ''to whom he expounded and testified the king- 8. dom of God, persuading them concerning Jesus 'both out of the Law t^_eeonc . o. , Qf ]^Qggg^ g^j-,(j Qy|. of the Prophcts, from morning till evening. ^^And ''4'Vi9^9*' ^^' ■'^<5™6 believed the things which were spoken, and some believed not. 2^ And when they agreed not among themselves, they departed, after that Paul had spoken one word, " Well spake the Holy Ghost *2L Ezek. i".±' ^J ''Esaias the prophet unto our fathers, ^^ saying, — Mark 4. 12. ' ' ' Go uuto this pcoplc, and say, jot'nil'. 4°o. Hearing ye shall hear, and shall not understand ; ^°'"-"-^- And seeing ye shall see, and not perceive. ^^ For the heart of this people is waxed gross. And their ears are dull of hearing. And their eyes have they closed ; Lest they should see with their eyes, And hear with their ears. And understand with their heart. And should be converted, and I should heal them.' 2^ Be it known therefore unto you, that the Salvation of God is sent 'ch.ls. «,147.*& 'unto the Gentiles, and that they will hear it." ^9 And when he had &26'i7^f8^^' ^^'*^ these words, the Jews departed, and had great reasoning among Rom. ii! u. themselves. SECT. X. Section X. — St. Paul writes his Epistle to the Ephcsians,^ to establish them in the Christian Faith, by describing, in the most animating V. M. 61. Language, the Mercy of God displayed in the Calling of the Gentiles J. P. 4774. through Faith in Christ, without being subjected to the Law of Moses, Rome. ^jj^ ^Q enforce upon them that Holiness and Consistency of Conduct, n See Note 13. ivhich is required of all who have received the linowledge of Salvation. THE EPISTLE TO THE EPHESIANS. § 1. — chap. i. 1-14. After his individual and general salutation, St. Paul breaks forth into rapturous expres- sions of gratitude to God for the spiritual blessings he has bestowed on the Gentiles ; and for calling them according to his merciful design, that they might be holy and blameless, his chosen people — Predestinated to the adoption of children, through faith in Jesus Christ — By his blood they are redeemed, and their sins pardoned — not by the Mosaic Law, but through his abundant mercy — giving the apostles both wisdom in spiritual things, and prudence in the exercise of them, and revealing to them the mystery of his will (the admission of the Gentiles into his Church, without subjecting Sect. X.] THE EPISTLE TO THE EPHESIANS. 329 them to the Jewish Law.) and the plan by which both Jews and Gentiles will be gath- § 1. ered together under Jesus Christ into one Church — Through Christ the believing Jews a 2 Cor. 1. 1. have obtained the spiritual inheritance promised to the spiritual children of Abraham, oc""'i 7' beino- predestinated or reelected according to the purpose of his own will, through ^ j q.^^ ^_ 2y_ faith in Christ ; that they, who were the first who believed in Christ, should be to the ch. 6. 21. Col. 1. praise of his glory, by imparting the knowledge of salvation to the world — In him the j p i i o -p-. Gentiles also have believed, when they heard from the apostles the word of truth — 1.4.' and by him the Holy Spirit, promised by the Father, was given, which is the earnest e 2 Cor. 1. 3. of the eternal inheritance of the Jews, and now of the Gentiles, till they together ob- tain the purchased possession of heaven, to the praise and glory of Christ. g_ jg, ' ^ Paul, an apostle of Jesus Christ "by the will of God, Ho the saints •'^a^Thl'sf.' 2.^13. which are at Ephesus, 'and to the faithful in Christ Jesus ! ^ Grace ''be 2 T'in. l 9. to you, and peace, from God our Father, and from the Lord Jesus iPet. i. 2. &2. Christ. g I Pgt. ]_2o. ^ Blessed 'be the God and Father of our Lord Jesus Christ, who /i Luke 1. 75. ch. hath blessed us with all spiritual blessings in heavenly ^places in Christ ; coi. i. 22.' ^ according as ■'He hath chosen us in him 'before the foundation of Tit.'2!i2^' ^' the world, that Ave should ''be holy and without blame before Him ; in J Rom. 8.29,30. love ^ having 'predestinated us unto ^the adoption of children by j john 1. 12. Jesus Christ to himself, ^according to the good pleasure of his will, f c"r.^6.''i8. ^ to the praise of the elory of his grace, 'wherein He hath made us p^'\^-.?-, \ , ■ n ■ jl John 3. 1. accepted in '"The Beloved : ''in whom we have redemption through t Matt. 1. 26. his blood (the forgiveness of sins), according to "the riches of his ^c'rr.^i.' 21.' grace, ^ wherein He hath abounded toward us in all wisdom and ^^''- ^■ prudence, ^ having ^made known unto us the mystery of his will, ac- 5. 15.' cording to his good pleasure 'which He hath purposed in himself: '"ly'^'g' j Jj^"" '^ ^° that in the dispensation of "^the fulness of times "He might gather 3.5. & 10. 17. together in one 'all things in Christ, both which are in theaven, and "Rom.%. 24. ' which are on earth — even in him. ^^ In "whom also we have obtained 9°]'2.'/p;t^iJ'' an inheritance, "being predestinated according to "the purpose of Him i^' i^- ^^v. 5.9. who worketh all things after the counsel of his own will, i^that ""we, ''24.T'9.'23'. ch. who first ttrusted in Christ, should ^be to the praise of his glory ; ^^ in Phif.t.^^' ^^' whom ve also trusted, (after that ye heard 'the word of truth, the p Rom. le. 25. •^ .^. aCh349 Col Gospel of your salvation ;) in whom also, after that ye believed, ye i.'se! ' were sealed with that Holy Spirit of promise, ^"^ which ''is the earnest 'gTim' "9 of our inheritance "until the redemption of ''the purchased posses- r oai. 4. 4. Heb. sion, "unto the praise of his glory. I'petf'L 20°' s 1 Cor. 3. 22,23. & 11. 3. ch. 2. 1.5. & 3. 15. t Phil. 2. 9, 10. Col. 1. 20. ^ Gi. the heavens. a Acts 20. IS. & 26. 18. Rom. 8. 17. Col. 1. 12. & 3. 24. Tit. 3. 7. Jam. 2. 5. 1 Pet. 1.4. v ver. 5. w Is. 46. 10, 11. z ver. 6, 14. 2 Thess. 2. 13. t Oi, hoped. y Jam. 1. 18. : John 1. 17.2 Cor. 6. 7. a 2 Cor. 1. 22. ch. 4. 30. b 2 Cor. 1. ^. & 5. 5. c Luke 21. 28. Rom. 8. 23. ch. 4. 30. d Acts 20. 28. e ver. 6, 12. 1 Pet. 2. 9. § 2. — chap. i. 15, to the end. St. Paul thanks God for their conversion, and prays that they may be further enlightened in the knowledge of the truth, and attain to the fullest conception of the blessings of the Gospel, and its glorious Author, by whose power Christ was raised from the dead, and exalted to supreme dignity and dominion in this world, and that which is to como — All things are subjected to Him, for the advantage of the Church — which is consid- S *■ cred more particularly as his body — of which he is the Supreme Head — The Church "'p^?'- ^- ^• receiving the fulness of its spiritual gifts and graces from Him who fills all persons in . j, , „ ' all places, and is all in all. Phil. 1. 3, 4. ^^ Wherefore I also, ''after I heard of your faith in the Lord Je- iThess.'i. 2. sus, and love unto all the saints, ^^ cease ''not to give thanks for you, /jo^n 20. n^ making mention of you in my prayers ; ^^ that '^the God of our Lord d coi. 1. 9. Jesus Christ, the Father of glory, ''may give unto you the Spirit of *j2lw{edmu wisdom and revelation *in the knowledge of him : ^^ the "eyes of e Acts 26. is. your understanding being enlightened ; that ye may know what is ■'^the ^4"^' "' ^'^' ^ *' hope of his calling, and what the riches of the glory of his ^inheritance g ver. 11. in the saints, ^^ and what is the exceeding greatness of his power to ''i^s'g^fe '2. 12! us-ward who believe, ''according to the working tof his mighty power, ^Gt. of the might ^^ which He wrought in Christ, when 'He raised him from the dead, i Acts 2. 24, 33. VOL. II. 42 BB* 330 THE EPISTLE TO THE EPHESIANS. [Part XIV. ^Acts^ss'se. ^'^^ ^^^* ^^^ ^^ ^^i^ o^'^ right hand in the heavenly places, ^^ (far ''above coj- 3. ijjH^t). all 'principality, and power, and might, and dominion, and every name /£ Phil. 2.9, ]o. that is named, not only in this world, but also in that which is to coK 2. 10. Heb. comc ;) ^^ and ""hath put all things under his feet, and gave him "to be i! Rom. 8. 38. the head over all things to the Church, ^^ which °is his body, ''the fulness 15. ' ' ' "' of him 'that filleth all in all. m Ps. 8. 6. See Miitt.28. 18. •■ T in 1 Cor. 15. 27. § 3. — chap. 11. 1-10. , ■ "■ ■ .„ St. Paul, to excite the gratitude of the Ephesians, reminds them of the love of Christ, Col. 1. 18.' Heb. who hath quickened them, or filled them with his grace, when they were dead in tres- ^- ^- passes and sins— He describes their character and conduct in their heathen state — Then "] Cor' 12' 12 ^^ '•''^ name of the converted Jews he acknowledges that they also, before their con- 27. cli. 4. 12. &. version, followed the same course of life, so that they, as well as the Gentiles, had 5 23 30 Col 1 . jg 2^ ■ ■ ' become naturally the children of wrath — But God, in his great mercy, of his own free p Col. 2. 10. grace, had provided for them the means of salvation, and had quickened them, or made q 1 Cor. 12. 6. both the Jews and Gentiles alive in Christ — alive from the death of sin to the life of 11.' ' ' ■ ■ righteousness, and had raised them up together, or given to them, by his resurrection, the anticipation of their own, and by his exaltation, the hope that they, through him, may be received into heavenly places — thereby declaring the exceeding riches of his mercy and forgiveness through Christ Jesus — For by the mercy of God, through faith, were they saved ; not by works of the Mosaic Law, or merit of their own, lest any man should boast, but by the free gift and will of God — For they were his workman- ship, He himself having created them in Christ Jesus unto good works, which God had before decreed, by the influences of his Holy Spirit, they should have the power S "^^ • of performing. "coi'"^^i3^' ^ ^^^ "y^^ ^"^^ ^'^ quickened, 'who were dead in trespasses and i ver. 5. ch. 4. 18. sius, ^ (whcrciu 'iu time past ye walked according to the course of %! 22° coi."! 21! this world, according to ''the prince of the power of the air, the spirit &3^7. iJohn that now worketh in 'the children of disobedience; ^ among -^whom d ch. 6.12. also we all had our conversation in times past in ^the lusts of our flesh, e ch. 5. 6. Col. 3. fulfilling *the desires of the flesh and of the mind, and ''were by na- / Tit. 3. 3. 1 Pet. ture the children of wrath, even as others; ^ but God, 'who is rich in ''' ^■, , ,^ mercy, for his great love wherewith he loved us) . . . . ^ even ^when we ff Gal. 5. 16. J ^ ' ' '•» Oft 07 in Christ, them, who were far removed from the covenant of promise, God has brought 28. & 4. 2. & 9. nigh by the blood of Christ, who has died for Jew and Gentile, and has become a peace- 1 C*^ Y 09 30 offering, and has formed one Church out of the believers of both people ; and by his 31. 2 Tim. i. 9! death in the flesh has abolished the Jewish ordinances that separated them, and were '^''- •'• ^- the causes of their enmity ; and has united them both in himself, as one new man, or ""p^.^iob.^s! Is. one new body, making peace between them, that he might reconcile both to God by 19. 25. & 29. 23. the atonino- sacrifice of his body ; having slain or destroyed the enmity between God 3! 3^5^11' Cot."3. and man, produced by sin — and who, after his resurrection, preached, through his 9. 2 Cor. 5. 5, apostles, peace and reconciliation, both to Jew and Gentile, and through him both have ^tfg! 14.^*" access by the same Holy Spirit to the same Father— The Gentiles being no longer * ch. 1. 4. strano-ers, but incorporated with the Jews, are admitted into the same privileges with X Or, prepared. hig holy people ; belonging to his house, or visible Church, which is built upon the doctrine taught by the Prophets in the Old, and the Apostles in the New, Dispensation, Jesua Christ himself the corner-stone, connecting the Jews and Gentiles together in Sect. X.] THE EPISTLE TO THE EPHESIANS. 331 the same buildino- — by whom the building, composed of Jews and Gentiles, fitly joined | 4. together, oroweth by the accession of new converts into a holy temple unto God — And ^ j ^^^^^ jo. 2. through Christ, they, his brethren, are builded together, that they may become the ch. 5. 8. Col. 1. habitation of God, his Spirit living witliin them. ^ ^^^ _^"_ ^ ^9 11 Wherefore "remember, that ye being in time past Gentiles in coi. 2. 11. ' the flesh (who are called Uncircumcision by that which is called 'the "j^^/ ^"' Circumcision in the flesh made by hands), ^^ that 'at that time ye were <^gSe^e^Ezek. 13. without Christ, "^ (being aliens from the commonwealth of Israel, and ^Ro^.g. 4, 8. stransers from 'the covenants of promise, ■'^having no hope, ^and / 1 Thess. 4. 13 without God in the world,) ^^ but '"now in Christ Jesus ye who some- ^i^ji^J^-Ji 5. times were 'far off" are made nigh by the blood of Christ. ^'^For^he h cai. 3.28. is our Peace, *who hath made both one, and hath broken down the » acu 2. 39. ver middle wall of partition between ws ; 1= having 'abolished in ""his flesh jm^c. 5. 5^^ the enmity, even the Law of commandments contained in ordinances ; Acts lo.'se.' for to make in himself of twain one "new man, 50 making peace, col'l 20! i^and that he might "reconcile both unto God in one body by the i^Joim lo^ie. cross, ^having slain the enmity *thereby. ^'^ And came 'and preached , c^i 2. 14, .20. peace to you which were afar off", and ^to them that were nigli ; ^'^ for m coi. 1. 22. ■'through him we both have access 'by one Spirit unto the Father. "cai.e'.'S. ch.4. 1^ Now therefore ye are no more strangers and foreigners, but ^^^-^^ ^ ^^ ^^ "fellow-citizens with the saints, and of "the household of God, "^^ and 22. ' ' "are buiU ^upon the foundation of the "Apostles and Prophets, Jesus ^g^o "cot. 2. i4. Christ himself being ^the chief corner-s^one ; ^Mn "whom all the *or, inidmseif. building fitly framed together groweth unto ''a holy temple in the '^tio'^Misl'lt Lord : ^'^ in 'whom ye also are builded together for a habitation of & w- se. Rom. God through the Spirit. r Ps. i48. 14. « John 10. 9. & 14. 6. Kom. 5. 2. ch. 3. 12. Heb. 4. 16. & 10. 19, 20. 1 Pet. 3. 18. t 1 Cor. 12. 13. cb. 4. 4. u Phil. 3. 20. Heb. 12. -2, 23. v Gal. 6. 10. ch. 3. 15. w 1 Cot. 3. 9, 10. ch. 4. 12. 1 Pet. 2. 4, 5. x -Matt. 16. 18. Gal 2. 9. Rev. 21. 14. 7/ 1 Cor. 12. 28. ch. 4. 11. z Ps. 118. 22. Is. 28. 16. Matt. 21. 42. a ch. 4. 15, 16. 4 1 Cor. 3. 17. & 6. 19. 2 Cor. 6. 16, e 1 Pet. 2. 5. §5. § 5.— chap. iii. 1-12. a Acts 21. 33. & , . , ... 28. 17, 20. ch. 4. St. Paul affirms, that for maintaining the admission of the Gentiles to the same privileges i. & 6. 20. Phil, as the Jews, without being bound by the Law of Moses, he was now suffering p ■'P'o^lg''^" imprisonment — a circumstance they could not doubt, as they had heard of the dispen- 2 Tim. l'. 8. & sation of orace committed to him on their account — That God. by immediate revelation, ?-^- Philemon ^ • ./ ' 1, y. had revealed to him this doctrine ; as he had already told them (chap. i. 9, 10- and ii. j (j_.,]_ g. 12. Col. 11, to the end) — that the Gentiles should be joint-heirs, united in one body with the 1- 24. 2 Tim. 2. Jews, and joint-partakers of his promise concerning Christ by the Gospel — of which ' he was made a minister, according to the effectual working of the free gift of grace, 13. 1 Cor.'4. 1. ' that he might preach the plan of salvation through Christ — That both Jews and Gen- <={;• 4. 7. Col. 1. tiles may have sufficient light to be able to comprehend the mystery of bringing all , ' o 1- it mankind to salvation through faith in Christ, which God till now hath kept hidden — 13.2. Rom. 12. 3. although, like the other dispensations, it was created or formed by Jesus Christ from ®^'' !• !*'• ^^''• the foundation of the world — That the manifold wisdom of God, gradually discover- a t- 22 17 21 inof itself, miffht be made evident to the angelic spirits, by his dealino-s with the &26. 17, 18. Church according to the external arrangements or economy he made or constituted in /Gal. 1. 12. Christ Jesus, through whom we may freely address our prayers, and have access to ■^i''?™' i^' ^' God, in the full assurance of being heard through faith. . ,,„ \7. ' ' o » fi ch. 1. 9, 10. 1 For this cause I Paul, "the prisoner of Jesus Christ ''for you *^°« "''*"" *^" Gentiles — ^ if ye have heard of 'the dispensation of the grace of God i icor. 4. i.ch. ''which is given me to you-ward, -^ how 'that -ty revelation *he made • ^cts lo. 28. known unto me the mystery, (as ''I wrote *afore in few words, Rom.ieasver. * whereby, when ye read, ye rnay understand my knowledge 'in the tch. a. 20. mystery of Christ,) ^ which -'in other ages was not made known unto 'ch''2^i4^'^^' the sons of men, 'as it is now revealed unto the holy apostles and mch. 2. is, 16. prophets by the Spirit; ^that the Gentiles 'should be fellow-heirs, and ofom.^io^ie. ""of the same body, and "partakers of his promise in Christ by the p^uom.'i^i^' Gospel: '^ whereof °I was made a minister, ^according to the gift of ^^hT'19'coi 1 the grace of God given unto me by 'the effectual working of his 29. ' power: — ®unto me, "^who am less than the least of all saints, is this ^nim.is.ii 332 THE EPISTLE TO THE EPHESIANS. [Part XIV. s Gal. 1. 16. & 2. 8. 1 Tim. 2. 7. 2 Tim. 1. 11. ; ch. 1. 7. Col. 1. 27. u ver. 3. ch. 1. 9. Rom. 16. 25. ver. 5. 1 Cor. 2. 7. Col. 1. 26. 10 Ps. 33. 6. John 1.3. Col. 1. 16. Heb. 1. 2. X 1 Pet. 1. 12. y Rom. 8. 38. ch. 1. 21. Col. 1. 16. 1 Pet. 3. 22. z 1 Cor. 2. 7. 1 Tim. 3. 16. a ch. 1. 9. 4 ch. 2. 18. c Heb. 4. 16. §6. a Acts 14. 22. Phil. 1. 14. 1 Thes3. 3. 3. b ver. 1. c2Cor. ]. 6. dch. 1. 10. Phil. 2. 9, 10, 11. e Rom. 9. 23. ch. 1. 7. Phil. 4. 19. Col. 1. 27. / ch. 6. 10. Col. 1.11. g Rom. 7. 22. 2 Cor. 4. 16. h John 14. 23. ch. 2.22. i Col. 1. 23. & 2. 7. j ch. 1. 18. * Rom. 10. 3, 11, 12. I John 1. 16. ch. ] . 23. Col. 2. 9, 10. m Rom. 16. 25. Jude 24. n 1 Cor. 2. 9. ver. 7. Col. 1. 29. J) Rom. 11. 36. & 16. 27. Heb. 13. 21. §7. a ch. 3. 1. Philemon 1,9. * Or, in the Lord, b Phil. 1. 27. Col. 1. 10. 1 Thess. 2. 12. c Acts 20. 19. Gal. 5. 22, 23. Col. 3. 12, 13. dCol. 3. 14. e Rom. 12. 5. 1 Cor. 12.12,13. ch. 2. 16. /I Cor. 12. 4, 11. gch. 1.18. A 1 Cor. 1. 13. & 8. 6. & 12. 5. 2 Cor. 11. 4. j Jude 3. ver. 13. j Gal. 3. 27, 28. Heb. 6. 6. k Mai. 2. 10. 1 Cor. 8. 6. & 12. 6. I Rom. 11. 36. grace given, that "I should preach among the Gentiles 'the unsearch- able riches of Christ ; ^ and to make all men see what is the fellowship of "the mystery, "which from the beginning of the world hath been hid in God, ""who created all things by Jesus Christ ; ^^ to ^the intent that now ^unto the principalities and powers in heavenly places ''might be known by the Church the manifold wisdom of God, ^^ according "to the eternal purpose which he purposed in Christ Jesus our Lord, ^^ in whom we have boldness and 'access ^with confidence by the faith of him. § 6. — chap. iii. 13, to the end. St. Paul desires the Ephesians not to be discouraged by his tribulations on their account — as they are for their glory or advantage, proving his fidelity and firm conviction of the truth of the doctrine revealed to him concerning them — That they might not faint, St. Paul prays for them to God ; from whom all believers upon earth, and spirits in heaven, are named, that he would grant them, according to the riches of his free mercy, to be mightily strengthened by his Holy Spirit in their inner man, or soul ; that being rooted and founded in the love of Christ, they may be able to compreliend the infinite dimensions of the Christian Temple, or Church, which extends over all the earth, reaching to heaven, and is founded on the love of God and of Christ, which surpasses finite knowledge — that they may be filled with all the spiritual gifts of God — To strengthen the faith of the Ephesians who had already experienced the stronger power of God working in them, by the spiritual gifts imparted to them, he ends with a sublime doxology. ^^ Wherefore "I desire that ye faint not at my tribulations 'for you, "which is your glory. ^'* For this cause I bow my knees unto the Father of our Lord Jesus Christ, ^^ of whom "^the whole family in heaven and earth is named, ^^ that He would grant you, 'according to the riches of his glory, -^to be strengthened with might by his Spirit ^in the inner man ; " that ''Christ may dwell in your hearts by faith ; that ye, 'being rooted and grounded in love, ^^ may ^be able to com- prehend with all saints '^what is the breadth, and length, and depth, and height ; ^^ and to know the love of Christ, which passeth knowl- edge, that ye might be filled 'with all the fulness of God. ^^ Now ""unto Him that is able to do exceeding abundantly "above all that we ask or think, "according to the power that worketh in us, ^1 unto ^Him be glory in the Church by Christ Jesus throughout all ages, world without end ! Amen. § 7. — chap. iv. 1-6. As an inducement to the Ephesians to attend to his exhortations, lie reminds them that he is now a prisoner of the Lord for their sakes — that he who is in bondage calls on them who are at liberty to walk worthy of the high privileges to which they are called — in subjection, meekness, patience, bearing with one another — that they may keep that unity which becomes those who are regenerated and influenced by one Spirit, join- ing them together in tliebond of peace — For in the Gospel of Christ there is no division — There is one body, or Church of Christ — one Holy Spirit animating that body — one hope of everlasting life — one Lord who is head of that body — one system of religion, and condition of salvation — one baptism in the name of the Holy Trinity — and one God — The Father of Jews' and Gentiles, who is above all, and pervades all — and through his Spirit is in all. ^ I THEREFORE (the "prisoucr *of the Lord) beseech you that ye 'walk worthy of the vocation wherewith ye are called, ^ with '^all low- liness and meekness, with long-suffering, forbearing one another in love; •^endeavouring tojceep the unity of the Spirit ''in the bond of peace. ^ There "is one Body, and •'^one Spirit, even as ye are called in one "hope of your calHng; ^ one ''Lord, 'one faith, •'one baptism, ''one ''God and Father of all, who is above all, and 'through all, and in you all. Sect. X.] THE EPISTLE TO THE EPHESIANS. 333 § 8. — chap. iv. 7-16. St. Paul shows that the same God who makes all mankind equal in their spiritual bless- inofs, has allotted to every man oiSces suitable to the exercise and nature of those gifts he has received, according to the words of David, (Ps. Ixviii. 18.) — Now this expres- sion that he ascended, implies that he descended first into the lower parts of the earth ; that he came down from heaven, and submitted to lie in the grave of death ; and that he. who descended, and humbled himself, is the same Divine Being who ascended into the heaven of heavens, that he might become the fountain of all blessings, and fill both Jews and Gentiles with the gifts and graces of his Holy Spirit, according to their dif- ferent functions — That he has instituted a variety of offices in the Church for its edifi- cation and perfection, till Jews and Gentiles are all converted to the Christian faith, and have attained to the true knowledge of the incarnation and atonement of the Son of God, till the Church as a body has arrived to the maturity of a perfect man, to the full measure of the spiritual stature, endued with all the fulness of the gifts of Christ — He exhorts them, therefore, to become steadfast in their faith, and not to be easily led astray by the deception and cunning craftiness of the Judaizing teachers, but to adhere to the doctrines of the Gospel, in that love and charity which it inculcates; S 8. that they may grow up as members of his body, who is the Head, even Christ ; by ^ R„in_ ig, 3 g_ whom the whole bod}' of Christians being joined together in one Church, and every 1 Cor. 13. 11. member fitted for its own ofiice or place, like the human body, grows to maturity by * ■''^- ^- ■'^• the proper exercise of the spiritual functions of its individual members. Col. 2. J5. '''But "unto every one of us is given grace according to the meas- *ot, a muitiui.de ure of the gift of Christ. ^ (Wherefore He 'saith, — ^ jo,,„ g/^g ^ 6. 33, 62. " When he ascended up on high, "he led ^captivity captive, e Acts 1. 9, 11. And gave gifts unto men." \S™ihi^k7 2R. is. l.'&9. ° Now ''that he ascended, what is it but that he also descended [first] 24. into the lower parts of the earth? i" He that descended is the same fortfj^r also 'that ascended up far above all heavens, -^that he might tfill all g 1 Cor. 12. 2s. things.) ^^ And ° he gave some, Apostles; and some, Prophets; and A^Actsai.s. some, ''Evangelists; and some, 'Pastors and ■'Teachers; ^^for ''"the 2 Tim. 4.5. ® . i Acts 20. 23, perfecting of the saints, for the work of the ministry, 'for the edifying j Rom. 12. 7'. of ""the body of Christ; ^■^till we all come tin the unity of the faith, &icor. 12. 7. "and of the knowledge of "the Son of God, unto 'a perfect man, L''ch."". 23. c^oi. unto the measure of the *stature of the fulness of Christ : ^^ that we ^- '^'^■ henceforth be no more 'children, '"tossed to and fro, and carried about ^mA™^^''" with every "wind of doctrine, by the sleight of men, ajid cunning "*^°'- "2- 2. craftiness 'whereby they lie in wait to deceive; ^^but tspeaking "the ^lOo,- Y4'2o.^ truth in love, "may grow up into him in all things, ""which is the Head, ,'^°'- ^- ^^• even Christ : ^^ from ""whom the whole body fitly joined together and is'g? 9 1 cor compacted by that which every joint supplieth, according to the ^-'- -°- effectual working in the measure of every part, maketh increase of Ijiltt. 11. 7. the body unto the edifying of itself in love. jEom. le. is. •' •' ° 2 Cor. 2. 17. c n T '■ ^ -. o . t Or, being sin- 5 9. — chap. IV. l/'-24. cere. The Apostle, in the name, and by the authority of Christ, commands the Ephesians to ^^q^^^'a'}!'' , renounce the vices which prevailed among the unconverted Gentiles, in the foolish- 25. 1 John 3, J8, ness and darkness of their minds, who are alienated from the principles of true religion, " cli. 1. 22. & 2, and have lost the divine life in the soul, by reason of their insensible obstinacy: who, being devoid of the sense of shame, had given themselves over to the grossest profli- gacy and uncleanness — But they, who have heard and received the doctrines of Christi- anity, are taught better things — They are required to put off the old man, or the unconverted, natural, and animal character, whose actions are regulated by the lusts ' ''• of the flesh, and to be renewed in the general temper and faculties of their minds, to "- ''''• 2- ii ~> 3. become new creatures, created again after the image of God, in righteousness and true 7. 1 pet. 4. 3. ' hoKness. i aom, 1. 21. ^"This I say therefore, and testify in the Lord, that °ye henceforth "^tiTl^fo^Gai walk not as other Gentiles v/alk, ''in the vanity of their mind, ^^ having 4. s. i fhess.4. 'the understanding darkened, "'being alienated from the hfe of God eiiom. 1, 21. through the ignorance that is in them, because of 'the *bhndness of * Or, hardness. their heart : ^^ who -^being past feeling ^have given themselves over unto {. rI™'i'^04' ae, lasciviousness, to work all uncleanness with greediness. -'^ But ye have "1^61.4.3. ' 21. raCol. ]. 18. X Col. 3. 19. 334 THE EPISTLE TO THE EPHESIANS. [Part XIV. h ch 1. 13. t Col. 2. n. &3. 8, 9. Heb. 12. 1. 1 Pet. 2. 1. 7 ch. 2. 2, 3. ver. 17. Col. 3. 7. 1 Pet. 4. 3. k Rom. 6. 6. I Rom. 12. 2. Col. 3. 10. m Rom. 6. 4. 2 Cor. 5. 17. Gal. 6. 15. ch. 6. 11. Col. 3. 10. n ch. 2. 10. f Or, holiness of truth. not so learned Christ ; ^^ if ''so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus : ^^ that ye *put off con- cerning -'the former conversation *the old man, which is corrupt according to the deceitful lusts ; ^^ and 'be renevi^ed in the spirit of your mind, ^'^ and that ye '"put on the new man, which after God "is created in righteousness and ttrue hohness. § 10. a Zech. 8. 16. ver. 15. Col. 3. 9. b Rom. 12. 5. c Ps. 4..4. & 37. 8. d 2Cor. 2.10, 11. Jam. 4. 7. IPet. 5.9. e Acts 20. 35. IThess. 4. 11. 2 Tbess. 3. 8, 11, 12. * Or, to distribute. /Luke 3 11 g Matt. 12. 36. ch. 5. 4. Col. 3. 8. h Col. 4. 6. lTheS3. 5. 11. ^ Or, to edifij projitabUj. i Col. 3. 16. i Is. 7. 13. & 63. 10. Ezek. 16.43. lThess.5. 19. k ch. 1. 13. I Luke 21. 28. Rom. 8. 23. ch. 1. 14. § 11. a Col. 3. 8, 19. b Tit. 3. 2. Jam. 4. 11. 1 Pet. 2. 1. c Tit. 3. 3. d 2 Cor. 2. 10. Col. 3. 12, 13. e Matt. 6. M. Mark 11. 25. / Matt. 5. 45, 48. Luke 6. 36. ch. 4.32. g John 13. 34. & 15. 12. 1 Thess. 4. 9. 1 John 3. 11,23. &4. 21. h Gal. 1.4. &2. 20. Heb. 7.27. & 9. 14, 26. Hl 10. 10, 12. 1 John 3. 16. § 10.— chap. iv. 2S-30. The Apostle prhorts those who are thus renewed to put off the sin of lying and prevari- cation, which was countenanced by some of their heathen philosopliers — He desires them to consider themselves as one body, and not to let one member deceive another — He cautions them against anger, more particularly against its continued indulgence, which excites malice, and gives an opportunity to the Devil to tempt to sin — He pro- hibits stealing, which was partly permitted by the rabbins, provided a portion was given to the poor ; and commands them to act honestly, and to labor, that they may have to give to him that needeth — To abstain from all impure conversation, and to endeavour in their discourse to minister grace, and to edify those with whom they conversed — Not to grieve the Holy Spirit of God, so as to banish him from them, for by his influence on their souls they are marked or sealed until the day of redemption from eternal death. ^^ Wherefore, putting away lying, "speak every man truth witli his neighbour ; for 'we are members one of another. — ~^ Be "ye angry and sin not : let not the sun go down upon your wrath, ^^ neither ''give place to the Devil. — ^^ Let him that stole steal no more ; but rather 'let him labor, working with his hands the thing which is good, that he may have *to give -^to him that needeth. — ^^ Let ^no corrupt communication proceed out of your mouth, but ''that which is good tto the use of edifying, 'that it may minister grace unto the hearers. ^^ And ^grieve not the Holy Spirit of God, '^whereby ye are sealed unto the day of 'redemption. § II.— chap. iv. 31, 32, and v. 1-14. The Apostle continues his practical exhortations, and again cautions them against those malignant passions which are likely to grieve or deprive them of the Holy Spirit of God — He prohibits anger in all its various modifications, and solicits tliem to be kind and obliging to each other, compassionate, forgiving injuries, on their acknowledgment, as God through Christ has forgiven them — To be imitators of God in these things, as his beloved children, every act of their life proceeding from love one to another for the sake of the exceeding love of Christ, who gave himself a sin offering and an atoning sacrifice to God for us — To make himself more explicit, and to show that the love he recommended was pure and benevolent, St. Paul immediately and forcibly prohibits fornication, and every kind of uncleanness, (to which the unconverted Ephesians were particularly addicted.) with every sort of indelicacy either in thought or conversation, as being inconsistent with the Christian character, which requires the language of praise and thanksgiving — St. Paul warns the Ephesians not to be deceived in these matters by their philosophers, who were the great promoters of such abominable prac- tices — The divine punishment will surely come upon them ; therefore they were not to be as formerly, partakers with them — While they were in darkness they were guiUy of the same enormities ; but now that they have attained to the light of the Gospel of Christ, they are required to act as children of the light, in the works of the Spirit, proving by their conduct what is acceptable to God ; having no communion whatever with the heathens in their worship ; but reproving them for their mysteries, which are performed in darkness and secrecy, and which it is dishonorable even to mention — All works of darkness have their exceeding sinfulness made manifest by the light — Since then the Gospel condemns and reveals to them the iniquity of these secret mysteries, the Gospel itself is light, which calls upon all who are in darkness, to awake and receive its light. ■'I Let "all bitterness, and wrath, and anger, and clamor, and 'evil speaking, be put away from you, "with all malice: ^-and ''be ye kind one to another, tender-hearted, "forgiving one another, even as God for Christ's sake hath forgiven you. ^ Be •''ye therefore followers of God, as dear children ; ^and "walk in love, ''as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God Sect. X.] THE EPISTLE TO THE EPHESIANS. 335 *for a sweet-smelling savour. ^ But ^fornication, and all uncleanness, or ^^l"-^^"J^ ^^''• covetousness, ''let it not be once named among you, (as becometh is. saints,) ■* neither 'filthiness, nor foolish talking, nor jesting, "which are •^ i^c"; e! is! not convenient ; but rather giving of thanks. ^ For this ye know, that eh^4']g'^2o^" "no whoremonger, nor unclean person, nor covetous man, "who is an coi. 3. 5. idolater, ''hath any inheritance in the kingdom of Christ and of God. &c. ^ Let 'no man deceive you with vain words: for because of these ^ ^^^^"''•^2 gj things '"cometh the wrath of God "upon the children of ^disobedience, eh. 4.'29." " Be not ve therefore partakers with them. ® For 'ye were sometimes ™ ^°'"^ ^' ^- , 11 I u 1- I • 1 T 1 11 1) 1 -1 n ^ 1. 1 )i 1 Cor. 6. 9. Gal. darkness, but now are ye light ui the Lord : walk as children of light, 5. 19, 21. ^ (for "the fruit of the [Spirit] is in all goodness and righteousness "^gC-oh 3. o. i Tun. and truth,) ^^ proving "^what is acceptable unto the Lord ; ^^ and ^have p Gai.o.ai.Rev. no fellowship with 'the unfruitful works of darkness, but rather "re- g jer. 29. s. prove them. ^^ For ''it is a shame even to speak of those things which l^^'^'''^^*' ^°^' are done of them in secret. ^^ But "all things that are t reproved are aThek 2. 3. made manifest by the light; for whatsoever doth make manifest is ^ ch".™. 2. light. ^^ Wherefore tHe ''saith. Awake thou that sleepest, and "arise *°'^ uyHeUef. from the dead ! and Christ shall give thee light. t is. 9.2. Matt. 4. 16. Acts 26. 18. Eom. 1. 2]. § 12. — chap. V. 15-20. 4. is.' Til 3.' 3. The Apostle exhorts the Ephesians, as children of light, to walk circumspectly according , . ' c. -lo to the rules and doctrines of the Gospel ; not after the manner of the Gentiles, who 13. 4, 6.2 Cor. have no wisdom ; but as those who have been instructed in the true wisdom, improving- ?-J®' ^ !■ I- , ,. -,1 •• , ,,?! Thess. o. o. to the uttermost tiieir present time, that they may regam in some degree that wliich 1 John 2. 9. was lost ; because, from the trials and persecutions that surround them, both their life v Luke 16. 8. and liberty are in danger — In allusion to the Bacchanalian mysteries, he commands ^~" them not to be unwise, or become as madmen, but have such right knowledge of their ™ duty, as may enable them to perform it; that they may not on these heathen festivals pi,ii. i. 10.' be drunk with wine, which leads to dissoluteness, but, if they would rejoice, let them 1 Thess. 5. 21. be filled witii the Spirit of God ; and, instead of sing-ing profane and sinful sono's, let ,„','„',, ... . . , , , , 1 • ; , • T , , • , . y iCor. 5. 9, 11. them join in spiritual psalms and hymns, not only with their lips but their hearts, giv- & 10. 20. 2 Cor. ingr thanks to God under every circumstance, through the prevailing name of Jesus o' J'*',? '^'"'^^" Chiist. ^ , E^,'^. 6. 21. & ^^ See °then that ye walk circumspectly, not as fools, but as wise, '^" ^^" ^^'-^-^ ' (Z Le^'. 19. }7. ^^ redeeming 'the time, 'because the days are evil. ^~ Wherefore "^be ye iTini. s.'ao.' not unwise, but ^understanding Avhat the will of the Lord is ; ^^and \e ""s! ^' '^' ^^ ^be not drunk with wine, wherein is excess, but be filled with the "^ J"''" 3-20,21. Spirit ; 1^ speaking to yourselves '"in psalms and hymns and spiritual |oV'/'W<-red. sono-s, singing and making melody in your heart to the Lord : -"givincp jor, ir. 'thanks always for all things unto God and the Father, ^ in the name i3!ii,'j2;icrr; of our Lord Jesus Christ. f-^^*- ^ '^'^^'^- e John 5. 25. Rom. 6. 4, 5 § 13.— chap. V. 21, /o the tnd. '*'■ ^- ^- '^°'- ^'^ The Apostle directs that every man yield his opinion, that the general peace may not be S 12. disturbed ; considering that God has commanded them to love one another — He pro- o Col. 4. 5. ceeds to the further illustration of their duty, in the more intimate connexions of life — * §''■,''■ ^i"; „ -^ ' c Lccies. 1]. 2. He exhorts wives to submit themselves, according to the ordinance of God, to their & 12. I. John own husbands, for the husband is the head or governor of the wife, as Christ is the Ji' ■*^' '^''' ^' ^ ■ lo. head or governor of his body the Church ; and as Christ exercises authority over the i Col. 4. 5. Church, for its safetv and protection, in like manner is the husband to provide for, and 5. f'^!?' ^^'^'^ ^ ' . ^ ' / i 1 Jies.s. 4. 3. protect, his wife ; and as the Church is subject to Christ, so is the wife required to yield & 5. 18. obedience to her husband — He exhorts husbands to love their wives, as Christ loved ^mVij'^'}'^ his spouse, the Church; and to show the devotedness of that love, he enumerates all 11,22.' Luke 21. that Christ has done and suffered for the Church, that he might fiirm it for himself, ,^ -,(, „. purified and perfect ; and then calls upon all husbands so to love their wives, and to 1 Cor. 14'. 26'. show the same zealous affection and anxiety for their spiritual welfare, as Christ did ^°\.?' ^^ ''^"'' for his body the Church — Then in reference to our first parents, he declares, that the i Ps.34. 1. Is. wife by marriage being made one flesh with the husband, this was a natural reason ?'lp7' ^°'; ^P why she should be loved and cherished by him, as the Lord nourishes his body the 2Tliess! ]! 3. ' Church, of which mankind are members; and as Adam's marriage was a figure of the ^ ^^' ^j"-^ a eternal union of Christ with believers, on whose account he left his Father ; so in the H. 336 THE EPISTLE TO THE EPHESIANS. [Part XIV. S 13. same way shall a man leave his father and mother, and be inseparably united to his wife — The spiritual union of Christ with his Church is a great mystery ; but let every one, 1 Pet! s! 5! as marriage is of divine institution, love his wife as a part of himself, and let the wife b Gen. 3. 16. see that she consider her husband as her superior and head. Col. 3. 18. Tit. 2^ Submitting "yourselves one to another in the fear of FGodl ; cch.6. 5. ^^ wives, ''[submit] yourselves unto your ovv^n husbands, 'as unto the dicor. 11. 3. Lord. ^^ For ''the husband is the head of the wife, even as 'Christ is ^is^'coi^i'.ts*' th^ I^^^<^ of ^h^ Church, and he is the Saviour of-^the body. ^^There- / ch. 1. 23. fore as the Church is subject unto Christ, so let the wives be to their ^T^t^'a.^^"' ^' ^^"^ husbands "'in every thing. h Col. 3. 19. ^^ Husbands, ''love your wives, even as Christ also loved the Church, ilculo 28 ^"^^ 'gave himself for it, ^^ that he might sanctify [it] ; and cleanse it Gal. 1.4. & 2. -'with the washing of water *by the word, '^'' that 'he might present it j Johrf 3. 5. Tit. to himself a glorious Church, ""not having spot, or wrinkle, or any iJohns^'e."'^^' su'^h thing, "but that it should be holy and without blemish. ^^ So 7c John 15. 3. & ought men to love their wives as their own bodies. He that loveth zacor'n. 2. his wife loveth himself ; ^^ for no man ever yet hated his own flesh. Col. 1.22. but nourisheth and cherisheth it, even as the Lord the Church. ^"^For rciiti.4. °^6 are members of his body, of his flesh, and of his bones. ^^ For Gen. 2.23. ^this cause shall a man leave his father and mother, and shall be icor. 6.15. & joined unto his wife, and they 'two shall be one flesh. ^^ This is a ^66^2 24 great "mystery ; but I speak concerning Christ and the Church. Matt. 19. 5. 33 Nevertheless '^let every one of you in particular so love his wife q 1 Cor. 6. 16. cvBtt as himsclf ; and the wife see that she ^reverence her husband. o See Note 14. r ver. 25. Col. 3. 19. « 1 Pet. 3. 6. a Prov. 23. 22. Col. 3. 20, § 14. — chap. vi. 1-9. Children are commanded to obey their parents, who have a right to their gratitude and love, in obedience to that commandment which God gave to Moses, and to which, as § l^^- a further encouragement, he has annexed the promise of temporal blessings— Fathers are to take care that by an excess of severity they do not provoke their children to 4 Ex 20 12. disobedience and feelings of anger, but correct them, and educate them from their Deut. 5. 16. & earliest infancy in the subjection, precepts, and doctrines of the Gospel — Servants, of is' Ez'ek. 22 7 every rank, are commanded to be obedient to their masters, in all secular things; and Mai. 1. 6. to be cautious of giving offence, from a principle of duty to Christ — Servants are not Ma'tt"\'5 '4 ' ^° ^'^ satisfied with doing their duty only when they are subjected to the eye of their Mark 7. 10. master, as if their desire was to gain the favor of man ; but to do it from the motive of c Col. 3. 21. obedience to the will of God, cheerfully fulfilling the duties of their station as the d Gen. 18. 19. servants of Christ, and not as the servants of men only, knowing that from the Lord I/GUt, 4t 9. & ()• v' ' o 7, 20.' & 11. 19. they will receive their reward — He entreats masters to act towards their servants in the TQ'?s'<'S^"fi' same conscientious and faithful manner, upon the same religious principles, avoiding &29. 17. "' ' punishment, knowing that they are accountable to their Master in heaven, who in e Col. 3. 22. judging his Creatures will show no respect of persons, whatever difference exists between 1 Tim. 6. 1. Tit. .1 1 2. 9. 1 Pet. 2. them here. ^1' 1 Children, "obey your parents in the Lord : for this is right. Phil. 2.12. ' 2 fjQfiQj. 4i|y father and mother; (which is the first commandment VoL 3™22.^^' ^'^" wi^h promise ;) •^that it may be well with thee, and thou mayest live A Col. 3. 22, 23. long on the earth. — ^And, "ye fathers, provoke not your children to '2^0"; s! 10. wrath: but ''bring them up in the nurture and admonition of the Col. 3. 24. Lord. — ^ Servants, 'be obedient to them that are your masters accord- ■^.3^1]'.^"^^' ^°^' ing to the flesh, ^with fear and trembling, ^in singleness of your heart, A Col. 4.1. as unto Christ: ^ not ''with eyeservice, as men-pleasers, but as the *or, nwderating. gg^.^^nts of Christ, doing the will of God ; from the heart ^ with good I Lev. 2o. 43. . . ■ t « • ■ m.iohni3. 13. will doing scrvicc, as to the Lord, and not to men; ® knowing 'that t^som'eIea Acts 5. 41. § 2. — chap. i. 15-23. Rom. 5. 3. To prove to them the efficacy of Christ's death in obtaining pardon for the sins of man, ^^^P}'' ^' ^"^ *^''" the Apostle describes the divinity and supereminent dignity of Christ, who was the ^^^^ gg jg image or counterpart of the invisible God ; the Creator and Cause of all things that Eph. 1. 11. had a beginning, visible and invisible ; who created every thing both by and for him- ^^ Eph. 6. 12. self ; he existed before the creation of all created things ; and must have been there- 1 pe't. 2. 9.' fore the true and self-existing God ; and as his power created all things, so does it also a 1 Thess. 2. 12. preserve them — For as from him all being was derived, so also by him must it subsist, ^Pet. 1. 11. and he is the Head of the Church, which he considers his spiritual body — By his incar- kis'lme nation he is the first cause or beginning of the Church, and the first who rose from the Matt. 3. 17. dead in a glorified human form, that in all things, both in his divine and human nature, seeMafk ] 1 he may have the preeminence — For it pleased the Father that in him all the majesty, 4 Eph. 1. 7. VOL. II. 44 346 THE EPISTLE TO THE COLOSSIANS. [Part XIV. §2. a 2 Cor. 4. 4. Heb. ].3. b Rev. 3. 14. e John 1. 3. 1 Cor. 8. 6. Eph. 3. 9. Heb. 1. 9. d Rom. 8. 38. Eph. 1. 21. ch. 2. 10, 15. 1 Pet. 3. 22. e Rom. 11. 36. Heb. 2. 10. /John 1. 1,3. & 17. 5. 1 Cor. 8.6. g Eph. 1. 10, 23. 6. 4. 15. & 5. 23; 1 Cor. 11. 3. k Acts 26. 23. 1 Cor. 15. 20, 23. Rev. 1. 5. * Or, amonjT all. i John 1, 16. &3. 34. ch. 2.9. &3. 11. I Or, maldng jteace. j Eph. 2. 14, 15, 16. k 2 Cor. 5. 18. I Eph. 1. 10. TO Eph. 2. 1, 2, 12, 19. & 4. 18. J Or, by your TOinf^ m wicked worlis. n Tit. 1. 15, 16. Eph. 2. 15, 16. p Luke 1. 75. Eph. 1. 4. & 5. 27. 1 Thess. 4. 7. Tit. 2. 14. Jude 24. o Eph. 3. 17. ch. 2.7. r John 15. 6. s Rom. 10. 18. t ver. 6. u Acts 1. 17. 2 Cor. 3. 6. & 4. 1. & 5. 18. Eph. 3. 7. ver. 25. 1 Tim. 2.7. §3. a Rom. 5. 3. 2 Cor. 7. 4. 6 Eph. 3. 1, 13. c 2 Cor. 1. 5, 6. Phil. 3. 10. 2 Tim. 1.8. &; 2. 10. d Eph. 1. 23. e 1 Cor. 9. 17. Gal. 2.7. Eph. 3. 2. ver. 23. * Or, fully to preach the word of Oodj Rom. 15. 19. / Bom. 16. 25. 1 Cor. 2. 7. Eph. 3. 9. g Mutt. 13.11. 2 Tim. 1. 10. h 2 Cor 2. 14. «• Rom. 9. 23. Eph. 1. 7. &. 3. power, and mercy of the Godhead should be made manifest, or dwell, and having by the blood of his cross made peace between God and man, and by this means broken down the wall of partition between Jews and Gentiles, he has reconciled them to him self, with all things in heaven and earth, whether they be men or angels, forming them into one holy and spiritual society — And the Gentiles, who were once alienated from God, and by their works proved the enmity of their minds towards him, he hath so reconciled through the death of his human body, that he may present them holy and blameless, free from all accusation in his sight, at the day of judgment, which he will surely do if they continue grounded in the faith of Jesus Christ, and settled in his doctrines ; not moved away by false teachers from the blessed hopes and promises of the Gospel, which has been preached both to Jew and Gentile, of which St. Paul was appointed a minister. ^^ Who is "the Image of the invisible God, 'the Firstborn of every creature ; ^^ (for "^by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or ''dominions, or principalities, or powers ; all things were created "by Him, and for Him ;) ^'^ and ■'^he is before all things, and by Him all things consist ; ^® and ^He is the head of the Body (the Church) ; who is the Beginning, ''the Firstborn from the dead ; that *in all things He might have the preeminence ; — ^^ for it pleased the Father that'll! Him should all fulness dwell; ^'^ and, t having^ made peace through the blood of his cross, *by Him to reconcile 'all things unto Himself; by Him, I say, whether they be things in earth, or things in heaven. ^^ And you, "that were sometime alienated, and enemies tin your mind "by wicked works, yet now hath He reconciled ^^ in "the body of his flesh through death, ''to present you holy, and unblameable, and unreproveable in his sight ; ^^ if ye continue in the faith 'grounded and settled, and be ''not moved away from the hope of the Gospel, which ye have heard, 'and which was preached 'to every creature which is under heaven ; "whereof I Paul am made a minister. § 3. — chap. i. 24, to the end, and ii. 1-7. St. Paul, as the minister of Christ to the Gentiles, assures them that he rejoices in his sufferings, according to the dispensation of the Gospel, which God gave to him for their benefit ; that he might accomplish the purpose of God, as predicted by his prophets- Even the mystery of redemption through faith to the Gentiles, which has been hid for many generations, but is now made fully manifest ; which is Christ dwelling in them, giving through his blood pardon for sins, and through his Spirit the hope of their glori- fication — Whom the apostles preach, warning all men of their sin and danger, and instructing them in all spiritual wisdom — For which end he labors, striving with all his might — As a proof of which, he wishes them to know the persecutions and sufferings to which he has been exposed for preaching the Gospel to the Gentile Church, to all the believing Gentiles — That knit together in love, and in the full assurance of the riches of Christianity, they may acknowledge the mystery of God through Christ, in the salvation of both Jews and Gentiles, in whom and in his Gospel are hid all the treasures of divine wisdom and knowledge — And he says this, that no man might de- ceive them with the sophistry or enticing words of human philosophy, for though in the body he was absent, yet through the Spirit he was with them, rejoicing, and beholding their regular order and discipline, and their steadfast faith — He encourages them, since they had embraced the Gospel of Christ, to persevere in his faith, that they might be rooted in him, building upon him all their hopes of pardon and salvation, and that, being established in the purity of his faith, as they had been instructed in it, they might abound more and more in its fruits, with thanksgiving to God for having called them to be partakers of its blessings. ^^ Who "now rejoice in my sufferings ''for you, and fill up 'that which is behind of the afflictions of Christ in my flesh for ''his body's sake, which is the Church : ^^ whereof I am made a minister, accord- ing to 'the dispensation of God which is given to me for you ; "to fulfil the word of God ; ^^ even ^the mystery which hath been hid from ages and from generations, ^but now is made manifest to his saints : ^^ to ''whom God would make known what is *the riches of the glory Sect. XII.] THE EPISTLE TO THE COLOSSIANS. 347 of this mystery among the Gentiles ; which is Christ tin you, ^the hope t or, among you. of glory : -* whom we preach, warning every man, and teaching every \ AltTao! 20 27 man in all wisdom ; 'that we may present every man perfect in Christ ^i. [Jesus ;] -^ whereunto "I also labor, "striving "according to his work- Ephl's. s' .-er ing, which worketh in me mightily. mi cor 1- 10 Chap. ii. 1-7. ^ For I would that ye knew what 'great ^conflict I have „ ch.2.1.' for you, and for them at Laodicea, and for as many as have <> Eph.i. i£ & not seen my face in the flesh ; -that 'their hearts might be comforted, j, ch! 1. 29. Phii '^being knit together in love, and unto all riches of the full assurance \- ^- ^ '''''*''^- of understanding, 'to the acknowledgment of the mystery of God, and t o^jmr, or, of the Father, and of Christ ; ^ *in 'whom are hid all the treasures of /^'^cor 1 e wisdom and knowledge. * And this I say, "lest any man should beguile ^ ch. 3. 14. you with enticing words. ^ For "though I be absent in the flesh, yet ^^g'.'' ^' ^' ''^' am I with you in the spirit, joying and beholding "your order, and the * Or, wherein. ""steadfastness of your faith in Christ. ^ As ''ye have therefore received '2^ gT e If i*^ Christ Jesus the Lord, so walk ye in him : ''' rooted "and built up in «• ch. i. 9. ' him, and stablished in the faith, as ye have been taught, abounding "acT.'n.'is^.' therein with thanksgiving. ^p*'- \^^-^^- ~ ~ 6. ver. 8, 18. V \ Cor. 5. 3. r ^ 7 ■• o n r 1 Thes9. 2. ]7. ^i.— chap. n. 9,-15. «,lCor.l4.40. The Apostle cautions them against the Judaizing teachers, who inculcate the worship of j; 1 Pet. 5. 9. angels, and the abstinence from animal food, which things are according to the tradi- y 1 Thess. 4. 1. tions of men, and the first elements of religion given in the Mosaic Law ; for their f t 9 oi w salvation is made complete in him, who is the supreme Head and Governor of all ere- & 3. 17. ch! 1.' ated things, of whatsoever rank — In whom, (and not to the angels,) they are also circum- ^^' cised, and enabled by the operations of the Holy Spirit, to renounce all the deeds of the sinful flesh — which is pointed out to them by that ordinance, which may be considered as the circumcision required by Christ in the Gospel, in which they are buried to sin under the water, as Christ was buried on account of sin under the earth, and have been raised with him out of the water unto a spiritual life, through the faith of the wonderful power of God, who also raised Christ to eternal life from the grave of death — And the Gentiles also, who were dead in sins, and in the uncircumcision of the flesh, has God § 4. made alive together with him through his Spirit, unto eternal life, blotting out the a Jer. 29.8. Rom. handwriting of ordinances, which was against both Jew and Gentile, and contrary to ^- •'''• ■^p'Vt\ their salvation, as it subjected them all to the curse of eternal death for sin ; and having 13.9.' despoiled the rulers and delegated powers of darkness of their dominion, he made a * Matt. ]5. 9. display of his conquest openly, by triumphing over their power in his glorious resurrec- n^ ' ' ' ^'^^' tion from the grave. c Gal. 4. 3, 9. ^ Beware "lest any man spoil you through philosophy and vain de- *ol~eiements. ceit, after 'the tradition of men, after 'the *rudiments of the world, d John 1. 14. ch. and not after Christ. ^ For ''in Him dwelleth all the fulness of the God- ^ j^i,,', j jg. head bodily; ^° and "ye are complete in Him, ^which is the Head of /Eph. ].2o,2]. all ''principality and power; ^Mn whom also ye are ''circumcised with ^^^W^^' the circumcision made without hands, in 'putting off the body [of the I oeut. lo. 16.& sins] of the flesh by the circumcision of Christ, ^'^ buried^ with him in ^^om.l%%h[\. baptism ; wherein also '^ye are risen with him through 'the faith of ^^^ the operation of God, '"who hath raised him from the dead : ^^ and Eph. 4. 22.' ch. "you, being dead in your sins and the uncircumcision of your flesh, j Rom. 6. 4. hath He quickened together with him, having forgiven you all '« ch. 3. 1. trespasses; ^"^ blotting "out the handwriting of ordinances' that was 'y^^''' '■^^■'^^" against us, which was contrary to us, and took it out of the way, m Acts 9. 24. naihng it to his cross; ^^ and ''having spoiled 'principahties and "jf p'^- ^- ^' 5- ^' powers, he made a show of them openly, triumphing over them oEph.2 is, le. ■[ijj if;_ s See Note 18. p Gen. 3. 15. Ps. 68. 18. Is. 53. 12. Matt. 12. 29. §5.-chap.u. 16-19. h'Soi'nit From the consideration that mankind are delivered from the power of sin and eternal 31- ^ 16. 11. death by Christ alone — The Apostle exhorts them not to allow any one to condemn g. 14. them as it concerns the distinctions between meats and drinks in the Mosaic Law, or in g Eph. 6. 12. respect of its festivals and Sabbaths — Which observances were only the types or t Of> *« himself. 348 - THE EPISTLE TO THE COLOSSIANS. [Part XIV. shadows of good things to come, their substance being all fulfilled in the person of Christ, and in the spiritual blessings of his religion — And as Christ alone, by the sacrifice of the cross, has been made the Head and Governor of all things, and the means of salva- tion, he vparns them against being deceived by their false teachers or philosophers to prac- tise an aifected humility in the worshipping of angels, presumptuously intruding into the things of the invisible world, and puffed up with the empty knowledge of their own carnal minds — Not acknowledging Jesus Christ as the only Saviour and Governor of mankind, from whom his whole body, the Church, receiving spiritual nourishment and strength, united together, increases in grace and holiness, with the increase of the gifts § 5. of his Holy Spirit. a^Kom. 14. 3, 10, 16 Lj,,p j,q jjjg^jj therefore "judge you *in ''meat, or in drink, or tin * or,for eating respect "of a holyday, or of the new moon, or of the Sabbath days: /Eom^'itT 17. " which ''are a shadow of things to come ; but the body is of Christ. 1 Cor. 8. 8. 18 Lg^ «j-,Q jjjan tbeguile you of your reward, *in a voluntary humihty I Rom!r4'.l. ^iid worshipping of angels, intruding into those things -^which he hath Gal. 4. 10. jjQ^ seen, vainly puffed up by his fleshly mind, ^^and not holding ^the 9. &io.'i.' ' Head, from which all the body by joints and bands having nourish- e ver. 4. ment ministered, and knit together, increaseth with the increase of t Or, jttd^e ^ , against you. VJUU. * Gr. being a voU untanj in humil- r r* i •• on j it i ity. ver. 23. 9 6. — chap. 11. 20, to Ihe end. A^!'''' i"''-,^' The Apostle, as they have in the body of Christ suffered the punishment of the Law for Eph i 15 16 ®"^> '^"'^'^ '^'^^ thereby delivered, or become dead to its power, inquires of them why they subjected themselves to ordinances taught by the authority and doctrines of men ; as if they were living under that dispensation from which by the death of Christ they had been made free — The abstinences prescribed by the doctrines of their philosophers and by their Judaizing teachers — touch not, taste not, handle not — relate to indifferent things, which perish in the corruption of the body, for which they were made — which doctrines, however, have an appearance or display of wisdom, being a worship founded on the will of man, voluntarily performed, and a supposed act of humility, mortifica- S 6. tion, and severity. a Rom. 6.3, 5. & 20 Wherefore if ye be "dead with Christ from 'the *rudiments of 19. Eph. 2.15. the* world, %hy, as though living in the world, are ye subject to ordi- * ^^- f- nances ? ^^ Touch ''not ! taste not ! handle not ! ^^ which all are to Or sl&ftiBTits m t See Note 19. pcrish with the using, ''after the commandments and doctrines of men ? oGai. 4. 3,9. 23 ^j^j^h ^things havc indeed a show of wisdom in ^will-worship, e Is 29! 13 ^"^ humility, and tneglecting of the body ; not in any honor to the Ma«. 15. 9. Tit. satisfying of the flesh. / 1 Tim. 4. 8. g ver. 8, 18. § 7. — chap. iii. 1-11. t Or, punishing, rpj^g Apostle, having shown them that as they had been buried with Christ in the waters of baptism, in token that in the body of Christ they had fulfilled the curse of death, pronounced upon sin by the Law, and were thereby delivered from its power, now calls upon them, as they had been with Christ also figuratively raised from the waters of bap- tism, and become spiritually alive, to set their whole affections on heavenly things — For Christians are dead with Christ to sin, and to earthly things ; and their spiritual life, which emanates from him, who is invisible, is, as it were, hidden with Christ in God — and when, at the end of time, he shall appear, who is the source of their heavenly life, Christians also shall appear with him in glory — in glorious and immortal bodies — Hav- ing this hope, St. Paul exhorts them to mortify their earthly members — to deprive the animal man of its strength and ascendency, not yielding to its inordinate desires and passions, on account of which the wrath of God cometh on all ; not only on those who profess his religion, but on the children of disobedience — the heathen world — whose lusts and vices they also habitually practised when they lived among them : but now, as their life is in Christ, derived from him through his Spirit, the Apostle exhorts them to put away these vices of their earthly members, and all others to which they had been addicted ; and, as they had buried the old man in baptism, with all his corrupt affections and deeds, to put on the new man, which is re-made by God in spiritual knowledge and holiness, according to his image, in which man was first created — In this new spiritual creation there is no distinction of nation or of circum- stance — but Christ is life to all — He is in all by his Spirit, and reigns over and governs § 7. all things. "■^Ti^'l'-f^^' ^ ^^ y® ^^^" ^^^ nsen with Christ, seek those things which are above, Sect. XII.] THE EPISTLE TO TPIE COLOSSIANS. 349 where 'Christ sitteth on the right hand of God ; ^ set your *affection ''e^^\%o'!' on things above, not on things on the earth. ^For '')'e are dead, '^and *or, mind. your hfe is hid with Christ in God ; * when 'Christ, who is -^our hfe, ''^°i'% gg^-^^ g shall appear, then shall ye also appear with him ^in glory. 20. ^ Mortify ''therefore 'your members which are upon the earth; ^for- '^^-^^'■^■''- "^ nication, uncleanness, inordinate affection, *evil concupiscence, and«iJohn3. 2. covetousness, 'which is idolatry ; ^ for "which things' sake the wrath ■^{^"'"g" "" ^^' ^ of God cometh on "the children of disobedience: '''in "the which ye g- 1 cor. 15. 43. also walked sometime, when ye lived in them ; ^ but ''now ye also put ;, Kom. 8. is. off all these, anger, wrath, malice, blasphemy, 'filthy communication gui. 5. 24. out of your mouth ; ^ lie "^not one to another, ^seeing that ye have put j Eph. 5. 3. off the old man with his deeds ; ^^ and have put on the new man which 1 1 Thess.4. 5. 'is renewed in knowledge "after the image of Him that "created him : ' ^^^'^\^\^ ^Hvhere there is neither Greek nor Jew, circumcision nor uncircum- Eph. 5. 6. Eev. cision, barbarian, Scythian, bond nor free : "^but Christ is all, and in all. „ iph. 2. 2. Rom. 6. 19,20. & 7. 5. 1 Cor. 6. 11. Eph. 2. 2. Tit. 3. 3. p Eph. 4. 29. 1 Pet. 2. 1. Heh. 12. 1. J .m. 1. 21. q Eph. 4. 29. &5. 4. r Lev. 19. 11. Eph. 4. 25. 5 Eph. 4. 29, 24. « Rom. 12. 2. !4 Eph. 4. 23, £4. d Eph. 2. 10. to Rom. 10. 12. 1 Cor. 12. 13. Gul. 3. 28. & 5. 6. Eph. 6. 8. x Eph. 1. 23. § 8.— chap. iii. 12-17. „ Eph. 4. 2,,. He exhorts the Colossians, as those who were elected of God to the high privileges and *i V,'"'i^^g^' '*' blessings of the Gospel, to put on the spiritual character of the new man — to be pure 2 Pet. 1. 10. and holy in the service of God, as his beloved children, practising all the Christian '„9?,''^',^";, , , ,. . • 1 ,, , ,. , , Phil. a. ]. Eph. graces and dispositions, and over all these graces of the inward man, to put on love, 4. 2, 32. which is the perfection of the Christian character, uniting in itself every virtue — Then '^■J'^^'^\^}'oi' will that divinely-imparted peace, to the enjoyment of which they are called, reign in ♦ Or, complaint. their hearts, and, united in one body unto Christ, they will be thankful that they are ' i^'r. Belsham, sflvs L)r. iliirton* become partakers of these glorious privileges — The Word of Christ, the Gospel, which would here read they have received, will dwell in them, and they will constantly teach and admonish Lord,mKanws ,,.„., . . . , . , . , , r > • 1 '"8 Father ; each other m all wisdom, singing with grace 111 their hearts unto the Lord m psalms, whereas in Acts hymns, and songs, as the Spirit inspired them — They are exhorted, whatever ihey did "''• '^ he would ■ ,1 1 • • , • ■ n , ■ ,■ 1 ,, • , , '"•■" Gorf into — in all their conversation, and m every action ot their lives — to do all m the name and Lord, and have for the glory of the Lord Jesus Christ, and to offer their praises and thanks to God !i,'"'^^" Christ. i he reason it is the Father, in his name, and by his mediation, and not by that of angels. not very difficult ^^PuT "on therefore, 'as the elect of God, holy and beloved, "bowels /john™r34. °' of mercies, kindness, humbleness of mind, meekness, long-suffering ; f t^r.^w.^Eph. ^^ (forbearing ''one another, and forgiving one another, if any man have fr^i^f^'; 4 g a *quarrel against any : even as 'Christ forgave you, so also (Zo ye ;) iTim. i. 5. ^'' and above all these things, •'pw^ on charity, which is the ""bond of uoh'ni. 23. & perfectness ; ^^ and let ''the peace of God rule in your hearts, 'to the ^ 'Eph. 4.3. which also ye are called •'in one body ; *and be ye thankful. ''phn."^"' "' ^^ Let the word of Christ dwell in you richly ; in all wisdom, teach- '■. l^'''°,''c/\l\., ing and admonishing; one another 'in psalms and hymns and spiritual ^ 4. '4. ^ . . . . k ch.2. 7. ver 17 songs, singing '"with grace in your hearts to the Lord ; ^^ and "whatso- i i co7. 14. 20. ever ye do in word or deed, do all in the name of the Lord Jesus, mlh'.4.l^.' "giving thanks to God and the Father by him. Rra°.''i.^8'. Eph. 5. 20, ch. I. 12. ' & 9. 7. 1 Thess. § 9. — chap. iii. 18, to the end, and iv. 1. s.is. Heb. 13.15. The Apostle, from general directions for their Christian conduct, proceeds to exhort them, ~s~q on the same principles of love and obedience to Christ, to the performance of the rela- tive duties of life. (See Eph. v. 2.2, 23, and vi. 1-9.) 2. 5. l Pet73 l ' 1^ Wives, "submit yourselves unto your [own] husbands, 'as it is fit * iph.'l.'l^as, in the Lord. ^^ Husbands, "love your wives, and be not ''bitter against fEph^V'af^' them. — -"Children, "obey your parents in all things: for this is well e Eph.5.24.&6.i. pleasing unto the Lord. ^^ Fathers, ^provoke not your children to anger, /Eph.V."4. lest they be discouraged. — ^^ Servants, 'obey ''in all things your mas- '^i^n'm.^^i.'^''' ters 'according to the flesh ; not with eyeservice, as men-pleasers ; J 'Vg~- ^- ^ ^''^■ but in singleness of heart, fearing God : ^^ and ^whatsoever ye do, do * ver. 20 it heartily, as to the Lord, and not unto men ; 2"* knowing ''that of the j Eph!6.°6, 7.' Lord ye shall receive the reward of the inheritance : 'for ye' serve the f i^coi.^7. 22. VOL. II, DT) 350 THE EPISTLE TO THE COLOSSIANS. [Pari XIV. Lord Christ. ^^ But he that doeth wrong shall receive for the wrong "Eph."^ 9. "pet. which he hath done : and ""there is no respect of persons. ^ Masters, i^if seeDeut. "give unto jour servants that which is just and equal ; knowing that n Eph. 6. 9. ye also have a Master in heaven. § 10. a Luke 18. 1. Rom. 12. 12. Eph. 6. 18. 1 Thess. 5. 17, 18. b ch. 2. 7. & 3. 15. c Eph. 6. 19. 2 Thess. 3. 1. d 1 Cor. 16. 9. 2 Cor. 2. 12. e Matt. 13. 11. 1 Cor. 4.1. Eph. 6. 19. ch. 1. 26. & a. 2. / Eph. 6. 20. Phil. 1. 7. g Eph. 5. 15. 1 Thess. 4. J2. It Eph. 5. 16. i Eccles. 10. 19. ch. 3. 16. j Mark 9. 50. k 1 Pet. 3. 15. § 10. — chap. iv. 2-6. The Apostle commands all, in their different relations and stations in life, that they may be enabled to fulfil their respective duties, to persevere in earnest prayer to God, guarding against negligence and inattention, and, with thanksgiving, to acknowledge the blessings they had received — Praying also for the apostles, that God would open for them an op- portunity of preaching the mystery of the Gospel of Christ, the calling of the Gentiles through faith — for which very account he was now in bonds — that he may more effect- ually make this mystery manifest, and that he may have courage to speak as becomes his apostleship — He admonishes them to behave with prudence and discretion to those who are without the pale of the Christian Church (the unbelieving Gentiles and per- secuting Jews), avoiding persecutions, and steadily improving every present moment — Their conversation is to be holy and courteous, seasoned with the salt of cheerful- ness and spiritual wisdom, resisting the corruption of sin, that they may know how to answer both Jew and Gentile to their edification, and to their own security. ^ Continue "in prayer, and watch in the same ''with thanksgiving ; ^ withal 'Spraying also for us, that God would "^open unto us a door of utterance, to speak ^the mystery of Christ, •'^for which I am also in bonds : '^ that I may make it manifest, as I ought to speak. ^ Walk ^in wisdom toward them that are without, ''redeeming the time. ^ Let your speech be alway 'with grace, •'seasoned with salt, '^that ye may know how ye ought to answer every man. § 11. o Eph. 6. 21. b Eph. 6. 23. c Philemon 10. d Acts 19. 99. & 20. 4. & 27. 2. Philemon 24. e Acts 5. 37. 2 Tim. 4. 11. /ch. 1. 7. Philemon 23. * Or, striving. g Rom. 15. 30. A Matt. 5. 48. 1 Cor. 2. 6 & 14. 20. Phil. 3. 15. Heb. 5. 14. t Or, Jilled. § 11. — chap. iv. 7, to the end. St. Paul sends Tychicus to relate to them in a more particular manner his situation and circumstances at Rome (See Eph. vi. 21.), with Onesimus, who would also give them every satisfactory information — He presents the salutations of the brethren who were with him by name, and desires them to receive Marcus with all respect and affection, and Justus (compare Acts xv. 38, 39. and 2 Tim. iv. 11.) ; for these only of the circum- cision had been his fellow-laborers in preaching the Gospel in sincerity at Rome, and who had been a consolation to him (compare Phil. i. 14-lri.) — All the Gentile teachers with St. Paul at Rome join in salutations — (Timothy joined in writing the letter) — He particularly mentions Epaphras, their faithful minister, as always striving in prayer for them with God — He desires them to salute in his name the Christians in Laodicea, with Nymphas, and the church that is in his house — and, after this Epistle had been publicly read among them, to take care that it shall be also read in the Church of the Laodiceans, and that the Epistle from Laodicea, which is supposed to have been the Epistle to the Ephesians, shall be read in their own Church — He encourages Archip- pus (officiating, perhaps, in the absence of Epaphras) in the work of the ministry com- mitted to him, and then authenticates the Epistle by writing the salutation in his own hand — (1 Cor. xvi. 21. and 2 Thess. iii. 17.) — He concludes with the apostolic bene- diction. ■^ All "my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord ; ^ whom *'I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts ; ^ with 'Onesimus, a faithful and be- loved brother, who is one of you : they siiall make known unto you all things which are done here. 1" Aristarchus, ''my fellow-prisoner, saluteth you, and 'Marcus, sis- ter's son to Barnabas, touching whom ye received commandments, (if he come unto you, receive him ;) " and Jesus, which is called Justus, who are of the Circumcision : these only are my fellow-workers unto the kingdom of God, which have been a comfort unto me. '- Epaphras, -''who is one of you, a servant of Christ, saluteth you, always ^laboring ^fervently for you in prayers, that ye may stand ''per- fect and tcomplete in all the will of God. '^ For I bear him record that he hath a great zeal for you, and them that are in Laodicea, and Sect. XIII.] THE EPISTLE TO PHILEMON. 351 them in Hierapolis. ^^Luke, 'the beloved physician, and-'Demas, greet ] 2Tim!4!io! you. ^^ Salute the brethren which are in Laodicea, and Nymphas, and Philemon 24. *the Church which is in his house. ^^And when 'this Epistle is read ico™'i6.'i9. among you, cause that it be read also in the Church of the Laodi- '■ ^ "^^^^^^ ^- ^■ ceans ; and that ye likewise read the Epistle from Laodicea. ^^ And say to "' Archippus, Take heed "to the ministry which thou hast re- ^ f!^'}^^'^^' ceived in the Lord, that thou fulfil it. ^*The "salutation by the hand « icor. 16.21. of me Paul. -^Remember my bonds. 'Grace be with you ! [Amen.] ^He'risV^^ [J^Written from Rome to the Colossians by Tychicus and Onesimus.]] j Heb. 13. 25. [end of the epistle to the colossians.] SECT. xin. Section XIIL — St. Paul writes his Epistle to his friend Philemon,'^ to intercede with him in favor of his slave Onesimus, who had fed from the Service of his Master to Rome, in ivhich City he had been con- verted to Christianity by means of the ApostWs Ministry. THE EPISTLE TO PHILEMON. § 1. — vei'se 1-7. St. Paul, writing on a matter of private business, addresses Philemon as a friend, and not in the capacity and authority of an apostle — Timothy unites in the salutation to Phile- mon — to the beloved Apphia — to Archippus (Coloss. iv. 17.), and to the Church at liis house — His benediction — He tells Philemon that he thanked God always in his prayers for the increase of his faith towards Jesus Christ, and his love towards the Christian brethren ; and he prays also that the communication of his liberality, which is the fruit of much faith, may be efficacious in bringing others to the knowledge of every good V. JE. 62. disposition that is in him in Christ Jesus— for they themselves have much joy and con- j, p. 4775. solation in his love, more particularly on account of the poor saints who were driven Rome. from their homes in the name of Christ, and went about preaching the Gospel, whom the riches of Philemon had relieved. § 1- ^ Paul, "a prisoner'^ of Jesus Christ, and Timothy our brother, unto " ^'^'^ '^""^ ^''• Philemon our dearly beloved, 'and fellow-laborer, ^ and to our beloved °i. axi'm. i. 8. Apphia, and "Archippus ''our fellow-soldier, and to ^the Church in thy /ggg^jjifote 21 house ! ^ grace ^to you, and peace, from God our Father and the Lord a phii. 2. 25. Jesus Christ! altuVls '^I "thank my God, making mention of thee always in my prayers, ^ Rom. le.s. ^ hearino: ''of thy love and faith, which thou hast toward the Lord iCor. 16.19. Jesus, and toward all saints ; ^ that the communication of thy faith may ^ Epii.i. le. become effectual 'by the acknowledging of every good thing which is in gTiJ^g^' /'f' you in Christ Jesus. '^For we have great joy and consolation in thy aeph. 1. is.coi love, because the bowels of the saints ^are refreshed by thee, brother. § 2. — verse 8, to the end. St. Paul declares, on account of the love he bore to Philemon for his benevolent and kind exertions, that though, as an apostle of Christ, he might have commanded him to do what was fit in the affair he was about to mention, yet he prefers beseeching him, by his own love for him, and by that which he has shown to the saints, for his son Ones- imus, whom he has begotten to a spiritual creation, and has sent back again at his own desire — •' Do thou therefore," St. Paul entreats, " receive him into thy family, who is, as it were, my own bowels, my son, a part of myself — whom, being so useful to me, I would have detained with me, that he might have ministered to me, thy spiritual father, in my bonds for the Gospel ; and performed those offices which thou wouldst have done, if thou hadst been at Rome — but without knowing thy mind on the subject, I would not keep him with me, that the benefit conferred on me in pardoning him, should not be from necessity, but from thine own goodwill — For he departed for a season, that by the providence of God he may be restored to thee for ever: not now as a servant, but as a beloved brother in the Lord, and more particularly dear to me, but how much more to thee, as being thy property, and a part of thy family ; and now being made a member of thy heavenly family, the Church of thy house — If thou consider me a partner of thyaffisc- tion, receive him as myself, as he is, as it were, a part of me, and in receiving him thou receivest me — If he have wronged, or owe thee aught, place it all to my account : I will discharge all he owes thee ; and I promise to repay thee in mine own hand, as I do not 1.4. i Phil. 1. 9, n. j 2 Cor. 7. 13 2 Tim. 1.16. ver. 20. 352 THE GENERAL EPISTLE OF JAMES. [Part XIV. §2. a 1 Thess. 2. 6. b ver. 1. c Col. 4. 9. d lCor.4. 15. Gal. 4. 19. y See Note 22. e 1 Cor. 16. 17. PhU. 2. 30. / 2 Cor.' 9. 7. g So Gen. 45. 5, 8. z See Note 23. h Matt. 23. 8. 1 Tim. 6. 2. i Col. 3. 22. j 2 Cor. 8. 23. k ver. 7. I 2 Cor. 7. 16. m Phil. 1. 25. & 2.24. n 2 Cor. 1. 11. Col. 1. 7. & 4. 12. y Acta 12. 12, 25. q Acts 19. 29. & 27. 2. Col. 4. 10. r Col. 4. 14. s 2Tim. 4. 11. t 2 Tim. 4. 22. desire this favor to be granted me from the consideration of how much thou art in- debted to me, although thou owest me thine own self — thine existence as a Christian — let me therefore have profit from thee in the Lord — gratify the earnest longing of my soul in this, and receive him again into thy family — Having confidence in thy obedi- ence, from the knowledge I have of thy Christian excellencies, I wrote unto thee, in the full persuasion that thou wouldst do even more than I request '"—He sends the salutations of Epaphras, their minister, and others with him, and concludes with his blessing to Philemon, and the Church at his house. ^ Wherefore, "though I might be much bold in Christ to enjoin thee that which is convenient, ^ yet for love's sake I rather beseech thee, being such an one as Paul the aged, 'and now also a prisoner of Jesus Christ ; ^° I beseech thee for my son ^Onesimus, whom ''I have begot- ten in my bonds : ^^ which in time past was to thee ^unprofitable, but now profitable to thee and to me ; ^^ whom I have sent again : thou therefore receive him, that is, mine own bowels. ^^ Whom I would have retained with me, 'that in thy stead he might have ministered unto me in the bonds of the Gospel ; ^"^ but without thy mind would I do nothing, ^that thy benefit should not be as it were of necessity, but willingly. ^^ For ^perhaps he therefore departed for a season, that thou shouldest receive him for ^ever ; ^^ not noAv as a servant, but above a servant, ''a brother beloved, specially to me, but how much more unto thee, 'both in the flesh, and in the Lord ! ^^ If thou count me therefore -"a partner, receive him as myself. ^^ If he hath wronged thee, or oweth thee aught, put that on mine account. ^^ I Paul have written it with mine own hand, I will repay it : albeit I do not say to thee how thou owest unto me even thine own self besides. -" Yea, brother, let me have joy of thee in the Lord : ''refresh my bowels in the Lord. ^^ Having 'confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. ^~ But withal prepare me also a lodging : for "I trust that "through your prayers I shall be given unto you. ^'^ There salute thee "Epaphras, my fellow-prisoner in Christ Jesus ; ^* ^Marcus, 'Aristarchus, '^Demas, "Lucas, my fellow-laborers. ^^ The 'grace of our Lord Jesus Christ be with your spirit ! [Amen.] [[Written from Rome to Philemon, by Onesimus a servant.]] [end of the epistle to PHILEMON.] SECT. XIV. V. M. 62. J. p. 4775. Jerusalem. §1. I See Note 24. Section XIV. — St. James writes his Epistle^ to the Jewish Christians in general, to caution them against the prevalent Evils of the Day — to rectify the Errors into which many had fallen by misinterpreting St. Paul's Doctrine of Justification, and to enforce various Duties, THE GENERAL EPISTLE OF JAMES. § l.—chap. i. 1-12. James addresses the Twelve Tribes, particularly the Jewish Christians, in their state of dispersion, wishing them all health and prosperity — As the unbelieving Jews desired to persuade their converted brethren, by applying to them the rewards and punish- ments annexed to their obedience or disobedience to the Mosaic Law, that their pres- ent afflictions were tokens of the divine displeasure — the Apostle shows the advantages resulting from afflictions, to produce in them patience and resignation to God's will — He exhorts them to patience, that they may, in allusion to the sacrifices of the Law, be perfect — If any under trials be deficient in this wisdom of patience, he is to ask it of God, who giveth all necessary good to every man. and who reproaches none for asking, and it shall be given to him — But then let him ask in a steady faith, fully persuaded that God is both able and willing to grant his petitions, not irresolute, nor divided in his own mind concerning the things for which he prays — for he who thus wavers between virtue and vice is like a wave of the sea, influenced by every succeeding im- pulse, and cannot expect to receive from God what he desires — A man of two minds is unstable in all his actions, and can attain to no degree of excellence — The poor con- verted Jew is encouraged to rejoice in his sufferings, for by them his Christian character, Sect. XIV.] THE GENERAL EPISTLE OF JAMES. 353 through faith, is exalted — but the rich man, to be ashamed of the emptiness and uncer- tainty of those things in whicli lie delights- and rather glory in his humiliation and suiferings for the sake of the Gospel — for his own life, and all his earthly possessions, are as transient, and as little to be depended on, as the flower of the field — and those whose happiness consists in them are subjected in a similar manner by diseases, and tlie vicissitudes of life, to be cut down, and wither in the midst of their glory — The man is blessed who stands in his temptation — for when his trials in this world are over, he shall receive the crown of life, which the Lord hath promised to them that love him, and suffer for liim. a According to ^ "James, a 'servant of God and of the Lord Jesus Christ, '^to the "'• ^"'■,"'1' ?"<'- . , ^ . , otiicrable judges, Twelve Tribes which are scattered abroad, greeting ! James the Less ^ My brethren, 'count it all joy •'"when ye fall into divers temptations ; Lord's'brothe" 3 knowing ^tJiis, that the trying of your faith worketh patience. "* But peTsonl^E'D. let patience have her perfect work, that ye may be perfect and entire, i^^\^^Q^{f wanting nothing. J9- ^ 2. 9. Jude ^ If ''any of you lack wisdom, 'let him ask of God, that giveth tQ all j i-it. i.i. }ne?i liberally, and upbraideth not ; and ■'it shall be given him. ^ But c Acts 26. 7. '■'let him ask in faith, nothing wavering; for he that wavereth is like joim?'. 35'. Acts . 9^,^?(l a wave of the sea driven with the wind and tossed. '''For let not that ipet. i.'i.' man think that he shall receive any thing of the Lord. ^ A 'double- ^f'^^W}'^- ^ ■ 1 11 • I 1 • 11 1 • ActsS. 41. Heb. minded man is unstable in all Ins ways. 10. 34. 1 Pet. 4. ^ Let the brother of low degree *rejoice in that he is exalted, ^° but / I'pet. 1. 6. the rich, in that he is made low ; because ™as the flower of the grass g R""". 5. 3. he shall pass away. ^^ For the sun is no sooner risen with a burning '11, la^^Prc'v. 2. heat, but it withereth the grass, and the flower thereof falleth, and \ ...,,, ■, P o ' ^ t Matt. 7. 7. & the grace of the fashion of it perisheth : so also shall the rich man 21. 22. Mark 11. CI • 1 • 10 -ni n n- 1 1 i i 24. Luke IL 9. tade away in his ways. ^'^ Blessed is the man that endureth tempta- joim 14. 13. & tion : for when he is tried, he shall receive "the crown of life, ^which . j^/gg jg "' the Lord hath promised to them that love him. 1 Jo''" s. 14, 15. k Mark 11. 24. 1 Tim. 2. 8. §2.-c;^«p.i. 13-18. VL%1.^. The Apostle, fearing his expressions relating to temptations or afflictions, sent by God as * Or, glory. a trial of the virtue and faith of Christians, should be misinterpreted, condemns, in its m Job 14.2. Ps. other sense, that impious notion, which some of the unbelieving Jews and their Juda- ^'iqo n if izing teachers held, as a vindication of their grossest actions, that God tempts men to 103.15. Is. 40. 6. sin — He forbids any man to say, he is tempted or solicited to sin by God ; for God, who ^ -^^'^ p^^, ' ^ is all holiness, is incapable of being seduced by evil, neither can he thus tempt any 24. 1 John 2. 17. man — But every man is tempted to sin when he is allured by his own lusts, and enticed "Job 5. 17. by his own impure desires ; then lust having tempted the sinner to its embraces, bring- jjeb. 12. 5.' Rev. eth forth actual sin ; committing the evil purposes — and sin, when habitually confirmed, 3. 19. bringeth forth eternal death — They must not suppose therefore, that God is the author "g Tim.'4'8 ch of sin, or impels man to it — For God, instead of being the author of sin, is the author 2. 5. 1 Pet. 5. 4. of every good and perfect gift — God of his own will had created those who were Jews ivr'' t m oo ;t anew, in the Gospel of truth and holiness, that they might become the firstfruits of all jg. 28,' 29." ch. 2. his creatures who should be converted. ^" " Let no man say when he is tempted, I am tempted of God : for . g God cannot be tempted with *evil, neither tempteth he any man : * or cmu. '^^ but every man is tempted, when he is drawn away of his own lust, a job 15. 35. Ps. and enticed. ^^ Then "when lust hath "^conceived, it bringeth forth sin : ^ gee Note 26. and sin, when it is finished, 'bringeth forth death. 6 Rom. 6.21,23. I'^Do not err, my beloved brethren, i'' Every 'good gift and every '/co^.ty'!^' perfect gift is from above, and cometh down from the Father of lights, d Num. 23. 19. ''with whom is no variableness, neither shadow of turning. ^^ Of 'his Mai. 3". e.'som. *'' 11.29. own will begat he us with the word of truth, -^that we should be a ^ johni.i3.&3. kind of ^firstfruits of his creatures. ?• 1 cor. 4 15. 1 1 et. 1. 23. / Eph. 1. 12. § 3.— c/iop. i. 19, to the end. ffjer- 2. 3. Eev. To reprove the converted Jews, who were emulous of becoming teachers, and who were intemperate in their religious zeal, the Apostle exhorts those who are thus begotten of God in the Gospel of his Son, to be anxious and diligent to hear its doctrines, as laid down by the apostles, and slow to speak concerning the truth, waiting till they under- VOL. 11. 45 DD* 354 THE GENERAL EPISTLE OF JAMES. [Part XIV. §3. a Eccles. 5. 1. i Prov. 10. 19. & 17.27. Eccleg.5. 2. c Prov. 14. 17. & 16. 32. Eccles. 7.9. d Col. 3. 8. 1 Pet. 2. f. e Acts 13. 26. Kom. 1. 16. 1 Cor. 15. 2. Eph. 1. 13. Tit. 2. 11. Heb. 2. 3. 1 Pet. 1. 9. d See Note 27. / Matt. 7. 21. Luke 6. 46. & 11. 28. Kom. 2. 13. 1 John 3. 7. g Luke 6. 47, &c. See ch. 2. 14, &c. A 2 Cor. 3. 18. i ch. 2. 12. j John 13. 17. * Or, doing. e See Note 28. Jc Ps. 34. 13. & 39. 1. 1 Pet. 3. 10. / Is. 1. 16, 17. &58. 6,7. Matt. 25. 36. m Rom. 12. 2. ch. 4. 4. 1 John 5. 18. stand it ; and slow to wrath, not easily incensed — for the wrath, or the fierce conten- tions of men, on religious differences, do not promote the interests of the kingdom of heaven, do not work out in others the faith which God counts for righteousness — He calls upon them to put away all the filthiness of fleshly lusts, and vicious superfluity of words, and of anger, and receive with all meekness and gentleness the Gospel, which is engrafted on their own Law, and which is the means of saving their souls to eternal life — In opposition to the prevailing opinion of the Jews, who placed so much depend- ence on their knowledge of the Law, and on their regular attendance on the synagogue to hear the Law read, he exhorts them to be doers of the precepts of the Gospel, and not hearers of its word only — He who restraineth not his tongue, deceiving himself with the notion that his freedom from deeper vices will excuse him before God, and that railing against those who differ from him in religious opinions is acceptable to God, this man's religion is false — Pure religion consists in good works, and spiritual prin- ciples. ^^ Wherefore, my beloved brethren, "let every man be swift to hear, 'slow to speak, 'slow to wrath. 2° For the wrath of man worketh not the righteousness of God. ^^ Wherefore ''lay apart all filthiness and superfluity of naughtiness, and receive with meekness the en- grafted word, Vhich is able to save your souls.*^ ^^But-'^be ye doers of the word, and not hearers only, deceiving your ovv'n selves. ^^For^if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass : ^^ for he beholdeth himself, and goeth his way, and straightway for- ge tteth what manner of i?ian he was. ^^ But ''whoso looketh into the perfect 'Lav/ of liberty, and continueth therein, he being not a forget- ful hearer, but a doer of the vi^ork, ^this man shall be blessed in his *deed.® ^^ If any man [among you] seem to be religious, and ''bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. ^" Pure religion and undefiled before God and the Father is this, 'To visit the fatherless and widows in their affliction, "and to keep himself unspotted from the world. V, 4. 1 Cor. 2. 8. J Lev. 19. 15. Deut. 1. 17. & 16. 19. Prov. 24. 23. & 28. 21. Matt. 22. 16. ver. 9. Jude 16. * Gr. synagogue. ■f Or, well, or, seemly. t John 7. 48. 1 Cor. 1.26,28. § 4. — chap. ii. 1-13. The administration of justice being in a most corrupt state at this time among the Jews, the Apostle reproves them for showing, as they were accustomed to do, partiality in the causes on which they were called upon to pass judgment — He cautions those who make profession of the faith or religion of our Lord, against making a distinction of persons on account of their rank, or other external circumstances, inwardly favoring one more than the other — This, he declares, is contrary to the Gospel of Christ, who hath chosen the poor of this world to be rich in all spiritual blessings, and has made them heirs of his eternal kingdom ; but that they have despised the poor man, although God has so enriched him, while by the rich they are oppressed, and dragged before their tribunals of justice, to be maltreated and punished for their faith, while they blaspheme the name by which they are called — But, if they fulfil the royal Law of Christ, according to the Scriptures (John xiii. 34. xv. 12.), they shall do well, and shall be guilty of no partiality — But if they have respect to persons in their judgment, they commit sin against God, and their brethren, and they are convicted as transgressors of the Lav/ — For he who oflfends in one particular point, he who kills by his iniquitous judgment, is guilty of all, for every precept is enjoined by the same authority — In giving judgment, then, they are so to speak and act, as those who shall be judged by the Law of liberty, which pre scribes for them a rule of life, and frees them from tlie guilt, power, and dominion of sin, teaching them, that, at the last day, judgment will be passed upon them according to the strictness of the Law, who have showed no mercy, but rather unjustly con- demned ; but that the mercy of God will triumph over judgment, to those who have showed mercy. 1 My brethren, have not the faith of our Lord Jesus Christ, "the Lord of glory, with ''respect of persons. ^ For if there come unto your '*as- sembly a man Avith a gold ring, in goodly apparel ; and there come in also a poor man in vile raiment ; ^ and ye have respect to him that wear- eth the gay clothing, and say [unto him], Sit thou here tin a good place ; and say to the poor, Stand thou there, or sit here under my footstool : ^ are ye not then partial in yourselves, and are become judges of evil thoughts ? 5 Hearken, my beloved brethren, 'Hath not God chosen the Sect. XIV.] THE GENEUAL EPISTLE OF JAMES. - 355 poor of this world, ''rich in faith, and heirs of tthe kingdom 'which he ''iT"i'm.6^'i8." hath oromised to them that love him ? ^ but -^ye have despised the ii«>'- s- 9- r.^ ., £-11 ir-ji'it Or, that. poor. Do not rich men oppress you, 'and draw you belore the judg- ^ Ex.ao.e. ment-seats ? ' Do not they blaspheme that worthy Name by the which p®*"'8."i7.''' ye are called? ^If ye fulfil the royal Law according to the ''Scripture, lu"^/-!,-^ "Thou shalt love thy neighbour as thyself," ye do well : ^ but 'if ye la.sa.icir.a have respect to persons, ye commit sin, and are ^convinced of the Law di. 1.12! as transo-ressors. ^° For whosoever shall keep the whole Law, and yet / ^ cor. 11. 22. oflend in one ;point, '^'he is guilty of %11. ^^ For *He that 'said, " Do not ^n.V.&. is. i2. commit adultery," said also, " Do not kill : " now if thou commit no /Lev. 19. is. adultery, vet if thou kill, thou art become a transgressor of the Law. *'=>"• ?f- ^3- 1 ^ 1111 * 1 1 ? ml T Kom. io. o, y. 1^ So speak ye, and so do, as they that shall be juaged by the Law oai. 5. 14. &6. of liberty. ^^ For "he shall have judgment without mercy, that hath ^ ^e,_ j, showed no mercy ; and "mercy trejoiceth against judgment. j [Or, oonmcted, Ed.] <§ 5.— chap. ii. 14, to the end. k Deut. 27. 26. ^ ^ ' Matt. 5. 19. Gal. To show the Jews the absurdity of relying on the knowledge or the profession of the 3. 10. Gospel, without performing its precepts, as taught by some of their teachers, he aslcs f See Note 29. what advantage it is to a man to say he hath faith, and not works, or no Christian * ^jlill'f^id^'^^'' practice ? — An empty profession of faith is as ineffectual for justification, as good i y.s.. 20. 13, 14. wishes without good works are for relieving the wants of the destitute — The devils m eh. 1. 25. believe in God, but not to their justification ; for this conviction only increases their n Job 22. 6, &c. torment: they believe and tremble — But wouldst thou be convinced, the Apostle Matt' 6.15. & demands, that faith which has no influence on a man's actions is dead, utterly incapable 18. 35. &; 25. 41, of obtaining justification, ask thyself if our father Abraham was not justified by his works, Avhen he ofi^ered Isaac on the altar — his faith cooperated with his works — and jg. ' ' by his works, in obedience to the commands of God, his faith was manifested, and t or, glorieth. made perfect — By works, therefore, proceeding from faith, a man is justified ; and not by faith only, without works ; for there can be no more a true and saving faith without good works, than there can be a living human body without the soul. 5 5_ ^^ What "doth it profit, my brethren, though a man say he hath a Matt. 7. 26. ch faith, and have not works ? can faith save him ? ^^ If ''a brother or sis- j^ggejob 31. 19 ter be naked, and destitute of daily food, ^^ and 'one of you say unto 20. Luke 3. ii. them. Depart in peace, be ye warmed and filled ; notwithstanding ye "^ give them not those things which are needful to the body ; what doth it profit ? I'^Even so faith, if it hath not works, is dead, being *alone. * Gt.hj itself. ^^ Yea, a man may say. Thou hast faith, and I have works : — Show me thy faith twithout thy Vv'orks, ''and I will show thee my faith by ^J°™'if°/,^' my works. ^^ Thou believest that there is one God : thou doest well : ^or/i. °the devils also believe, and tremble. ^° But wilt thou know, O vain f Matfg'^gg man! that faith without works is dead ? ^^ Was not Abraham our M;irk 1. 24. & 5. father justified by works, ■''when he had offered Isaac his son upon the Xctsie. 17. & altar ? ^^ ISeest thou ^how faith wrought with his works, and by works /Gen. 22. 9, 12. was faith made perfect? ^■'and the ''Scripture was fulfilled which xor, nouseest. saith, " Abraham believed God, and it was imputed unto him io^ i gIu. \o'. q.' righteousness :" and he was called " The 'Friend of God." Rom.4. 3. cai. ^* Ye see then how that by works a man is justified, and not by j 2 chron.20. 7. faith only. ^° Likewise also -'was not Rahab the harlot justified by ^l'^^l'^\ H^b works, when she had received the messengers, and had sent them out u- si. another way ? ^"^ For as the body without the *spirit is dead, so faith * °'' '"'^''"'• without works is dead also. § 6. — chap. iii. 1-12. St. James again cautions the Christian Jews not to undertake tlie ofiice of teacher, of which they were very desirous (1 Tim. i. 7.), before they were fully qualified, knowing that as teachers they would receive the greater condemnation ; for in many things they oifend all — If a man offend not in word, by false doctrine, or bitter railing, the same is a man well instructed in the Gospel, and is able also to bridle in the whole body — as it is more difficult to govern our tongues, than to avoid offending in our actions — By bits in horses' mouths the wliole body is turned round— ships, which though they be so great, are governed with a very small helm — even so the tongue is a little member, 356 THE GENERAL EPISTLE OF JAMES. [Part XIV. §6. a Matt. 23. 8, 14. Eom. 2. 90, 21. 1 Pet. 5. 3. b Luke 6. 37. * Or, judgment. c 1 Kings 8. 46. 2 Chron. 6. 36. Prov, 20. 9. Eccles. 7. 20. 1 John 1. 8. d Ps. 34. 13. Ecclus. 14. 1. & 19. 16. & 25. 8. ch. 1. 26. 1 Pet. 3.10. e Matt. 12. 37. / Ps. 32. 9. g Prov. 12. 18. & 15.2. h P3. 12. 3. & 73. 8,9. t Or, wood. i Prov. 16. 27. 7 Matt. 15. 11,18, 19, 20. Mark 7. 15,20,23. J Gr. wheel. * Gr. nature. ■f Gr, nature of man. t Ps. 140. 3. I Gen. 1. 26. & 5. 1. & 9. 6. % Or, hole. boasting great things, working mightily, and ruling over the whole man — Behold also how great a mass of wood a little fire kindleth — And the tongue is a fire kindling a mass of iniquity — So is the tongue among our members defiling our bodies with its iniquity ; speaking ill of God and man ; setting on fire the wheel or frame of our nature ; or the successive generations of man; being itself set on fire of hell, by the infernal spirit influencing the heart — Every nature of wild beasts, their strength and fierceness, the swiftness of birds, the poison of serpents, the exceeding great force of sea monsters, is tamed, and hath been tamed, by the reason and ingenuity of man ; but the tongue of man can no man tame — It is an unruly evil thing ; and like the tongue of a serpent or adder, it is full of deadly venom (Psalm cxI. 3.) — It is applied to the most opposite purposes — With it we bless God, even the Father of us all ; and with it we curse men, who are made after the similitude of God — From the same tongue, out of tlie same mouth, goetli both a blessing and a curse — Such inconsistency is not to be found in the natural world, where it would be considered contradictory and unnatural. ^ My brethren, "be not many masters, 'knowing that we shall receive the greater * condemnation ; ^ for ^in many things we offend all. ''If any man offend not in word, ^the same is a perfect man, and able also to bridle the whole body. ^ Behold ! -^we put bits in the horses' mouths, that they may obey us ; and we turn about their whole body. * Behold also the ships ! which though they he so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. ^ Even so ^the tongue is a little member, and ''boasteth great things. Behold, how great ta matter a little fire kindleth ! ^ And Hhe tongue is a fire, a world of iniquity ! So is the tongue among our members, that ■'it defileth the whole body, and setteth on fire the tcourse of nature, and it is set on fire of hell. '' For every *kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of tmankind : ^ but the tongue can no man tame ; it is an unruly evil, ''full of deadly poison ! ^ Therewith bless we God, even the Father ; and therewith curse we men, 'which are made after the similitude of God : ^" out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. ^^ Doth a fountain send forth at the same tplace sweet water and bitter? ^^Can the fig-tree, my brethren, bear olive-berries ? either a vine, figs ? so can no fountain both yield salt water and fresh. § 7. a Gal. 6. 4. 6 ch. 2. 18. c ch. 1. 21. d Rom. 13. 13. e Rom. 2. 17, 23. / ch. 1. 17. Phil. 3. 19. * Or, natural, Jude 19. g \ Cor. 3. 3. Gal. 5. 20. ■f Gr. tumult, or, unquielness, h 1 Cor. 2. 6, 7. § 7. — chap. iii. 13, to the end. The Apostle exhorts the Jews, who were great pretenders to knowledge, particularly those who were teachers, to give proof of their wisdom by a holy life and conversation ; in all their actions showing the meekness and gentleness of true religion — But if they taught either the Law or the Gospel with bitter zeal against their opponents, they should not boast of their religious knowledge, for they lied against that truth which they pretended to teach — For this wisdom originates in the gratification of the earthly man and his sensual passions, and is the wisdom of devils ; for where there is fiery and in- tolerant zeal and animosity, there is confusion and disorder, irregularity, and every unchristian practice — But the wisdom which Christ himself, or the Spirit, brought down from above, is first pure from sensuality and earthliness, gentle and peaceable, (not contentious,) easy to be entreated to forgiveness, full of compassion to the afflicted, abounding in the good fruits of holiness and righteousness, without partiality in judg- ment, and without dissimulation and hypocrisy ; for all the opposite vices of which the Jews had been reproved — And this excellent and heavenly temper and wisdom, the fruit of the Christian religion, is sown, not in strife and contention, but in peace and concord, by those who practise and promote peace among mankind. ^^ Who "is a wise man and endued with knowledge among you ? let him show out of a good conversation Miis works 'with meekness of wisdom. ^'^ But if ye have ''bitter envying and strife in your hearts, 'glory not, and lie not against the truth. ^^ This ^wisdom descendeth not from above, but is earthly, *sensual, devilish. ^^ For *^where envy- ing and strife is, there is fconfusion and every evil work. "But ''the wisdom that is from above is first pure, then peaceable, gentle, and Sect. XIV.] THE GENERAL EPISTLE OF JAMES. 351 easy to be entreated, full of mercy and good fruits, twithout partiality, t or, without 'and without hypocrisy. ^^ And ^the fruit of righteousness is sown in iRoZj'a^. peace of them that make peace. l^i\]'ofnt 18. ' § Q.-chap. iv. I-IO. ^H^r-io.'-is'- Tlie Apostle, after having described the eSects of that wisdom which is from above, in- Ma*'- 5. 9. Phii sinuates that tlieir Ibrious zeal could not, as they asserted, proceed from the Spirit of I'l. " God, whose fruit was peace and harmony, but from that wisdom which is from beneath — the cause of all their wars and fightings proceeding from their own sensual appetites and passions, which war in their members against their knowledge and conscience — They lust for dominion over the heathen, and freedom from tribute, but their sensual desires are not gratified — They kill the heathen in tlieir zeal to destroy idolatry, but they cannot obtain this object of their earnest desire — They fight and war for dominion over them, yet their attempts are unsuccessful, because they do not ask if it is the will of God — And when they pray, they do not receive the things for which they petition, because they ask them for wicked purposes — They have broken their marriage contract § ^• with God, for loving the world more than him — And know they not that the inordinate * Or,brawlings. love of the present world is open enmity against God ? — Do they think that the Scripture ^^'^ pleasures. falsely condemns such a worldly temper (Rom. viii. 7.), that the Spirit of God, from ^j rq^ 7 33 which the true wisdom proceeds, produces envy, covetousness, and worldly-minded- Gal. 5. 17. 1 Pet ness .' — By no means; for his Spirit gives greater degrees of grace, imparting humility ^ ^ ' and love to man, and moderation as to earthly things, according to the words of Scrip- j j^^^ ^y g ^35 ture (Prov. iii. 34. Sept.) — They are called upon to submit to the dispensations and 12. Ps. 18. 41. the will of God, to resist the great enemy of their salvation, the author of their wars j'j5' je, ii and strifes — He will flee from them if they are holy in their conduct — To draw niffh to H- Mic. 3.4. God with pure, humble, and devout affections. ^ecn. /. u. c Ps. 66. 18. ^TROM whence come wars and "lightmgs among you ? come they iJoims. 23. &. not hence, even of your llusts "that war in your members? ^Ye lust, * or,'pieasurcs. and have not: ye tkill, and desire to have, and cannot obtain: ye dVs. 73.27. fight and war, yet ye have not, because ye ask not : ^ ye ''ask, and re- ^ ^ •'°''" ^- ^^^ ceive not, "because ye ask amiss, that ye may consume it upon your 17? 14. bai. 1. *lusts. '* Ye ''adulterers and adulteresses ! know ye not that 'the friend- ^°' ship of the world is enmity with God? •'^whosoever therefore will be a 'fe's. 21. Num." friend of the world is [constituted] the enemy of God. ^Do ye think ]J; ^s- P'"'- 21. that the Scripture ^saith in vain, " The spirit that dwelleth in us t o^, envionsuj. lusteth ttoenvy ?" ^ But He giveth more grace ; wherefore He ''saith, — \is! ehfov^-j' 34. & 29. 23. " God resisteth the proud, Lukef^^ But giveth grace unto the humble." i4- n- & is- 14 = '^ ] Pet. 5. 5. '' Submit yourselves therefore to God : 'resist the Devil, and he will 'g^'j'j; I'pJt f. flee from you. ^Draw^nigh to God, and he will draw nigh to you. ^■ *Cleanse your hands, ye sinners ! and 'purify your hearts, ye ""double- ^^^^1""^^^^'^' minded ! ^Be "afflicted, and mourn, and weep : let your laughter be i iPet. 1. sa. turned to mourning, and your joy to heaviness. 1° Humble "yourselves J^,"'"j^g^' in the sight of the Lord, and he shall lift you up. „ Matt.'s.^. Job 22. 29. Matt. 23. 12. § 9.— C/W». iv. 11, 12. Luke 14. 11. & ^ ' ' 18. 14. 1 Pet. 5. The Apostle cautions them against all detraction, more particularly the zealous Jewish 6. converts, against censuring and speaking evil of those who differ from them in religious opinions, and who thought themselves released from all obligation to the ceremonial Law; for those who condemn others for asserting their Christian liberty, speak in effect against the Christian law (he-v. xix. 16. Ps. xv. 3. Matt. vii. 1. Luke vi. 37.) § 9. " Speak "not evil one of another, brethren. He that speaketh evil "j^'f^'g' f' of his brother, 'and judgeth his brother, speaketh evil of the Law, and j Matt. 7. 1. judgeth the Law : but if thou judge the Law, thou art not a doer of r "„,■; I.' i!^i cor. the Law, but a judge. ^^ There is One Lawgiver, 'who is able to save *• ^■ and to destroy : ''who art thou that judgest another ? ^ ^^^^^ j^ ^ \^ § 10. — chap. iv. 13, to the end. The Apostle next reproves them for placing too much dependence on all their worldly schemes and projects, and on the continuance of their life without taking into considera- 358 THE GENERAL EPISTLE OF JAMES. [Part XIV. tion its frailty and uncertainty ; acting as if all events were at their disposal — The folly of such conduct shown from the evanescent and fleeting nature of human life — He who § 10. knows his duty, and does not perform it, to him his sin is aggravated. '^-Lakl'if'it&.c. ^^ ^° "^^ now, ye that say, To-day or to-morrow we will go into * Or, For it is. sucli a city, and continuc there a year, and buy and sell, and get ''lofl'lh^iio S^^^ '• ^* whereas ye know not what shall be on the morrow ! (for what 1 J t' o 1*7 ^® your life ? *It Hs even a vapor, that appeareth for a little time, and c Acts is! 21. then vanisheth away :) ^^ for that ye ought to say, 'If the Lord will, le^'r'^'Heb^'^ ^^ shall live, and do this, or that ; ^^ but now ye rejoice in your d 1 Cor. 5. 6. boastings. ''All such rejoicing is evil. ^'^ Therefore 'to him that knoweth ^joirn 9.^4i.^& to do good, and doeth it not, to him it is sin. 15. 22. Rom. 1. 20, 21, 32. & 2, c 1 -I 7 in 17, 18, 23. § 11.— chap. V. 1-6. The Apostle having reminded the Jews of the uncertainty of this life, and of their pre- carious success in worldly pursuits, more particularly addresses himself to the unbelieving part of the nation, who were extremely addicted to covetousness, and to the amassing of wealth, and represents to them, with the spirit and energy of a prophet, the dreadful ' desolation and calamities that were coming upon them, and to show the folly of trusting in these things which they must so soon lose — When the awful judgments of God pronounced against their nation shall be poured out, they will be plundered of their illgotten wealth — The cry of the laborers they have defrauded (Deut. xxiv. 14. Lev. xix. 13.) has ascended into heaven, requiring vengeance from the Deity — They have lived in the full indulgence of all their sensual appetites — They have pampered their hearts as beasts are fed for a day of slaughter — They have condemned and killed the § II- Just One, and God has not as yet resisted them. "'hakl'el^-^' ^ Gro "to now, ye rich men ! weep and howl for your miseries that 1 Tim. 6.9. gi^g^u come upon you. ^ Your riches are corrupted, and 'your garments Matt. 6. 2o! ch. are moth-eaten : ^ your gold and silver is cankered ; and the rust of c\om 2 5 them shall be a witness against you, and shall eat your flesh as it were d Lev. 19. 13. fire ; "ye have heaped treasure together for the last days. ^ Behold ! Jer.la.^s."' ''the hire of the laborers who have reaped down your fields, which is Ecdu^s 34 21 ^^ y*-*^ kept back by fraud, crieth: and 'the cries of them which have 22. ' reaped are entered into the ears of the Lord of Sabaoth. ^ Ye -^have ffoh^i^ia^^' Ji"^6d in pleasure on the earth, and been wanton ; ye have nourished Amos 6. 1, 4. your hcarts, as in a day of slauofhter. ** Ye "have condemned and killed Luke 16. 19 25. . ^ iTiiii. 5. 6.' * the just; and he doth not resist you. g ch. 2. 6. § 12.— chap. v. 7-12. ^~^~ From the consideration that the unbelieving Jews had not as yet received the punishment which must necessarily follow on their unparalleled crimes, the Jewish Christians, who are persecuted by them, are exhorted, in imitation of their blessed Master, to await with patience the coming of the Lord, who will execute judgment on their nation, and "" provide the means of their deliverance — He desires them not to groan or to pray for * Or, Be long pa- vengeance against their persecutors, lest they also be condemned with them, for Christ wit/i'lon'ir pa- has alone the power of judging, and is about to execute it on the disobedient — Further tieitce. ^Q encourage them in faith and patience, St. James calls upon them to take the Proph- "j^^'s'^H^'g sts who had spoken to their fathers, by the authority of God, for their example of suf- 6. 3. Joel 2. 23. fering affliction, and patience. 6 Phil! 4. 5. Heb. '' *Be patient, therefore, brethren, unto the coining of the Lord. i'pet^^^T. Behold ! the husbandman waiteth for the precious fruit of the earth, t Or, Groaji, or, and hath long patience for it, until he receive "the early and latter cdi'TiT rain ; ^ be ye also patient ; stablish your hearts: ''for the coming of d Matt. 24. 33. tho Lord drawoth nigh. e\iaTt 5' 19. ^ tGrudge "not one against another, brethren, lest ye be condemned: Heb. ii.'357&c. behold, the Judge ''standeth before the door ! i° Take, 'my brethren, ■^Matt. 5. To, 11. the Prophets, who have spoken in the name of the Lord, for an ex- ^'^ ^ ample of suffering affliction, and of patience. ^^ Behold ! -^we count \ 10. ' ' ' them happy which endure : ye have heard of ^the patience of Job, and A Job 42. 10, &c. ] g^gj^ ;,^j^g gi^j pj- ^j-,g Lq,.^| ^]^^^ p^l^g Lord] is very pitiful, and t Num. 14. 18. „ , ' L J J I Ts. 103. 8. 01 tender mercy. jma. 5, 34, 19 jjyj above all things, my brethren, ^swear not, neither by heaven, Sect. XV.] ST. PAUL TEACHES TWO YEARS AT ROME. 359 neither by the earth, neither by any other oath : but let your yea be yea ; and your nay, nay ; lest ye fall into condemnation. § 1-3. — chap. V. 13, to the end. Under all the circumstances of life he recommends a correspondent feehng of devotion — In sickness and disease to send for the elders of the Church, •who possessed the gifts of healing, to pray over and to anoint them with oil, as the Jewish custom was, in the hope that, by a sincere repentance, their sin might be pardoned, and their disorder miracolously removed — The prayer of faith prevailing, the Lord Jesus will raise them up jig-ain in health, manifesting, b}' a sudden restoration, that the sins, for which they had been afiiicted, -were forgiven — They are admonished to confess their faults one to another, that they may obtain the pardon and the prayers of those they have injured — The prayer of a ricrhteous man, endued with the gift of healing (probably by the elder, ver. 14.), moved by the Spirit of God, is of great efficacy, and availeth much with God for the recovery of the sicli — Further, to excite them to fervent prayer, and to increase their confidence and faith in the miraculous interference of God, when for his glory, he adduces the instance of Elijah, who was a man of the same constitution and infirm- ities as themselves, and equally incapable of performing a miracle ; yet when he twice prayed with faith and fervency, in obedience to a secret impulse, God heard his prayer, and in both instances remarkably answered them — The gifts of healing and of per- § 13. forming miracles are much to be desired : but he who reclaims a sinner from the error a Eph. 5. 19. CoL of his way, shall produce a more higlily acceptable work than any miraculous cure , ' '' p ,r. - performed on the body ; for he shall save a soul from everlasting death, and shall cover i6. 18. a multitude of sins, God not inflicting punishment on those who have repented of o Is. 33. 24. Matt. their sins, and are turned to hiai. ii~\- ' g See jSote 30. ^^ Is any among you afflicted ? let him pray. Is any merry ? "let d Gen. 20. n. him sing psalms. ^^Is any sick among you ? let him call for the elders Dm.'^il.'ig, of the Church ; and let them pray over him, 'anointing him with oil in i'sam!'i'2!'i8.'^' the name of the Lord. ^^ And the prayer of faith shall save the sick, i5>i"?M^oS- . 1 1 T 1 1 11 • I • c 1 • ^ 1 1 • 1 • 1 2 Kinss 4. 33. & and the Lord snail raise him up : and if he have committed sms, they is. 15; 2u. & 20. shall be foi-given? him. ^^ Confess your faults one to another, and pray n. &34. i5!&' one for another, that ye may be healed : ''the effectual fervent prayer ]t%l1'^'^\ of a righteous man availeth much. ^" Elias was a man ^subject to like i^J'Jljn's^'^j. passions as we are, and -^he prayed ^earnestly that it might not rain ; e Acts 14. 15. "and it rained not on the earth bv the space of three years and six { 1,''^'°^ ^^' ^" months: ^^and ''he prayed again, and the heaven gave rain, and the ^Lu'ke4. 25. earth brought forth her fruit. ^^^ ^'°s^ i^- ^- ^^ Brethren, 'if any of you do err from the truth, and one convert ijiatt. is. 15. him : -^ let him know, that he which converteth the sinner from the i Rom. 11. 14.' ''.-'' 1 Cor. 9. 22. eiTor of his way^shall save a soul from death, and *shall hide a multi- 1 Tim. 4.1c. tudeofsins. *i PeT'4 "s ^~- [end of the general epistle of JAMES.] Section XV. — St. Paul remains at Rome for txvo Years, during tvhich sect, xv. time the Jews do not dare to prosecute him before the Emperor.^ V. SL. G2. Acts xxviii. 30, 31. J- P- 4775. ^^ And [Paul] dv/elt two whole years in his own hired house, and — ' received all that came in unto him, ^^ preaching "the kingdom of God, '' see Note 31. and teaching those things which concern the Lord Jesus Christ, with V. 10." " ^ all confidence, no man forbidding him. 360 THE EPISTLE TO THE HEBREWS. [Part XV. PART XV. FROM THE COMMENCEMENT OF THE FIFTH AND LAST JOUR- NEY OF ST. PAUL, TO THE COMPLETION OF THE CANON OF THE WHOLE SCRIPTURES. SECT. I. V.^. 62 or 3. J. P. 4775 or 6. Rome. §1. a See Note 1. a Num. 12. 6, 8. J DeuU 4. 30. Gal. 4. 4. Eph. 1. 10. c John I. 17. & 15. 15. ch. 2. 3. d Ps. 2. 8. Matt. 21. 38. &:28. 18. John 3. 35. Rom. 8. 17. e John 1. 3. ICor. 8.6. Col. 1. 16. / Wisd. 7. 26. John!. 14.&14. 9. 2 Cor. 4. 4. Col. 1. 15. b See Note 2. g John 1. 4. Col. 1. 17. Rev. 4. 11. h ch. 7. 27. & 9. 12, 14, 16. i Ps. 110. 1. Eph. 1. 20. ch. 8. 1.& 10. 12. & 12.2. 1 Pet. 3. 22. § 2. a Eph. 1.21. Phil. 2. 9, 10. h Ps. 2. 7. Acts 13. 33. ch. 5. 5. c 2 Sam. 7. 14. 1 Chron. 22. 10. & 28. 6. Ps. 89. 20, 27. * Or, When he bringeth again* d Rom. 8. 29. Col. 1. 18. Rev. 1. 5. e Deut. 32. 43, LXX. Ps. 97. 7. 1 Pet. 3. 23. ^ Gr. unto, f Ps. 104. 4. Section I. — St. Paul, ivhile waiting in Italy for Timothy, lorites the Key to the Old Testament, the Epistle to the Hehrews,^ to prove to the Jews, from their oivn Scrijytiires, the Humanity, Divinity, Atone- ment, and Intercession of Christ, the Superiority of the Gospel to the Law, and the real Object and Design of the Mosaic Institutions. THE EPISTLE TO THE HEBREWS. § 1. — clmp. i. 1-3. The Apostle begins by asserting, that the Jewish and Christian revelations were given by the same God, and infers, tlierefore, that they must agree together, and explain each other — The superiority of the Gospel is asserted, being given by the promised Son of God, the appointed heir of all things — Who, being the manifested Glory, and incar- nated Representation of the invisible Father Almighty, and sustaining the universe by his power, having made an atoning sacrifice of himself for the sins of men, had re- turned in his human nature to that majesty with tlie Father which was essential to his divine nature before the world was made. ^ God, Avho at sundry times and "in divers manners spake in time past unto the fathers by the Prophets, ^ hath ''in these last days ""spoken unto us by his Son, ''whom He hath appointed heir of all things, 'by whom also He made the worlds ; ^ who (-Tjeing the brightness of his glory, and^ the express image of his person, and ^upholding all things by the word of his power,) ''when he had by himself purged our sins, 'sat down on the right hand of the Majesty on high. § 2. — chap. i. 4, to the end. To prove his proposition (the preeminence of Christ above all created beings), St. Paul asserts the divine character of the Son of God as distinct from, and superior to, the nature of the angels — His name is greater than theirs by inheritance, or natural right (Ps. ii. 7.) — He is an object of worship to angels (Ps. xcvii. 7.), who are his spiritual ministers and servants (Ps. civ. 4.) — His government extends over both worlds, and exists for ever; and for his love of righteousness, shown by his incarnation and death, he is anointed in his human nature with the gifts of the Holy Spirit, above all the prophets, priests, and kings who had preceded him, uniting the three offices in his own person — Still further to prove the superiority of Christ, and to remove the error that angels assisted in the formation of the world, he affirms in the words of David (Ps. cii. 25-27.), that Christ created both the heavens and earth ; that these shall be done away with by him, and exchanged for new heavens and a new earth, but he shall remain unchangeable, and essentially the same to all eternity — Christ is greater than the angels, for to none of them has the Father himself given the character of Son (Ps. ii. 7.) and universal dominion : they are ministering spirits, subjected to him, and employed by him for the benefit of mankind. '' Being made so much better than the angels, as "he hath by inher- itance obtained a more excellent name than they. ^ For unto which of the angels said He, at any 'time, — " Thou art my Son, This day have I begotten thee ? " And "again, - I will be to him a Father, And he shall be to me a Son ? ^ *And again, when He bringeth in ''the First-begotten into the world, he "^saith, " And let all the angels of God worship him ! ^ And tof the angels He -^saith, — Sect. L] THE EPISTLE TO THE HEBREWS. 361 " Who maketh his angels spirits, And his ministers a flame of fire." « But unto the Son 'He saith— ^ ^'- ^- ^' "■ ' Thy throne, O God ! is for ever and ever : A sceptre of trighteousness is the sceptre of thy kingdom. jcr. rz^tom, ^Thou hast loved righteousness, and hated iniquity ; or, straig une^s. Therefore God, even thy God, Miath anointed thee ''i.z/^Vio^lt With the oil of gladness above thy fellovv^s." i ps. loo. 25, &c. j Is. 34. 4. & 51. 10 A„J 6. Matt. 24. 35. -^""' 2 Pet. 3. 7, 10. " Thoa, 'Lord, in the beginning hast laid the foundation of the earth ; j. ^l'_no. i. And the heavens are the works of thine hands : Mark if' se' ^' They ■'shall perish — but Thou remainest : ■ Luke2o.'42.' And they all shall wa.x old as doth a garment ; , s.'' 12 And as a vesture shalt Thou fold them up, ' slfT, 2%"'pt. And they shall be changed : ^' m^l^'m^' But Thou art The Same, Dan. 3. 28. &7. And thy years shall not fail." Mwt. is! lo'. Luke 1. 19. & 2. ^^But to which of the angels 'said He at any time, " Sit on my right 7']fc'^%^~23 hand, until I make thine enemies thy footstool?" ^^Are 'they not all mRom. 8. 17. ministering spirits, sent forth to minister for them who shall be "heirs ^.WfJuTj. of salvation ? § 3. — chap. ii. 1-5. In application of the preceding argument, St. Paul shows the necessity of the utmost attention and obedience to the Gospel of Christ — He infers from the punishments in- flicted on the apostate Israelites of old, the greater condemnation of the apostates from the Gospel, which offered greater hopes of salvation, and was first revealed by Christ himself, and was afterwards confirmed to mankind by the Apostles, who had received it from him, God bearing his own testimony to its truth by miracles, and the gifts of his Holy Spirit ; and this testimony is superior to that of angels : for the future world, which the Gospel promises, is not put in subjection to angels, but to Christ. 1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should *let them slip. ^ For o Deut. 33. 2. .„, lai 1 1 i/>^ 11 ■ Ps. 68. IT. Acts if the word spoken by angels was steadiast, and every transgression 7. 53. Gai. 3. 19. and disobedience received a just recompence of reward ; ^ how "shall ^sf "De,if ^^'s. we escape, if we neglect so great salvation ! ''which at the first began tll-h'^''^'', to be spoken by the Lord, and was 'confirmed unto us by them that c ch. 10. 28, 20. heard him; '' God •'^also bearing them witness, ^both with signs and ^1-25. wonders, and with divers miracles, ''and tgifts of the Holy Ghost, *ac- Mark i. 14. 'ch. cording to his own will. ^\^^^ ^ ^ ^ For unto the angels hath he not put in subjection ^ the world to /Mark le. 20. , r 1 Acts 14. 3. & 19. come, whereoi we speak. n. Rom. 15. is, 19. 1 Cor. 2. 4. g- Acts 2. 22, 43. § 4.— chap. 11. 6-9. ,, 1 Cor. 12. 4, 7, The Apostle, in allusion to the objections entertained by the Jewish doctors against the ^^' _ . divinity of Christ, proves, in the words of divine revelation (Ps. viii. 4-6.), that it had ]Or,distrHu&ins. been predicted that he who was God should visit man, and be made lower than the . F'^l'i-^^ ^ . , 7 cn. o. o. y ret. angels, that all tilings might be subjected to him — At present all things are not sub- 3. 13. jected to him, wicked men and angels being unsubdued by his power; but Jesus, in the form of man, has tasted death for every one, and has been crowned with glory and honor; which are sufficient proofs that his power will finally prevail. ^ But one in a certain place testified, "saying, — " What is man, that Thou art mindful of him ? § 4. Or the son of man, that Thou visitest him ? ''J°}> ]■ i^. Ps. o 4 Sec &, 144» ■^ Thou madest him *a little Jower than the angels ; 3! ' ' Thou crownedst him with glory and honor, *i^^f,vf'"''^ of "the true tabernacle, which the Lord pitched, and not man. ^ For » ch.°9. 8, 12, 24. ■'every high priest is ordained to offer gifts and sacrifices : wherefore " '=''•^•"• "it is of necessity that This Man have somewhat also to offer. "* For if j Eph.5.2. ch. He were on earth, he should not be a Priest, seeing that tthere are ^- "■ priests that offer gifts according to the Law : ^ (who serve unto the ex- frlLu"'' °" ample and ■''shadow of heavenly things, as Moses was admonished of -^9*^^' &Yo "i"' God when he was about to make the tabernacle : ^for, " See," saith He, g Ex. 2.5. 40. & " that thou make all things according to the pattern showed to thee in Num.'s. 4. Acts the Mount.") 7.44. § 19. — chap. viii. 6, to the end The Apostle affirms that the Christian Priesthood is more excellent than the Levitical Priesthood, because it is established on better promises — the old covenant shadowing out, by temporal and secular blessings, the eternal and spiritual blessings of the new — Had it not been temporary and imperfect, there would have remained no occasion for another— The inefficiency of the Old Covenant, and the superior nature of the New, shown by God himself, when he reproved the Jews by his prophet Jeremiah (xxxi. 31-34.) — The New Covenant was to be written on the hearts of men, influencing their actions, and not, like the Old, on stone — Instead of one family being set apart to teach their brethren (Deut. x. 8.), all shall be eligible to the office of instructor, to teach the forgiveness of sins and iniquities, through faith in the blood and sacrifice of Christ — God, having promised a New Covenant, hath made the former covenant old — Now that which has become useless, and has fallen into old age, is ready to disappear, or to cease to exist. VOL. II. 47 370 THE EPISTLE TO THE HEBREWS. [Part XV. § 19. a 9 Gov. 3. 6, 8, 9. ch. 7. 23. * Or, testament. b ch. 7. 11, 18. c Jer. 31.31, 32, 33, 34. d ch. 10. 16. t Gr. give. J Or, upon. e Zech. 8. 8. / Is. 54. 13. John 6. 45. 1 Jolin 2. 27. g Rom. 11. 27. ch. 10. 17. A 2 Cor. 5. 17. g See Note 7. § 20. * Or, ceremonies. a Ex. 25. 8. b Ex. 26. 1. c Ex. 26. 35. & 40. 4. d Ex. 25. 31. e Ex. 25. 23, 30. Lev. 24. 5, 6. ■f Or, holy. f Ex. 26. 31, 33. & 40. 3,21. ch. 6. 19. e Ex. 25. 10. & 26. 33. & 40. 3, 21. h Ex. 16. 33, 34. i Num. 17. 10. j Ex. 25. 16, 21. & 34. 29. & 40. 20. Deut. 10. 2, 5. 1 Kings 8. 9, 21. 2 Chr. 5. 10, k Ex. 25. 18, 22. Lev. 16. 2. 1 Kings 8. 6, 7. h See Note 8. I Num. 28. 3. Dan. 8. 11. m Ex. 30. 10. Lev. 16. 2, 11, 12, 15, 34. ver. 25. ^ But now "hath He obtained a more excellent ministry, by how much also He is the Mediator of a better *covenant, which was estab- lished upon better promises. "^ For 'if that first covenant had been faultless, then should no place have been sought for the second. ^ For, finding fault with them, He "saith, — " Behold ! the days come, saith the Lord, When I will make a new covenant With the house of Israel and with the house of Judah : ^ Not according to the covenant that I made with their fathers In the day when I took them by the hand To lead them out of the land of Egypt ; Because they continued not in my covenant, And I regarded them not, saith the Lord. 10 Pqj. rfj]-j;g jg ij^g covenant That I will make with the house of Israel After those days, saith the Lord ; I will tput my laws into their mind, And write them tin their hearts : And 'I will be to them a God, And they shall be to Me a people : ^^ And ^they shall not teach every man his neighbour, And every man his brother, Saying, Know the Lord : For all shall know Me, from the least to the greatest. ^^ For I will be merciful to their unrighteousness. And ^their sins and their iniquities will I remember no more." 1^ In ''that He saith, " A new covenant/' He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.s § 20.— chap. ix. 1-10. The Apostle shows, from the nature of the tabernacle, and the services performed therein, that they were typical of something better to be hereafter — With this view he reminds them of the furniture in that part of the tabernacle which represented the visible world, called holy (Exod. xxv. 26-40.), and that also which was placed in that part of the tabernacle separated by the second veil, called the Holy of Holies — The tabernacle being thus arranged by divine direction, the priests always performed the service of God in the first part of it, which figured the worship men offer on earth to the invisible Deity — In the second part the high priest entered only one day in a year, and there offered up the blood of a sacrificed beast for the sins of himself and the people (Levit. xvi. 14, 15.)— The Holy Ghost, by whom all this was appointed, thereby signifying that the way into God's immediate presence was not made manifest to men by the worship of the first tabernacle ; which figure or shadow of future things remained in the Apostle's time (in the temple service) — when gifts and sacrifices are offered which could not take away the guilt of sin from the mind — as they were the types only of the spiritual purity required when the worship of God should be reformed by the Gospel dispensation. ^ Then verily the first covenant had also *ordinances of divine ser- vice, and a "worldly sanctuary. 2 For 'there was a tabernacle made; the first, therein was ''the candlestick, and 'the table, and the show- bread ; which is called the tsanctuary. ^ And •'^after the second veil, the tabernacle which is called the Holiest of all ; ^ which had the golden censer, and ^the ark of the covenant overlaid round about with gold, wherein was ''the golden pot that had manna, and "Aaron's rod that budded, and ^ the tables of the covenant ; ^ and ""over it the cherubim of glory shadowing the mercy-seat ; of which we cannot now speak particularly.'' ^ Now when these things were thus ordained, 'the priests went always into the first tabernacle, accomplishing the service of God ; '' but into the second went the high priest alone '"once every Sect. I.] THE EPISTLE TO TPIE HEBREWS. 3T1 year, not without blood, "which he offered for himself, and for the \f^- ^- ^- ^ '^• errors of the people : ® the "Holy Ghost this signifying, that ^the way » ch. lo. 19, 20. into the Holiest of all was not yet made manifest, while as the First ^ ^t'l^'s^sh'ch. Tabernacle was yet standing : ^ which was a figure for the time then 7. is, 19. & 10. present, in which were offered both gifts and sacrifices, 'that could not ^ Lev.11.2. coi. make him that did the service perfect, as pertaining to the conscience ; ^■^'^- ^^ ^ ^^ ^"ivhich stood only in ''meats and drinks, and 'divers washings, 'and ^ Ep"'o. 15. 'coi. carnal tordinances, imposed on them until the time of reformation, -2°- "^^ ''• ^^■ § 21. — chap. ix. 11-15. Havino- described the ineffectual ministrations of tlie Levitical priesthood in the earthly tabernacle, the Apostle shows tliat Christ was the High Priest of those good things or services which were thus prefigured ; having entered as High Priest with the sacrifice of his own blood, into the real holy places in heaven, and obtained for man everlasting remission of sin — If the ministrations of the Law, by divine appointment, served to cleanse the body for the tabernacle worship, and to redeem it from legal punishments, how much more will the blood of Christ, who being raised from the dead by the Spirit, and having offered his sacrificed body without blemish to God, possess power to purify the spirits of men (adumbrated by the cleansing of the body by the Law) from the pollution of sinful works, which merit death, and fit them for worshipping God in heaven; and on account of the efficacy of liis blood, Christ is the Mediator of the new covenant or contract between God and man ; making a real atonement for transoressions J Or, rites, or, ceremonies. § 21. under the law of conscience and the Law of Moses, which the legal sacrifices could not "' '^''" ^' ^' accomplish, that the Gentiles, as well as tlie Jews, might receive the promised in- heritance. i ch. 10. 1. c ch. 8. 2. d ch. 10. 4. ^^BuT Christ being come, "a. High Priest ''of good things to come, ^^^^ctsao. ^. '-' ^ ~ 3) ' Eph. 1. 7. Col. "by a greater and more perfect Tabernacle, not made with hands, that i- h. 1 Pet. 1. is to say, not of this building; ^"^ neither ''by the blood of goats and 5.9.'''^' calves, but 'by his own blood ; He entered in -^once into the holy •''J^gs' cii^io?'' place, 'having obtained eternal redemption for us. ^^ For if ''the blood ^o- of bulls and of goats, and 'the ashes of a heifer sprinkling the unclean, fLe".' ^6.^14 le sanctifieth to the purifying of the flesh: i"* how much more^shall the ; Num. 19. 2, n, blood of Christ, Svho through the Eternal Spirit 'offered himself with- j I'^pet. 1. 19. out *spot to God, "purge your conscience from "dead works °to serve Re°''5 V' the living God ! ^^ And ''for this cause 'He is the Mediator of the New k Rom. 1. 4. Testament, ""that by means of death, for the redemption of the trans- ^ifh's^s^it gi-essions that were under the First Testament, "they which are called ^- "• <='^- ''• ^'^■ might receive the promise of eternal inheritance. li'^chft^t. &\o. 22. § 22.— chap. ix. 16-22. " <=•'• ^- ^■ , , . , Luke 1. 74. The Apostle proceeds, by provmg that remission of sins could be obtained only by the Eom. 6. 13, 22. death of Christ — God, whenever he entered into covenant with man, having made the ^ ^''[' ■*" ^" death of an appointed sacrifice necessary to its ratification, thereby intimating that his ^ j^ ■Tsa&'s intercourse with man was founded on the sacrifice of his Son — He shows, from the prac- 6. &. 12. 24. tice both of God and man, that the death of Christ was necessary to the establishment of ^ I'o™- 3. 25. & the New Covenant, as no covenant was of force while the appointed sacrifice lived — ig. ' **'' " For which reason the covenant at Sinai, which was a renewal of that under which s ch. 3. 1. Adam was placed in Paradise, was not made without blood (Exod. xxiv. -5-9.) — The tabernacle also, and the vessels of the ministry, were consecrated to the service of God by the sprinkling of blood (Exod. xxix. 12.) — And the Law with this view appointed § 22. almost all things to be cleansed with blood (Lev. xvii. 11. Numb. xix. 2-10.), and with- * Or, ie brought oat the shedding of blood it allowed no remission of sin. "'■ , . aGal. 3. 15. '■^ t OR where a testament is, there must also of necessity *be the b ex. 24. e, &c. death of the testator; " for "a testament is of force after men are tor,p«nM. dead; otherwise it is of no strength at all while the testator liveth : 'jl^v. it. nf if,' 18 whereupon 'neither the First Testament was tdedicated without ^^t' ,. . r , blood. " -bor when Moses had spoken every precept to all the people 49,51,52. according to the Law, 'he took the blood of calves and of goats, "with e S aiTiviatt water, and tscarlet wool, and hyssop, and sprinkled both the book and ^e. k.' ' all the people, 20 saying, " This Is the blood of the Testament Avhich ^S'v.fifif God hath enjoined unto you." "^^ Moreover ^ he sprinkled lil<;ewise with fs.^ig."' ^■^' ^^ 372 THE EPISTLE TO THE HEBREWS. [Part XV. blood both the tabernacle, and all the vessels of the ministry. 22 ^nd g Lev. 17. 11. almost all things are by the Law purged with blood ; and ^without shedding of blood is no remission. a ch. 8. 5. i ch. 6. 20. § 2.3. — chap. ix. 23, to the end. The Apostle having demonstrated that there could be neither pardon of sin, nor admission into heaven, without the sacrifice of the death of Christ, it was necessary that the Tab- ernacle and its utensils, which were the earthly representations of celestial things, should be opened to man, and cleansed from defilement by the sacrifices of bulls and goats, whose substituted life typified the vicarious sacrifice of Christ, but the real heavenly places themselves could be opened only to man by the actual offering of the heavenly victim — Christ not being an earthly High Priest (viii. 4.) entered into heaven itself, presenting his crucified body there as the High Priest and Mediator between God and man, in the manifestation of the divine presence forever — His sacrifice, being more excellent than those of the Levitical priesthood (which were continued emblems of the same), required no annual repetition, or he must have suffered yearly since the world was formed — He offered himself once for all, in the last of the dispensations of God, and by his one sacrifice he fulfilled and put an end to the tj'pical sin offerings of the Mosaic Law (Dan. ix. 24.), subduing sin, and obtaining in the human nature pardon for all, by the sacrifice of his flesh — And as all men, on account of Adam's transgres- sion, are appointed by God once to die, and after that the judgment ; so Christ, as the second Adam, suffered death (v. 8, 9.), and made an atonement for the sins of the first, and through him of all mankind, that he might appear again as the High Priest of the human race, in the glory of the Shechinah (in allusion to the Jewish high priest on the day of purification, Numb. vi. 23-26. Luke i. 19-23.), to bless his people with eternal 23. salvation. ^^ It was therefore necessary that ''the patterns of things in the ch.8.2."' heavens should be purified with these ; but the heavenly things them- '^T^aT'/i h*' 2*'' ^^1^^^ ^i^h better sacrifices than these. ^* For ''Christ is not entered 1^ ' ' into the holy places made with hands (which are the figures of ^the f ^"^2 h true) ; but into heaven itself, now ''to appear in the presence of God 27. k lb. 10. ' for us. ^^ Nor yet that he should offer himself often, as "^the high priest 1 pAf "^IS , ^ CD 1 1 Cor ]o 11 entereth into the holy place every year with blood of others ; ^^ (for Gai.4.'4. Eph'. thcu must hc oftcn have suffered since the foundation of the world:) 1 10 ft Gen. 3. 19. ^^^ -^uow ^oucc in the end of the world hath he appeared to put away Eccies. 3. 20. sin by the sacrificc of himself. ^"^ And ''as it is appointed unto men *Eev?2o.'i2,i3. oucc to die, 'but after this the judgment : ^^so ■'Christ was once *of- ■'/p'^'l'is' fered to bear the sins 'of many; and unto them that '"look for Him k 1 Pet. 2. 24. shall hc appear the second time without sin unto salvation. 1 John 3. 5. I Matt. 26. 28. Rom. 5. 15. § 2i.— chap. X. 1-4. "2 Pet'. 5'. 12. The Apostle, having fully asserted the inefficacy of the typical representations and cere- monies of the Law, declares that as a shadow or faint adumbration of the spiritual and eternal blessings, which were to come by the Gospel, it can never by its emblematical sacrifices confer the real pardon of sin, which is fui'ther demonstrated from the annual repetition of the legal sacrifices, when the people's former sins were still remembered, and confessed as unpardoned, and unexpiated ; and the impossibility that the blood of ani- § 24. mals could take away the sins of accountable moral agents. a coi.^.^n^ch. 1 For the Law having "a shadow ''of good things to come, and not jch.9. 11. the very image of the things, ""can never with those sacrifices which c ch. 9. 9. they offered year by year continually make the comers thereunto ''per- fr'''J^" ,.7 feet. -For then *would they not have ceased to be offered, because * Or, they would •' 1 1 1 i 1 1 i • have ceased to he that the worshippcrs once purged should have had no more conscience o^cre , ecause, ^^ ^.^^ ^ 3 -g^^ ,.^^ thosc sacHfces there is a remembrance again made %^r' ^^'^^' ''^' of sins every year. ^ For ^it is not possible that the blood of bulls and / Mic. 6. 6, 7. of goats should take away sins. ch. 9. 13. ver. ' 11. § 25. — chap. X. 5-10. The Apostle, in the words of David (Ps. xl. 6-8. Septuaglnt), points out the design of the legal sacrifices, and the manner in which Christ fulfilled them — it being impossible that sin could be removed, or the Divine Justice satisfied, by all the typical and atoning Sect. I.] THE EPISTLE TO THE HEBREWS. 373 offerings and sacrifices of the Law — A body was prepared for Christ, that he might do tlie will of God, to suffer and die for men, as was predicted in the volume of the Mosaic Law and Propliecies — Tlie Apostle argues from this prophetic Psalm, that as God has declared he willed no lonffer the sacrifices prescribed by the Law, and as Christ has fxilfilled them all by accomplishing man's redemption according to the appointed will of God, it is evident the first and typical sacrifices are abolished, that the only real and permanent sin offering of the Gospel may be established — the sacrifice of flesh in the body of Christ, which is the appointed will of God for the sanctification of men. 2 '^• ^ Wherefore Avhen He cometh into the world, He "saith, — '^Iso^l', L^is. 1. 11. Jer. 6. 20. " Sacrifice and offering thou wouldest not, - Amos 5. 21, s. But a body *hast thou prepared me : "fittlfme.'"^^ ^ In burnt offerings and sacrifices for sin Thou hast had no pleasure. " Then said I, Lo, I come (In the volume of the book it is written of me) To do thy will, O God ! ^ Above when he said, " Sacrifice and offering and burnt offerings and offering for sin Thou wouldest not, neither hadst pleasure therein ;" (which are offered by the Law ;) ^ then said he, " Lo, I come to do thy will, [O God !]" He taketh away the first, that he may establish the second. 1° By 'the which will we are sanctified 'through the offering '' ch^'isHi]^' of the body of Jesus Christ once for all. c ch. 9. 12. § 26.— chap. X. 11-18. The Apostle points out the difference between the efficacy of the legal sacrifices and the sacrifice of Clirist, and the difference between the Levitical Priesthood and the Priest- hood of Christ — The former were many, and made daily offerings, without being able to take away the smallest sin — But Christ, once for all, by his one offerinn-, which is for ever efficacious in the presence of God, has put away all sin, and has obtained eternal pardon and life for those who are sanctified by faith in this atonement, as is testified by the Holy Ghost (Jer. xxxi. 33, 34. and viii. 10-12.), and where a perfect pardon is obtained, whereby God is reconciled to man, there can be no need of any further sin offering ; consequently the Jewish ritual must be abolished. § 26. ^^ And every priest standeth "daily ministering and offering often- "^jy"."'^?^- ^^ times the same sacrifices, 'which can never take away sins: ^'-but j ver.4. ^This Man, after he had offered one sacrifice for sins for ever, sat "= '^''- ^- ^- coi. 3. down on the right hand of God; ^■^from henceforth expecting ''till his dTs. 110.1. enemies be made his footstool. ^^ For by one offering 'he hath per- tcli^/^.'^o. fected for ever them that are sanctified. ^^ M^iereof the Holy Ghost '=''• ^- ^^^ also is a witness to us : for after that He had said before, — . IS " This ^is the covenant that I will make with them ^ch.'s^ih^h^'^' After those days, saith the Lord, I will put my laws into their hearts. And in their minds will I write them ; ^" *And their sins and iniquities will I remember no more." » some copies ^ have, TJien he ^^ Now where remission of these is, there is no more offering for sin. " ' ' § 27. — chap. X. 19-25. The Apostle, having ended his doctrinal arguments, exhorts the Hebrews, as they have now full access to heaven itself, through the blood of Clirist, a great High Priest offering up his own sacrifice in heaven, the true house of God, to approach the throne of God with a sincere heart, and faith in the blood of Christ, spiritually cleansed (Num. six. 2-10. Lev. xvi. 4. Num. viii. 7.), to be steadfast in the confession of their hope of eternal life, for God is faithful, who has promised it through Clirist ; assisting each other under trials, and exciting to love and good works : not absenting themselves from the worship of God, as some of the Christian Jews did, on account of persecution, or S ^'■ prejudice against the Gentile converts ; but exhorting and comforting one another the Kshoig) in Spain, and the Celtic nations'. By the Kilioc, were meant the ^Ge^l"l ^t'™; P^°Pl6 of Germany, Gaul, and Britain''. 5- 3- At the end of the second and the beginning of the third century (A. D. 193- 220), TertuUian mentions, among the Christian converts, Hispaniarum omnes termini, et Galliarum diversce nationes et Britannorum inaccessa Romanis loca, \ffc'T' '^"'^ Cliristo vera suhdita". Though Irenseus and TertuUian, in their testimonies, do not expressly mention St. Paul, yet the conversion of Britain to Christianity is recorded as the work of the apostles and their disciples. It is most interesting to find such writers speaking of their proximity to the origin of the Christian Church, and con- sequently of the perfect competency of their testimony. " Hesterni sumus," says TertuUian, "et vestra omnia adimplevimus, urbes, insulas, castella, municipia, f^poioget. c. 37. conciliabula, castra ipsa, tribus, Palatium, Senatum, forum^. 4. In the fourth century (A. D. 270-340), Eusebiussays that some of the apostles ^Evan^t. iii. c. P^-Ssed ovcr the ocean to the British isles, i>7il xu; y.ulovfisvug Bgeravlxag y-!jaovg^ : ''• and Jerome, in the same century (A. D. 329-420), ascribes this province expressly to St. Paul, and says that, after his imprisonment, having been in Spain, he went £cc1es"and in from ocean to ocean, and that he preached the Gospel in the western parts''. In Amos, c. 5. ii^Q western parts he included Britain, as is evident from a passage in his Epita- t Gibson's Cam- , • -a/r ii ; den's Britt. p. phmm MarcellsB^ ixx. ed 1695. 5. In the fifth century (423-460), Theodoret mentions the Britons among the nations converted by the apostles ; and says that St. Paul, after his release from imprisonment, went to Spain, and from thence carried the light of the Gospel to 4."i7. ^" ^ '™' other nations*. He says also that St. Paul brought salvation to the islands tJiat I Tom. i. inPs. lie in the ocean', rate iv tw nshxyEi, diay.ei/iei'uig j'Tjcrof? T'fjv (acpiXeiav nQoa-f^i'eYy.s. If there could be any doubt whether the British islands were meant by the island that lies in the ocean, we have, besides the passage of Nicephorus, before quoted, the following of Chrysostom, who thus describes them: xul ycto al BQerdvixai, rrjaoi. al T?j? &alixTTi]g ixxbg xslfjei'ai,, y.al iv avra oiaai, to ^ flxEavia, Trjg dvvufAiwg m OrM. Tom. iv. ^^5 ^^ff^jog '^aOovTO^. 6. In the sixth century (560-600), Venantius Fortunatus says thus of St. Paul : Transit et Oceanum, vel qua facit insula portum, Qiiasque Britannus habet terras, quasque ultima Th.ule. This passage has been sometimes hesitatingly admitted, as if verse were necessarily the vehicle of fiction. But that the testimony of Venan- tius Fortunatus is not to be ascribed to the licence of poetical exaggeration, and that the language of Clemens, Jerome, and Theodoret, is neither ambiguous nor ^gio-iaz^'cimnh hyperbolical", we may judge from an authority, which will not be suspected of vol. i. p. 3, note making any undue concessions in favor of the evidences of Christianity, but who was well acquainted with the political facilities which the Roman empire at that time afforded for the universal propagation of the Gospel: "The public highways," says Mr. Gibbon, " which had been constructed for the use of the legions, opened an easy passage for the Christian missionaries from Damascus to Corinth, and "di^e^&'c.'cftp. fro™ Italy to the extremity of Spahi or Britain"." XV. vol. ii. p. 358, To the ancient authorities here cited, we have to add the concurrence of the very learned and judicious modern writers referred to before. We may ''ck^TB^itfinst ^^^ further, the testimony of Archbishop Parker'' : — " Paulum ipsum Gentium doctorem, cum aliis gentibus, tum nominatim Britannis, nunciasse post priorem suam Romae incarcerationem, et Theodoretus et Sophronius Patriarcha Hieroso- lymitanus affirmant. Hoc quod Pontificii incredibile atque adeo impossibile sta- tuunt, cum vero maxime cohasret : " and of Camden — " Certum est Britannos in ^Ao'^eriilh^' ^P^^ Ecclesias infantia Christianam religionem imbibisse'," who cites Theodoret and Sophronius, and Venantius Fortunatus, in testimony of St. Paul's journey to Britain. Cave also, in his Life of St. Paul, quotes the same writers, and says, that by the island that lies in the ocean, Theodoret undoubtedly meant Britain. Such strength of ancient and modern authorities ought, if I may judge by my own convictions, to put the subject of St. Paul's preaching the Gospel in Britain beyond all controversy or doubt. The general evidence thus adduced by Bishops Stillingfleet and Burgess, appears to be quite sufficient to prove the fact, that St. Paul came to Britain ; but I cannot assent to the early date which is assigned to this event by Gildas, Jerome, and Eusebius. On this point it seems the authorities on which they depended led them into error. The testimony of Josephus is opposed to those of Jerome, Eusebius, and Gildas , and as he lived nearer to the times in question, and as the date assigned by him tc Sect. II.] ST. PAUL VISITS ITALY, SPAIN, &c. 383 the recall of Felix is perfectly consistent with the other dates, and leaves sufficient time for all the Apostle's travels, before his second return to Rome, I consider the authority of Josephus preferable to that of the subsequent writers. The decision of the question depends on the date of the recall of Felix, and this cannot be certainly ascertained. Bishop Burgess has discussed the question of the dates of St. Paul's voyage to Rome, the recall of Felix, and the Apostle's subsequent tour to Spain and Britain, with his usual skill and learning. Among other reasons, for assigning the year 56 to St. Paul's voyage to Rome, and consequently his release from imprisonment to the year 58, he mentions the following, which appear however to be capable of easy solution. 1. Gildas says that Christianity was introduced into Britain before the defeat of the British forces under Boadicea. This might have been done by others than the apostles. 2. An ancient British record informs us, that Caractacus returned from Rome to Britain in the year 58, A. D. and that the royal family introduced Christianity. St. Paul, therefore, might have been invited into Britain by some of the Britons, who may have seen his friends, and perhaps his Epistle, at Rome ; but it does not follow tliat he must . necessarily have accepted that invitation as early as 58, nor before his various other duties permitted. His deliverance from his first imprison- ment appears to have been the most favorable opportunity that presented itself. 3. The removal of Pallas, the brother of Felix, in the second year of Nero, implies, that Felix would be removed about the same time. It appears from Tacitus [Annal. 1. 12.), tliat he was dependent upon his brother's power. It is not by any means certain that Nero would necessarily have recalled Felix on this account Felix had rendered great public service to the province in clear- ing it of robbers. On the contrary, Josephus tells us, that Pallas, even in the sixth year of Nero, obtained the pardon of his brother. The truth seems to be, that though Pallas was no longer a favorite, Iiis influence with Nero had not entirely declined at the Roman court — Agrippina, at least, retained her authority over Nero, and Pallas his influence with Agrippina, and by her means Felix may have been continued in his office. 4. Josephus tells us that Nero pardoned Felix when Pallas was high in favor with him. This necessarily implies that it was early in the reign of Nero. It may mean when Pallas, though out of office, was more in favor than before — or when the revenge of Nero was satisfied with the death of Agrippina, and he began to look with more favor upon Pallas. The space between 63 and 68, the probable date of St. Paul's martyrdom, is amply sufficient for the remaining journeyings of St. Paul between his return from Britain and his martyrdom at Rome. It does not appear, from a careful examination of the dates of events that took place from 53, the year which Bishop Burgess would assign to the Epistle to the Romans, or to the beginning of 58, the latest and most usual date, that there is sufficient space to allow the journey to Britain. A very ingenious anonymous writer, in the 19th Number of the Classical Journal, • has attempted to reconcile the times of St. Paul's journeys, and the dates of the Epistles, with the supposition that Felix was recalled in 56. As I have adopted the opinion of Bishop Pearson, and prefer the authority of Josephus to that of Jerome and Eusebius, that the date was 62, I shall only observe that it appears to be impossible to reconcile the periods of the conversion of St. Paul — his return to Damascus — the council at Jerusalem — and the time unavoidably occupied by the planting of tlie several Churches with tliis early date of his first imprisonment. The venerable and leai-ned Dr. Hales, in his valuable Essay on the Origin and Purity of the primitive Church of the British Isles, and its independence of the Cliurch of Rome, considers Lies, or Lucius, to be the first person who established Christianity in Britain. It does not seem necessary to enter farther into his argu- ments than to observe, that he has succeeded in demonstrating the absurdity of venturing to come to any positive conclusions in tlie affirmative, especially as St. Paul has omitted all notice of his journey to Britain in his Second Epistle to Timothy. There still, however, appears to be sufficient evidence to justify my adoption of Bishop Burgess's opinion, that St. Paul preached in Britain, which is supported also by the authority of Parker, Camden, Usher, Stillingfleet, Gibson, Nel- son, Rowland, Collyer, and Bishop Pearson.] 884 ST. PAUL'S FIFTH APOSTOLICAL JOURNEY. [Part XV. SECT. III. V. JE. 63-64. J. P. 4776-7. Jerusalem. a LeClerc,H.E. An. 69, n. v. ap. Lardner, vol. iii. p. 52-3, observes this account of the son of Ana- nus : " CiuEe si vera sunt, non immerito Jose- phus rem divini- tus contigisse censuit." b Lardner's Sup- plcmeJit to the Credibility ; Lifo of St. Paul in fin. SECT. IV. V. JE 65. J. P. 4778. Antioch. Section III. — St. Paul then proceeds to Jerusalem. [From his journey to the West we may conclude that St. Paul went to Judsea, and probably to Jerusalem. In his Epistle to the Hebrews, he had declared this to be his intention. " Know ye," he says, Heb. xiii. 23., " that Timothy is set at liberty ; with whom, if he come shortly, I will see you." Dr. Hales thinks he could not venture to go up again to Jerusalem, as his life would thereby be uselessly endan- gered. It cannot however appear improbable, that the wretched state of confusion to which that miserable country had been brought, would have prevented any further judicial interference with the Apostle. He would now have heard, and have been deeply affected by, the mournful cry of Jesus, the son of Ananus — " A voice from the east, a voice against Jerusalem and the temple." This sad cry was begun four years before the commencement of the war, about the year 62 St. Paul had long foreseen the approaching destruction of Jerusalem, and this voice must have appeared to the Apostle, as the result of a divine or supernatural impulse". " We have seen," says L'Enfant and Beausobre, in their general preface to St. Paul's Epistles, p. 34, "that the Apostle was accustomed to go from time to time to Jerusalem, and to take the opportunity of the solemn festivals, so long as tlie temple subsisted. The Jewish Christians did not neglect the ordinances of the Law. St Paul himself did not neglect them, that he might give no offence to the Jews." " I readily assent," says Dr. Lardner, " to what they say about the Apostle's going to Jerusalem ; I would almost tliink that St. Paul was desirous to go thither, to praise God in his temple for the favorable circumstances of his imprisonment at Rome, and for his deliverance from it. St. Paul's case at Rome very much resembled what had happened to him at Corinth, after which we find he iiad a vow, and went from Corinth to Ephesus, and hastened to Jerusalem, (Acts xviii. 9, 22.) In like manner I imagine, that now St. Paul went to Jerusalem, as soon as he could ; but he made no long stay there. It had not been his custom so to do since his conversion. " Having been at Jerusalem, I suppose that he visited divers Churches, which had been planted by him, and then returned to Rome''."] Section IV. — From Jerusalem to Antioch in Syria. [From Jerusalem it is probable St. Paul went to Antioch in Syria, he having always made this route in his former journeyings. This is Lord Barrington's opinion ; but Dr. Lardner thinks he went from Judsea to Ephesus, and there left Timothy, whom he had sent for two years before, to come to him from Ephesus to Rome. From Ephesus, Dr. Lardner thinks, he went to Laodicea and Colossi, and possibly returned to Rome by Troas, Philippi, and Corinth. I have preferred the opinion of Lord Barrington.] Section V. — From Antioch to Colossi. SECT. V. [St. Paul had promised Philemon to come to him at Colossi, ver. 22. — "Prepare V. JE. 65. me also a lodging ; for I trust, that through your prayers I shall be given unto you." J. P. 4778. ■y^e may conclude, therefore, that he visited Coloss6.] Colossi. SECT. VI. V. JE. 65. J. P. 4778. Pliilippi. Section VI. — From Colosse to Philippi. [The Philippians had liberally contributed to the support and comfort of St. Paul, while he was in prison at Rome, Phil. iv. 15, 16. And we may conclude that he would have endeavoured to go round by Philippi to thanlc them, and to confirm the Church, as he had expressed his intention of doing, Phil. i. 25. and ii. 24. Chap. i. ver. 25. — " And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith." Chap. ii. ver. 24. — " But I trust in the Lord that I also myself shall come shortly." Chap. iv. ver. 15, 16. " Now, ye Philippians, know also, that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only. 16. For even in Thessalonica ye sent once and again unto my necessity."] Sect. X.] ST. PAUL RETURNS TO ROME. 385 Section VII. — From PhilijJjn St. Paul goes to Corinth. [We Ivnow that he went to Covintli, for he left there Erastus sick (2 Tim. iv. 20.), which he could not do in his first journey to Rome, for then he did not go near (/Orinth, as we may justly infer from the account St. Luke gives us of his voyage.] Section VIII. — Fro7n Corinth to Troas. ' [From Corinth St. Paul goes to Troas, and there leaves his cloak and parchments (2 Tim. iv. 13.), for he cannot well be supposed to have left them there in his former voyage, when he had the collections to carry with him to Jerusalem ; and when he had hired a ship, on purpose to convey him, his things, and companions.] Section IX. — From Troas to Mihtum. [At what time St. Paul went to Miletum is uncertain. He left there Trophimns sick, (2 Tim. iv. 20.) As this is the next place he mentions after saying he had been at Troas, we are justified in referring it to the present period.] Section X. — From Miletum to Rome. [St. Paul now sails to Italy, and goes to Rome, where he finds a very different face of affairs from the time of his first being there. The Christian religion was now treated not only as a new, but as an impious, superstition, and the Christians as abominable people, who deserved to be hated of mankind. Suet. In JVer. c. 16. Tacit. Annal, 15, 44. Tliis, perhaps, was owing to the calumnies which the Jews spread of them every where, and which, perhaps, also the Gnostics, by this time, gave too much countenance to. Therefore St. Paul, as one of the chief of his sect, was cast into so close confinement, that Onesiphorus " with difficulty found him out," (2 Tim. i. 17.), and was in such danger, that no man stood by him, (2 Tim. iv. IG.) However, St. Paul made such an apology for himself and the Christian religion, that he was for some time delivered " out of the mouth of the lion," and the Christian religion became more fully known, (2 Tim. iv. 17.) During his second imprisonment at Rome, he sends Titus (who came hither with him from Nicopolis) to Dalmatia (2 Tim. iv. 10.), and after his first and second defence, he writes his Second Epistle to Timothy. That Epistle seems to have been directed to him in some place, from whence he was to take Ephesus in his way to Rome, as may be gathered from chap. iv. 14, 15, and iv. 19., from whence it would not be much out of his way to go by Troas to Rome ; as we may collect from ver. 13 ; and from whence he might bring Mark with liim, who is said to have been at Jeru- salem. I think it is probable that it might be about Lystra, which was Timothy's native place, and where possibly St. Paul left him (when he went from Jerusalem in his last journey to Rome) to stay with his friends, and be useful to the Churches in that neighbourhood. This seems to me the more likely, because he speaks " of the faith of his grandmother Lois, and his mother Eunice," chap. i. which perhaps the thought of the place where he sent his letter might bring to his mind. I think thus also, viz. because he mentions his afflictions and persecutions in these coun- tries, and no other (chap. ii. 10, 11.), for the very same reason. His persecutions elsewhere, and some of which were as severe, or severer, Timothy knew; having been his companion in most of his travels since Timothy's conversion. That all this was done during St. Paul's second imprisonment at Rome will appear from the following considerations : — In the first imprisonment Timothy was a prisoner with him, and continued so afler St. Paul's release, (Heb. xiii. 21.) And St. Paul joins Timothy with him in three of the epistles he wrote in the first imprisonment ; and now Timothy was absent from him, (2 Tim. iv. 9-21.) Besides, in the first imprisonment, St. Paul was a prisoner at large in his own hired house ; all persons having free access to him, (Acts xxviii. 16-30.) When he wrote this Epistle, he was in such close custody, that Onesiphorus with difficulty found him out, (2 Tim. i. 17.) Finally, in the first imprisonment he writes, that he should soon be enlaro-ed, (Philip, i. 25. and ii. 24. Philemon ver. 22.) In this Epistle he tells Timothy that VOL. IT. 49 GG SECT. VJI. V. JE. 65. J. P. 4778. Corinth. SECT. viir. V. M. 65. J. P. 4778. Troas. SECT. IX. V. IE. 65. J. P. 4768. Miletunr. SECT. X. V. M. 65. J. P. 4778. Rome. THE SECOND EPISTLE TO TIMOTHY. [Part XV- " he is ready to be offered, and tlie time of his departure is at hand ; " that " he has fought the good fight, and finished his course," (2 Tim. iv. 1-8.) ; and though " God had delivered him out of the mouth of the lion (Nero or Helius Caesar) at Ms first defence," yet he does not add that he will deliver him out of it : but " from every evil work, and preserve him unto his heavenly kingdom," (2 Tim. iv. 16-19.), for at this time, he says, he had left Erastus in Corinth, and Trophimus sick at Miletum ; whereas, he could neither be at Corinth nor Miletum in his first voyage. — Lord Harrington's Miscellanea Sacra, vol. i. p. 98. " St. Paul," says Dr. Lardner, " though a prisoner, had lived very comfortably at Rome, and he there had great success in his services for the Gospel. It seems to me, that he now considered that city as the most proper place for him to reside in the remaining part of his life. It was the most conspicuous place in all the world, and the place of the greatest resort from all parts ; there he hoped to be more use- ful than in any other place."] SECT. XI. Section XL V. M. 65. J. P. 4778. Rome. -St. Paul is imprisoned at Rome in the general Persecu- tion by Nero. [The reasons which have induced me to conclude with the great majority of commentators, that St. Paul was twice, and not once only, imprisoned at Rome, are given in the preceding section. It seems probable, from 2 Tim. i. 15-17., tiiat the Apostle was imprisoned for some time at Rome during his second residence in that city : — " This thou knowest, that all they wliich are in Asia turned away from me ; of whom are Pliygellus and Hermogenes. " The Lord give mercy unto the house of Onesiphorus ; for he oft refreshed me, and was not ashamed of my chain. " But when he was in Rome he sought me out very diligently, and found me."] SECT. XII. V.iE.65or66. J. P. 4778 or 9. Rome. §1- X See Note 21. a 2 Cor. 1.1. b Eph. 3. 6. Tit. 1. 2. Heb. 9. 15, c 1 Tim. 1. 2. Section XII. — St. Paul, in the Anticipation of the near approach of Death, lurites his Second Epistle to Timothy,'' exhorting him as his last request to the faithful Discharge of his Duty, in all times of Apostacy, Persecution, and Dissension. § 1. — chap. i. 1, 2. St. Paul, in his introduction, asserts his apostoHcal authority, and declares he hopes for eternal life through Jesus Christ, not by the Law of Moses. ^ Paul, "an Apostle of Jesus Christ by the will of God, according to 'the promise of life which is in Christ Jesus, ^ to 'Timothy, my dearly beloved son ! Grace, mercy, and peace, from God the Father and Christ Jesus our Lord ! §2. a Rom. 1. 8. Eph. 1. 16. i Acts 22. 3. & 23. 1. & 24. 14. & 27. 'Zi. Rom. 1. 9. Gal. 1. 14. c 1 Thess. 1. 2. & 3. 10. § 2.— chap. i. 3-12. St. Paul thanks God, whom he worships according to the manner of his ancestors, tliat he has a constant remembrance of Timothy in his prayers, that he is mindful of liis tears at their parting, or, as some suppose, when he was instructed by St. Paul in the Christian faith— He thanks God also for Timothy's undissembled faith, which he received from his progenitors— He calls upon liim to improve the gifts of the Holy Spirit, by exercising it in defence of the Gospel, at all seasonable occasions — For Christ having given his faithful followers the spirit of courage and wisdom, he ought not to be ashamed of the truth, which is the testimony of Christ; or of St. Paul, his prisoner, (as the Judaizing teacliers were,) but become a partaker of the afflictions of the Gospel in proportion to the ability given — God, having saved all mankind from the ruin of sin, has invited them to become his chosen people, according to his free grace and favor, which was ordained from tlie beginning of the world, but is now made manifest by Jesus Christ, who hath made death ineffectual, by the eternal life of the soul after death, and the incorruption of the body after the resurrection : wliich things are illustrated in his own person— His divine appointment to the apostleship, that he might instruct the Gentiles in the doctrines of salvation— His past and present persecutions on that account have not shaken his faith in Christ. 3 I "thank God, ''whom I serve from my forefathers with pure con- science, (that 'without ceasing I have remembrance of thee in my Sect. XII.] THE SECOND EPISTLE TO TIMOTHY. 387 prayers night and day; ^greatly ''desiring to see thee, being mindful '^ch'*. 9,21. of thy tears, that I may be filled with joy ;) ^ when I call to remem- %. 6.""' brance 'the unfeigned faith that is in thee, which dwelt first in thy '''^"''^^•'- x-i • £■ 1 Thess 5 19 grandmother Lois, and ^thy mother Eunice ; and I am persuaded that 1 Tim. 4.' 14. in thee also. '' ^°"'- ^- ^^■ ^ Wherefore I put thee in remembrance ^that thou stir up the gift *ac"s'i. a. of God, which is in thee by the putting on of my hands : '^ for ''God i ^o™- 1- ^^■ hath not given us the spirit of fear ; 'but of power, and of love, and Vev.'T.'a.' ^' of a sound mind. ^Be^not thou therefore ashamed of *the testimony « Eph. 3. 1. pmi. of our Lord, nor of me 'his prisoner: '"but be thou partaker of the ^ 'coi. 1. 24. ch. afflictions of the Gospel according to the power of God ; ^ who "hath '^■^\ saved us, and "called us with a holy calling, ''not according to our \\t. Tk. ' works, but 'according to his own purpose and grace, which was given "^ J''!*" j" "*■ '^• us in Christ Jesus ""before the world began : ^^ but 'is now made mani- p Kom. 3. 20. & fest by the appearing of our Saviour Jesus Christ, 'who hath abolished ^j^"^ '^''^" ^' death, and hath brought life and immortality to light through the rRom. le. 25. Gospel, ^^ (whereunto "I am appointed a preacher, and an apostle, S'tu. i! 2! "'* and a teacher of the Gentiles ;) ^^ for "the which cause I also suffer ^ p«'- i- ^o- these things, nevertheless I am not ashamed; "for I know whom I ^Epha.g.'coi.i. have *believed, and am persuaded that He is able to "^keep that which 1 pet."i.^2o." I have committed unto Him ^against that day. « icor.15. 54, D -' 55. Heb. 2. 14. u Acts 9. 15. <5 3.— chap. i. 13, to the end, and ii. 1-7. Eph. 3. 7, 8. _, ^ , , . . 1 Tim. 2. 7. ch. St. Paul exhorts Timothy, in the midst of dangei-s and oppositions, firmly to hold fast the 4. 17. plan of salvation whicii he had received from him through faith, and love of Cln-ist; ^ Epii. 3. 1. ch, . .29 and to keep the Gospel, which is deposited with him, pure, from all false doctrine, by i p . 4 19 the Holy Spirit within him— He shows the necessity of steadfastness in the faith, by * or trusted. mentioning the defection of many Asiatic Christians, on account of his disgrace and x 1 Tim. 6. 20. suffering (chap. iv. 16.) — The Apostle prays that Onesiphorus, who still acknowl- y ver. 18. ch. 4. edged him and ministered to him in his prison, might be rewarded for his kindness, °" and that he may find mercy in the Lord Jesus in the day of judgment — The Apostle exhorts Timothy also to be strong in grace, and to commit those truths which he had received from St. Paul, and which had been confirmed by many witnesses, to men of c q approved fidelity, who, after his departure, may be able to teach others also — Like a true soldier, he is to keep himself unencumbered by secular occupations, that he may -[_ q\ fjgj,' ]q_ ' be devoted to the service of Christ ; for if any man contend in the public games, he is 23. Rev. 2. 25. not crowned unless he strive according to the prescribed rules — The husbandman *„^°™' ^' ^"^ ^ must first labor before he can partake of the fruits of the earth ; so also must the ^ j y^^ l 10 & Christian minister fulfil his functions in the manner appointed by Christ, and labor in 6. 3. his spiritual vineyard before he receives the promised reward — The Apostle desires "^ ''^- ^- ^■ him seriously to consider these things, and prays tliat the Lord will give him under- ' , r.,'™" „"„„' ,..,,,.. a > r J a yi Tim. 6. 20. standmg m all religious matters. Rom. 8. 11. ^^HoLD "fast 'the form of "sound words, ''which thou ha.st heard of '« Actsio. lo. me, 'in faith and love which is in Christ Jesus : ^"^ that ^good thing ] \i^^^_ 5, 7, which was committed unto thee, keep by the Holy Ghost "'which dwell- k ch. 4. 19. eth in us. ^^ This thou knowest, that ''all they which are in Asia be ' i''"'<'™°° '''• 'turned away from me; of whom are Phygellus and Hermogenes. nActs28. 20. ^•^The Lord ■'give mercy unto *the house of Onesiphorus ; 'for he oft o^M^tt'£%i-4o. refreshed me, and ""was not ashamed of "my chain : ^'^ but, when he p 2 Thess. 1. 10. was in Rome, he sought me out very diligently, and found me ; ^^ (the Ju^h.'s. 10. Lord grant unto him "that he may find mercy of the Lord ''in that r iTim. 1.2. ch. day !) and in hov*? many things he 'ministered unto me at Ephesus, ^ EpJ,. e. 10. thou knowest very well. «ch. 1. 13. &3. cii'p- ii. 1. 1 Thou, therefore, 'my son, "be strong in the grace that is * or, by. in Christ Jesus ; ^ and 'the things that thou hast heard of « 1 Tim. 1. is. me *among many witnesses, "the same commit thou to faithful men, Vit.'hk '"" who shall be "able to teach others^ also. ^ Thou "^ therefore endure y ^^<= ^"'^ ^^• hardness, ""as a goc»:l soldier of Jesus Christ. ^ No '■'man that warreth 's.*^ ' ' ' entangleth himself with the affairs of this life ; that he may please him ^ ^V"'a'^?' who hath chosen him to be a soldier. ^ And ~if a man also strive for . icor.9.s5,26 388 THE SECOND EPISTLE TO TIMOTHY. [Part XV, ^°nkILV"«"or- masteries, yet is he not crowned, except he strive lawfully. '^ tThe hus- tar&oflhe''^ bandman that laboreth must be first partaker of the fruits. '^Consider /™'««- what I say ; and the Lord give thee understanding in all things ! §4. a Rom. 1. 3, 4. Acts 2..30. & 13. 23. h I Cor. 15. 1, 4, 20. c Rom. 2. 16. d Acts 9. 16. ch. 1. 12. e Eph. 3. 1. Phil. 1. 7. Col. 4. 3, 18. / Acts 28. 31. Eph. 6. 19, 20. Phil. 1. 13, 14. g Eph. 3. 13. Col. 1. 24. h 2 Cor. 1. 6. i 1 Tim. 1. 15. j Rom. 6. 5, 8. 2 Cor. 4. 10. k Rom. 8. 17. ] Pet. 4. 13. I Matt. 10. 33. Mark 8. 38. Luke 12. 9. m Rom. 3. 3. & 9.6. n Num. 23. 19. § 4.— chap. ii. 8-13. The Apostle desires Timothy to remember that the fundamental doctrine on which the Gospel is founded is the resurrection of Jesus in his human form from the dead, con- trary to that taught by HymenjBus and Philetus, who preached a figurative resurrec- tion only (ver. 18.) — He is now suffering as a malefactor, in bonds, on account of the Gospel ; but as his enemies cannot bind the Gospel, he patiently endures all things for the sake of the Gentiles, that they may also obtain the blessings of salvation ; for it is certain that those who die with Christ in the flesh will also live with him in glory : that those who suffer with him will reign with him ; but those who through fear deny him, he will deny also at the day of judgment — For though man may be unfaithful, God remains faithful to all his promises and threatenings, and cannot act contrary to himself. ^ Remember that Jesus Christ "of the seed of David 'was raised from the dead ''according to my Gospel : ^ wherein ''I suffer trouble, as an evil-doer, "even unto bonds : ■'^but the word of God is not bound. ^•^ Therefore °'I endure all things for the elect's sakes, ''that they may also obtain the salvation which is in Christ Jesus with eternal glory. ^^ It 'is a faithful saying. For ^if we be dead with him, we shall also live with him: ^^if'we suffer, we shall also reign with him: 'if we deny him, he also will deny us : ^^ if ""we believe not, yet he abideth faithful : "he cannot deny himself. §5 a 1 Tim. 5. 21. & 6. 13. ch. 4. 1. h 1 Tim. 1. 4. & 6. 4. Tit. 3. 9, 11. c 1 Tim. 4. 7. & e. 20. Tit. 1. 14. * Or, gangrene, d I Tim. 1. 20. e 1 Tim. 6. 21. / 1 Cor. 15. 12. g Matt. 24. 24. Rom. 8. 35. 1 John 2. 19. t Or, steady. h Nah. 1. 7. John 10. 14, 27. See Num. 16. 5. i ITim. 3. 15. j Rom. 9.21. k See Is. 52. 11. I ch. 3. 17. Tit. 3. 1. § 5. — chap. ii. 14-21. The Apostle commands Timothy to put the Ephesians in mind of these great motives to faithfulness, charging them, as in the presence of Christ, not to contend about words, to become himself a workman approved of God, seasonably distributing the word of truth, resisting all profane and empty declamations which lead to greater impiety, destroying the soul as a gangrene destroys the body — Such are the doctrines of Hy- menaeus and Philetus, who have greatly erred from the truth, asserting that the resur- rection was accomplished when men believed — Notwithstanding these defections, the Church of God being built on the foundation of the apostles (Eph. ii. 20.), their authority stands firm, having this inscription engraven on it (Num. xvi. 5, 26.), imply- ing it was as necessary for the safety of the Ephesians to depart from such iniquitous teachers, as it was for the Israelites to go from the tents of Korah and his companions, if they would avoid their punishment — In a great man's house there are vessels of gold and silver, and wood and earthen ware ; some to honorable, some to a dishonorable use; so in the House or Church of God, there are teachers of different characters, some engaged in the honorable work of the ministry, others in the dishonorable one of leading men into error — He who cleanses himself from such debasement will become a vessel of honor, consecrated and profitable to God's use, who is Head of tlie Christian Church. 1' Or these things put them in remembrance, "charging them before the Lord 'that they strive not about words to no profit, hut to the subverting of the hearers. ^^ Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. ^^ But "shun profane and vain babblings ; for they will increase unto more ungodliness, ^'' and their word will eat as doth a *canker : of whom is ''Hymenaeus and Philetus ; ^^ who ^con- cerning the truth have erred, -^saying, " That the Resurrection is past already ; " and overthrow the faith of some. ^^ Nevertheless ^the foundation of God standeth tsure, having this seal, " The Lord ''knoweth them that are his." And, " Let every one that nameth the name [of Christ] depart from iniquity." ^° But 'in a great house there are not only vessels of gold and of silver, but also of wood and of earth ; ^and some to honor, and some to dishonor. ^^ If *'a man there- fore purge himself from these, he shall be a vessel unto honor, sanc- tified, and meet for the master's use, and 'prepared unto every good work. §7. Sect. XII.] THE SECOND EPISTLE TO TIMOTHY. 389 § 6. — chap. ii. 22, to the end. That Timothy might hecome a vessel consecrated to the use of God, St. Paul admon- ishes Iiim to refrain from all youthful passions, the lust of ambition and power, and diligently to pursue righteousness, fidelity, love to God and man, and peace with all, particularly those who liave a pure desire to glorify God's name — to reject the foolish notions and practices of the Judaizers — To use no violent methods, to be gentle, prac- c r. tising the virtues lie recommends — in meekness instructing opposers, if by God's grace they may be brought to the acknowledgment of the truth— Being taken alive j ^'^"^'^14'^' by the servant of God from the snares of the Devil, the errors and sensuality of the iCor. 1. 9.' Judaizers, that they may be preserved from destruction, and awake from the intoxica- c 1 Tim. 1. 5. & tion of sin, that they may see their danger, and know and do the will of God. , ; ^2,: , ^ „ ' •' -' o ' ^ I Tim. 1. 4. Sl ^^Flee also youthful lusts : but "follow righteousness, faith, charity, I'J-f^Wi 3 peace, with them that ''call on the Lord ""out of a pure heart. ^^ But 9- ''foolish and unlearned questions avoid, knowing that they do gender fJ'Tim.%2 3. strifes : ~* and 'the servant of the Lord must not strive ; but be gentle Tit- 3.9. unto all men, ■'^apt to teach, *patient, ~^ in "meekness instructing those „ qI("1 j"'''"°' that oppose themselves; ''if God peradventure will give them repentance "{J™-^-^^ ho the acknowledging of the truth ; ~^ and that they may trecover h Acts s. 22. themselves ■'out of the snare of the Devil, who are ttaken captive by '„^ T™•.p^*:''''• , . , . .,, i .* J. 7. lit. 1. 1. hnn at his will. t gi-. awake. j 1 Tim. 3. 7. § 7.— chap. iii. 1-5. i ^'- '"''"' "'''■'• The Apostle here alludes to the grand apostacy predicted (2 Tliess. ii. 3-12. 1 Tim. iv. 1-5.), and describes the pernicious influence of corrupt doctrines on the morals and hearts of men. ^ This know also, that "in the last days perilous times shall come. 4. s.'-Tpet. iV.' 2 For men shall be ''lovers of their own selves, ^covetous, ''boasters, jJdt'is!' ^^" 'proud, -^blasphemers, ^disobedient to parents, unthankful, unholy, * ^^''^- 2- 21. ^without ''natural affection, *truce-breakers, *false accusers, ■'inconti- ^judVio! nent, fierce, despisers of those that are good, * traitors, ''heady, e 1 Tim. 6.4. high-minded, 'lovers of pleasures more than lovers of God ; ^ having ^ipiTo]'^,' a form of godhness, but '"denying the power thereof. "From such ^'"^° ^°- i^ > , J ^ i „ Rom. 1. 30. turn away. a ro,„. 1. 31. i Rom. 1. 31. § Q.—chap. iii. 6-9. * °[; '^^f^'^^'''- St. Paul describes the character of the Judaizing teachers, who by their doctrines were j 2 Pet. 3. 3. preparing the way for this apostacy, and compares them to Jannes and Jambres, two k 2 Pet. 9. 10. of Pharaoh's principal magicians, who opposed Moses by false miracles (Exod. vii. 10- L^ij''' ^^ ^h . 22.), in the same way as the former did the Gospel — But the Apostle predicts they Jude4,~i9. ' shall not be permitted to prevail, or to proceed much further, for their folly, or impos- m 1 Tim. 5. 8. ture, shall become as evident as that of the magicians of Eo-ypt. '^'''' ^' ^''• . . ° 71 2 TI1CS9. 3. 6. ^ For "of this sort are they which creep into houses, and lead cap- iTim. e.'s.' tive silly women, laden with sins, led away with divers lusts, ^ ever learning, and never able 'to come to the knowledge of the truth. ^ Now ""as Jannes and Jambres withstood Moses, so do these also resist the ^ ' truth: ''men of corrupt minds, *reprobate concerning the faith. ^ But "Tit^^i.'ii.' they shall proceed no further: for their folly shall be manifest unto *i Tim. 2.4. all men, 'as theirs also was. ^ ^^/^ ^' ^ * Or, of no }adg~ § 9.— chap. iii. 10, to the end. 28™2 cJ^Ts. 5. The Apostle, having shown the character of the wicked Judaizers, declares liis own Tit. 1. 16. example and doctrine, by which the true doctrine may be as easily ascertained, as in *i?''^^n ■*?; ^ the preceding case of Moses and the magicians — He mentions his persecutions and dangers (Acts xiii. 50-52.; xiv. 5, 6, 19-21.), from which he had been miraculously preserved ; and asserts that all in the apostolic age, who live according to the pure Christian doctrine, v/ill be persecuted — The false teachers will escape by living ungodly, increasing in wickedness, deceiving others and themselves willingly — Tim- othy is entreated to adhere steadfastly to the Christian doctrines, knowing that he has been instructed in them by an inspired Apostle, and from his earliest infancy had been acquainted with the writings of Moses and the Prophets (Matt. xxii. 29. John v. 39. X. 35.), which, typifying and predicting the great truths of the Gospel, were able to make him wise unto salvation, by confirming him in the faith of Jesus Christ — For VOL. II. - GG'*' 390 THE SECOND EPISTLE TO TIMOTHY. [Part XV. § 9. * Or, thou hast been a diligent follower of. Phil. 2. 23. 1 Tim. 4. 6. a Acts 13. 45, 50. b Acts 14. 2, 5. c Acts 14. 19, &c. (I Ps. 34. 19. 9 Cor. ]. 10. ch. 4.7. e Ps. 34. 19. Acts 14. 22. Matt. 16. 24. Josh. 17. 14. 1 Cor. 15. 19. 1 Thess. 3. 3. / 2 Thess. 2. 11. 1 Tim. 4. 1. ch. 2. 16. g ch. 1. 13. & 2. h John 5. 39. i 2 Pet. 1. 20, 21. j Kom. 15. 4. S: 1 Tim. 6. 11. f Or, perfected. ch. 2. 21. the Old Testament is divinely revealed, profitable for teaching the doctrines of tlie Gospel, for confuting those who should deny them, for correcting erroneous opinions, and for instructing mankind in the nature of the Gospel dispensation (Luke xxiv. 27. John V. 39-46.) — The Christian minister is made perfect m his religious knowledge and duties, and qualified for his important office of teaching, by rightly understand- ing the Jewish Scriptures. 10 gp.j, *thou hast fully known my doctrine, manner of life, pur- pose, faith, long-suffering, charity, patience, ^^ persecutions, afflictions, which came unto me "at Antioch, 'at Iconium, 'at Lystra ; what perse- cutions I endured : but ''out of them all the Lord delivered me. ^^ Yea, and 'all that will live godly in Christ Jesus shall suffer persecution. ^^ But -^evil men and seducers shall wax worse and worse, deceiving and being deceived. ^^ But 'continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; ^^and that from a child thou hast known ''the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. ^'^ All 'Scripture is given by inspiration of God,^and is profitable for doctrine, for reproof, for correction, for instruction in righteousness : ^'^ that *the man of God may be perfect, tthroughly furnished unto all good works. § 10. a 1 Tim. 5.21. & 6. 13. ch. 2. 14. 4 Acts 10. 42. c 1 Tim. 5. 20. Tit. 1. 13. & 2. 15. d 1 Tim. i. 13. e ch. 3. 1. / 1 Tim. 1. 10. g ch. 3. 6. h 1 Tim. 1. 4. & 4. 7. Tit. 1. 14. i ch. 1. 8. & 2. 3. j Acts 21. 8. Eph. 4. 11. * Or fulfil, Rom. 15. 19. Col. 1. 25. & 4. 17. k Phil. 2. 17. I Phil. 1. 23. See 2 Pet. 1. 14. m 1 Cor. 9. 24, 2.";. Phi). 3. 14. 1 Tim. 6. 12. Ilob. 12. 1. n 1 Cor. 9. 25. Jam. 1. 12. 1 Pet. 5. 4. Rev. 2. 10. ch. 1. 12. 10.— chap. iv. 1-8. The Apostle, having reminded Timothy of the great advantages he enjoyed, and the duties of the Christian minister, charges him in the presence of God, and as he hopes to appear before the tribunal of Jesus Christ, to be diligent and faithful in his office — to proclaim the doctrine of Christ crucified, at all times and seasons ; patiently con- futing, rebuking, and comforting, as occasion requires — for in the time of the apostacy they will not endure the practical truths of the Gospel, but will multiply to them- selves teachers after their own desires and lusts, turning from the Christian doctrines, to listen to fables and delusions — St. Paul entreats Timothy to be vigilant in opposing the beginnings of these corruptions — Patiently to submit to persecution, and faith- fully to discharge all the duties of his ministry, as he himself is soon to be put to death (Philip, ii. ]~.) — He is not discouraged, for he has kept the faith of Christ uncorrupted, and expresses his strong confidence that he shall receive the glorious reward at the day of judgment. ^ I "charge thee [therefore] before God, and [the Lord] Jesus Christ, 'who shall judge the quick and the dead at his appearing and his kingdom ; ^ preach the word ; be instant in season, out of season ; reprove, ""rebuke, ''exhort with all long-suffering and doctrine. ^ For "the time will come when they will not endure •'sound doctrine ; ^but after their own lusts shall they heap to themselves teachers, having itching ears ; ^ and they shall turn away their ears from the truth, and ''shall be turned unto fables. ^ But watch thou in all things, 'endure afflictions, do the work of 'an evangelist, *make full proof of thy ministry. ^ For 'I am now ready to be offered, and the time of 'my departure is at hand. '' I "have fought a good fight, I have finished my course, I have kept the faith : ^ henceforth there is laid up for me "a crown of righteousness, which the Lord, the righteous Judge, shall give me "at that day ; and not to me only, but unto all them also that love his appearing. § 11. — chap. iv. 9-15. The Apostle desires Timothy to come to him, accompanied by Mark the Evangelist — perhaps that they may witness his death, and be confirmed in the faith — He shows that he is now left with only Luke, as Demas hath forsaken him in his extremity, from the fear of persecution — He sends Tychicus to Ephesus, to release Timothy, and desires him to call at Troas — He mentions the opposition of Alexander the copper- smith (Acts xix. 33.), and cautions Timothy against him, as a constant and incorri- gible opposer of Christianity (1 Tim. i. 20.) Sect. XIIL] THE FIRST EPISTLE GENERAL OF PETER. 391 ^ Do thy diligence to come shortly unto me : ^° for "Demas hath for- § U- saken me, 'having loved this present world, and is departed unto a coi. 4. 15. Thessalonica ; Crescens to Galatia, Titus unto Dalmatia. ^^ Only ^Luke j ^ 'iZl\. 15. is with me. Take ''Mark, and bring him with thee : for he is profit- c see ch. 1. 15. able to me for the ministry. ^^ And "Tychicus have I sent to Ephesus. pMiemonk. ^^ The cloak that I left at Troas with Carpus, when thou comest. bring i Acts 12. 25. & ^ 15 37 Col 4 with thee, and the books, hut especially the parchments. ^^ Alexander io. ' ■^the coppersmith did me much evil ; 'the Lord reward him according ^^fg^coi^^?^" to his works : ^^of whom be thou ware also, for he hath greatly with- Tit.s. 12! stood *our words. •^iTimi' i'. 20. g 2 Sam. 3. 39. § \2.—c}iap. iv. 16-18. g; f- ^- ^^"• The Apostle acquaints Timothy that in his first defence he was forsaken hy his fellow- * or, our preach- laborers through fear — He prays for their forgiveness — but the Lord stood by him, ings- and strengthened him (Luke xxi. 15.) that the Gospel might be fully known, and that all the Gentiles might hear the boldness with which their privileges had been asserted — He was dehvered from that great danger (Psalm sxii. 21.) — He does not expect to be delivered on the present occasion — but he feels assured he shall be pre- served from betraying his faith and constancy, and that the Lord will bring liim into his heavenly kingdom — His doxology is addressed to the Lord Jesus, as a Divine c i.-> Being. ^^ At my first answer no man stood with me, "but all men forsook j Acts 7. co. me ; (^I pray God that it may not be laid to their charge !) ^'^ notwith- '^]^'^l^^\ ^^^ standing 'the Lord stood with me, and strengthened me ; ''that by me 27. 23. ' the preaching might be fully known, and that all the Gentiles might ''2^''j7,V.^e^i hear : and I was delivered 'out of the mouth of the Lion. ^^ And -^the 3. 8. Lord shall deliver me from every evil work, and will preserve me unto ^2Pet72. 9.' his heavenly kingdom : ° to whom be glory for ever and ever ! Amen, f ^^- ^~^- ''• Ga]. ]. .5. Heb. § 13. — chap. iv. 19, to the etid. The Apostle sends his salutations, and repeats his desire that Timothy should come to him speedUy — He prays that Jesus Christ may be with his spirit, and ends with his r 10 usual benediction. a Acts 18.9. ^^ Salute "Prisca and xlquila, and the 'household of Onesiphorus. Kom. le. 3. ^oErastus 'abode at Corinth: but ''Trophimus have I left at Miletum ^^Tim. j.ie. sick. 21 Do 'thy diligence to come before winter. Eubulus greeteth ''Kom!]6.'23.' thee, and Pudens, and Linus, and Claudia, and all the brethren. ^~The "^ •^'^'^ ^°- ^- *" 'Lord Jesus Christ be with thy spirit. Grace be with you ! Amen. ^ ^g, 9 [[The Second Epistle unto Timotheus, ordained the first bishop of / oai. 6. is. _ the Church of tlie Ephesians, was written from Rome, when Paul /g" "^arj^ero was brought before "^Nero the second time.Tl or, the Emperor [exd of the second epistle to timothy.] J^ero. Section XIIL — St. Peter writes his first Epistle'^ to the Jexos, icho, in the time of Persecution, had taTcen Refuge in the heathen Countries mentioned in the Inscription ; and also to the Gentile Converts, to encourage them to suffer cheerfully for their Religion, and to enforce upon them the JSecessity of leading a holy and blameless Life, that they may put to shame the Calumnies of their Adversaries. THE FIPv,ST EPISTLE GENERAL OF PETER. SECT. XIII. V. ^. 65ort> J. P. 4778 or 9 Home. § 1. — chap. i. 1, 2. The Apostle's address and benediction to the Jews and Gentiles, who were elected ac- cording to the foreknowledge of God, revealed by the prophets, to become, through the influences of the Holy Spirit, obedient to the Gospel, whereby they are made par- t 1 takers of all the blessings which proceed from the atoning blood of Christ. ^ „ - '^ => z See ^ote 23. ^ Peter, an Apostle of Jesus Christ, to the strangers "scattered a John 7._a5. throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, -elect JamVui'. ' 392 THE FIRST EPISTLE GENERAL OF PETER. [Part XV. b Bom. 8. 29. & 11. -2. Eph. 1. 4, ch. 2. 9. c 2 Tliess. 2. 13, ''according to the foreknowledge of God the Father, 'through sanctifi- cation of the Spirit, unto obedience and ''sprinkhng of the blood of "d He'rio! 22.'& Jesus Christ ! "grace unto you, and peace, be multiplied ! 12. 24. % pLT.' l 2.' § 2.— chap. i. 3-12. Jude2. The Apostle blesses God for the spiritual birth of the Jews and Gentile.s to a hope of life after death, through the resurrection of Jesus Christ, tliat they might partake of an inheritance not to be destroyed — In the hope of this salvation they should greatly re- joice, though grieved with various afflictions, which are necessary for the proving of ^ ■ their faith, the trial of which was more profitable than that of gold, as it procures for a 9 Cor. 1. 3. them everlasting glory and praise at the coming of Jesus Christ, in whom, thouo-h not ' . ' ' ' seen, they greatly rejoice as a Saviour, knowing that they shall receive from him the re- ^ „ ' " ' ward of their faith — the salvation of their souls ; which salvation the prophets predicted, c Jolin 3. 3 5. diligently searching to ascertain the period of time and people referred to by the Spirit of Jam. 1. 18. God, which testified beforehand of the sufferings of Christ, and the glories and blessings ''i '■Ti'"' ''a ^Td which should attend them — To whom also the Holy Spirit revealed that it was not to ch. 3. 21. ' ' themselves, but to a people of a future time, that they ministered the things now declared e ch. 5t 4. to the world by the apostles, who were endowed for that purpose by the same Holy / Col. 1. 5. Spirit, which mysteries the angels, as well as men, desire to contemplate, Exod. xxv. 20. tor"/J)Ms. ^Blessed "be the God and Father of our Lord Jesus Christ, which ^ John 10. 98, 'according to his *abundant mercy '"hath begotten us again unto a is! Jude'i. ' "' lively hope ''by the resurrection of Jesus Christ from the dead, ^ to an '' Ma"-|-i|. inheritance incorruptible, and undefiled, "and that fadeth not away, 2. Cor. 6. lo'. ch. ■''reserved in heaven tfor you, ^who ^are kept by the power of God i 2 Cor. 4. 17. through faith unto salvation ready to be revealed in the last time : ch. 5. 10. 6 wherein ''ye greatly rejoice, though now 'for a season, (if need be,) ■'ye i Jam. 1.3J12. are in heaviness through manifold temptations ; " that '"the trial of your '=''-^-^2- faith, being much more precious than of gold that perisheth, though 66. 10. Pro'v. iV. 'it be tried with fire, ""might be found unto praise and honor and glory o T ^Q -ij-. ^ ' CD ^ I ^ CD J zech. 13. 9.' at the appearing of Jesus Christ — ® whom "having not seen, ye love ; ^r"'^ ^9^7 10 "''^ whom, though now ye see him not, yet believing, ye rejoice Vi'ith 1 Cor. 4. 5.' joy unspeakable and full of glory ; ^ receiving ^the end of your faith, n 1 John 4. 20. ^veji the salvation of your souls. ^^ Of 'which salvation the prophets John 20. 29. have inquired and searched diligently, who prophesied of the grace Heb. 11.' 1,27. that should come unto you : ^^ searching what, or what manner of time p Rom. 6. 32. '■ji-Kg Spirit of Christ which was in them did signify, when it testified 'Dan?2. 44. Hag. bcforchand "the sufferings of Christ, and the glory that should follow : %l[^lfyii'. ^^' ^^ unto 'whom it was revealed, that "not unto themselves, but unto 2Pet.hi9'2o '^s they did minister the things, which are now reported unto you 21- ' ' by them that have preached the Gospel unto you with "the Holy Ghost Vpet.'i.'sii. sent down from heaven ; '"which things the angels desire to look into. s Ps. 22. 6. I8. 53.3,&c. Uan. 1 o 01 9. 26. Luke 94. § 3. — chap. 1. 13-21. Joiin 19. 41. ' The Apostle calls upon them, from the consideration of the blessings obtained by the Acts 96. 22, 23. sufferings of Christ, to take courage under all their trials, supported to the end of their *l2''q' %"'^' ^ \\-ves by the hope of eternal life, promised them at the day of the revelation of Cluist, u lieb. 11. 13 39 avoiding the lusts practised by them in their unconverted state, and imitating the holi- 40. ness of God, who has called them to be his children, as it is written by Moses (Lev. V Acts 9. 4. j-ix. 2. 1 Pet. V. 10. ii. 21. and iii. 9.) — And as every man will be judged according to ^i^n'.S^lx'sc ]9. his individual works, without distinction of persons, they are admonished to pass the 5, 6.' Eph. 3. 10. time of their sojourning on earth in religious fear, and so much the more, as they were delivered from the hereditary superstitions and traditions, or vicious rites of worship, they had received from their fathers, by the blood of Christ, as of a sin offering, without 5 ^' blemish, appointed in the divine purpose before the foundation of the world, and typified °jp»''® 1^^'35- by the legal sacrifice; but was made manifest in the last, or the Gospel dispensation, Lukegi.M. to the Gentiles also ; who, through faith in the divine mercy, displayed in this sacrifice Kom. 33. 13. of Christ, believe in God, who raised him from the dead, and exalted him to celestial ch'!'4? 7.' & .5.' 8.' glory, that their faith being established in the fulfilment of God's promises, their hope * Gr. perfectly. of eternal glory through Christ might be in God. 'I'cor! h 7.^"' ^^ Wherefore "gird up the loins of your mind, ''be sober, and hope 2Thess.'i."7. «to the end for the grace that is to be brought unto you "at the reve- ri^E^om. 12. 2. ch. j^^.^^ ^^ j^g^^^ Christ. '* As obedient children, "not fashioning your- Sect. XIII.] THE FIRST EPISTLE GENERAL OF PETER. 393 selves according to the former lusts 'in your ignorance : ^^' but ■''as He ''i^'','^3"'/''5 which hath called you is holy, so be ye holy in all manner of conver- /Luke 1.74,75. sation ; ^^ because it is "'written, " Be ye holy ; for I am holy." ^'' And ? Thesli 4. 3, 4, if ye call on the Father, ''who without respect of persons judgeth ac- l'^Ji%!ii}*' cording to every man's work, 'pass the time of your ^sojourning here in g Lev. 11. 44. & fear : i** forasmuch as ye know *that ye were not redeemed with cor- ^ ceut. 10. 17. ruptible things, as silver and gold, from your vain conversation 're- e"„'/2'i^' ceived by tradition from your fathers ; ^^ but '"with the precious blood i 2 cor. 7. 1. of Christ, "as of a lamb without blemish and without spot: ^"who la.'as.' "verily was foreordained before the foundation of the world, but -^ |e*b?iL'i3. ch. was manifest ''in these last times for you, ^^ who by him do believe in /ie^ 6 20 & God: 'that raised him up from the dead, and '^gave him glory; that '-^a. I , ■ o o J ? 2 Ezek 20 18 your faith and hope might be in God. ch. 4.3. ' •^ 10 m Acts 20. 28. -- Eph. 1.7. Heb. § 4:.— chap. i. 22, to the end. f 12, i4. Rev. The Apostle exhorts those who have their hearts purified from fleshly lusts by believing m Ex. 12. 5. Is. in Christ Jesus, to love one another, not in deceitful forms and expressions, but with a 3g] j cor 5 7 pure heart, unmixed witli carnal passions, as brethren born again, not by virtue of any o Rom. 3. a.'i. & descent from human parents, but by a divine and heavenly principle, the doctrine of 3 'g^^'i co^''i the livino- God, which remains for ever. 26. a Tim. 1. 9, . 10. Tit. 1. 2 3. ~- Seeing ye "have purified your souls in obeying the truth through Rev. 13. 8."' the Spirit unto unfeigned 'love of the brethren, see that ye love one 1.10! Heb. 12. another with a pure heart fervently ; ~^ being 'born again, not of cor- ^^ck^l'. 24. ruptible seed, but of incorruptible, ''by the word of God, which liveth *■ *^^^^ ~^* ^'^■ and abideth [for everj. 2* *For, — " All 'flesh is as grass, § 4. And all the glory of man as the flower of grass. " Rom.''i2.% 10. The grass withereth, and the flower [thereof] falleth away: it^'^^Vs^' -^ But ■''the word of the Lord endureth for ever." Heb. 13. 1. ch. 2. 17. & 3. 8. & ^And this is the word which by the Gospel is preached unto you. t'^oht s.^is^'J" 4. 7, 21. ' § 5.-chap. n. 1-10. c^Johm. 13. & The Apostle exhorts them to lay aside all the evil dispositions of their former nature, '^j^j^' \' q^' and, as infants born again by divine grace, earnestly to desire the unadulterated milk * or For that. of the Gospel, that their regenerated nature may be nourished to maturity, seeing they e Ps. 103. 15. Is. have already tasted the goodness and excellency of the Lord in their second or spiritual ^"^ ^'^?}' ^^' birth (Ps. xxxiv. 8.) — To whom coming, by faith, as to a living Foundation-stone, they / Ps.'i02. 12, 26. are built upon him, partaking of his life, so as to make a spiritual temple, forming a J^- '{^- ^- I^uke company of priests (Exod. xix. 6. Rev. i. 6.), appointed to offer sacrifices of prayer and g j'olm'l. 1, 14. praise through Christ, according to Isaiah (xxviii. 16.), who has declared that in Sion a ^ •'''''" ■'• ^1 ^■ chief Corner-stone should be laid, chosen and honorable, for the foundation of the New Temple of God, uniting the two sides of the building, botli Jews and Gentiles, in one § 5. Church (Eph. ii. 21.) — Those who believe belong to this building; but to the disobe- a Epli. 4. 22,25, dient it is written (Psalm cxviii. 22.), that this rejected Foundation-stone is become t/'i^in^V ^j the head of the corner of God's New Temple, and a stone of stumbling to those who 1. 21. & 5. 9. believe not in Christ, against which they shall fall, and be broken, as predicted by ."'^j *:~jg , Isaiah (viii. 14, 15.) — The Apostle describes the high privileges of Christians, by the titles Mark 10. 15. formerly given to the Jewish Church, to all who were taken into covenant with God. ^°^' \i'zQ ^ Wherefore "laying aside all malice, and all guile, and hypocrisies, J^\'^^^^\ g and envies, and all evil-speakings, ^ as 'new-born babes, desire the wei'- s- 12, 13. c ■^^ e ,^ ■, ^ ■, ^ , , o -^ i rf Ps. 34. 8. Heb. Sincere milk 01 the word, that ye may grow thereby: •^11 so be ye 6.5. have ''tasted that the Lord is gracious. '^ To whom coming, as unto a ^Matt. 21. 42. Living Stone, 'disallowed indeed of men, but chosen of God, ajid /^'p'h.'*2.''2i 22. precious, ^ ye ■''also, as lively stones, *are built up °a spiritual house, ''a * or, be ye buut. holy priesthood, to offer up 'spiritual sacrifices, ^acceptable to God by f Sfci.^g.^ ee. Jesus Christ. ^ 'Wherefore also it is contained in the ''Scripture, — t hos "14^2 Mai • c^• 1. n.Eom.'l2.1." " Behold, 1 lay in Sion .Heb. 13. 15, le. A chief Corner-stone, elect, precious: "'nl'' And he that believeth on Him shall not be confounded." 'Rom.^9.^33. VOL. II. 50 394 THE FIRST EPISTLE GENERAL OF PETER. [Part XV. t Or, an honor. 1 Ps. 118. 22. Matt. 91. 42. Acts 4. 11. m Is. 8. 14. Luke 2. 34. Eoin. 9. 33. n 1 Cor. 1. 23. e Ex. 9. 16. Kom. 9. 22. 1 Thess. 5. 9. Jude 4. p Deut. 10. 15. ch. 1.2. q Ex. 19. 5, 6. Kev. 1.6. & 5.10. r John 17. 19. 1 Cor. 3. 17. 2 Tim. 1. 9. X Or, a purchased people. s Deut. 4. 20. & 7. 6. & 14. 2. & 26. 18, 19. Acts 20. 28. Eph. 1. 14. Tit. 2. 14. * Or, virtues. t Acts 26. 18. Epli. 5. 8. Col. 1. 13. 1 Thess. 5. 4, 5. u Hos. 1.9,]0.& 2. 23. Rom. 9. 25. § G. a 1 Cliron. 29. 15. Ps. 39. 12. & 119. 19. Heb. 11. 13. ch. 1. 17. h Pvom. 13. 14. Gal. 5. 16. c Jam. 4. 1. d Rom. 12. 17. 2 Cor. 8. 21. Phil. 2. 15. Tit. 2. 8. ch. 3. 16. * Or, lohcrcin. e Matt. 5. 16. / Luke 19. 44. g Matt. 22. 21. Rom. 13. 1. Tit. 3. 1. ft Rom. 13. 4. i Rom. 13. 3. j Tit. 2.8. vcr.12. k Gal. 5. 1, 13. f Gr. having. I 1 Cor. 7. 22. J Or, Esteem. Rom. 12. 10. Phil. 2. 3. m Heb. 13. 1. ch. 1.22. n Prov. 24. 21. Matt. 22. 21. Rom. 13. 7. '' Unto you therefore which beheve he is tprecious : but unto them which be disobedient, ('the Stone which the builders disallowed, the same is made the head of the corner,) ^ and ""a stone of stumbling, and a rock of offence : "even to them which stumble at the word, being disobedient ; "whereunto also they were appointed. ^ But ye are ^a chosen generation, 'a royal priesthood, "^a holy nation, ta "peculiar people ; that ye should show forth the *praises of Him who hath called you out of 'darkness into his marvellous light ; ^^ which "in time past were not a people, but are now the people of God ; which had not obtained mercy, but now have obtained mercy. § Q.—clmp. ii. 11-17. The Apostle, in allusion to the Israelites of old (Heb. xi. 13.), calls on them, as strangers and pilgrims (which they literally were in Asia, Pontus, &c.), having no inheritance on earth, to seek for a heavenly country, to abstain from carnal lusts, which bring into captivity or destroy the soul, living in such a manner that the calumnies of their ene- mies may be confuted by their good works — To submit to every human constitution of government for the Lord's sake, that they may put to silence the ignorance of those foolish men, who asserted that their religion made them averse from subjection to kings and magistrates — As the chosen people of God, the Jews boasted of being freemen, governed by their own laws : in reference to whicli, the Apostle calls upon them to be governed inwardly by the laws of their religion, but not to use their liberty as a cover- ing for rebellion, as the Jews did, but as the servants of God. ^^ Dearly beloved, I beseech you "as strangers and pilgrims, ''abstain from fleshly lusts, "which war against the soul ; ^^ having ''your conver- sation honest among the Gentiles: that, ^whereas they speak against you as evil-doers, "they may by your good works, which they shall behold, glorify God ^in the day of visitation. ^■^ Submit ^yourselves to every ordinance of man for the Lord's sake : whether it be to the king, as supreme ; ^* or unto governors, as unto them that are sent by him '"for the punishment of evil-doers, and 'for the praise of them that do well ; ^^ (for so is the will of God, that ^' with well-doing ye may put to silence the ignorance of foolish men :) ^^ as 'free, and not fusing your liberty for a cloak of maliciousness, but as 'the servants of God. ^"^ tHonor all men : "love the brotherhood : "fear God : honor the king. § 7. a Eph. 6. 5. Col. 3. 23. 1 Tim. 6. 1. Tit. 2. 9. b Matt. 5. 10. Rom. 13. 5. ch. 3. 14. * Or, thank. Luke 6. 32. ver. 90. c ch. 3. 14. & 4. 14, 15. t Or, thank. d Matt. 16. 24. Acts 14. 22. 1 Thess. 3. 3. 2 Tim. 3. 12. e ch. 3. 18. J Some read, /or you. /John 13.15. Phil. 2. 5. 1 John 2. 6. g Is. 53. 9. Luke i Luke 23. 40. * I Is. 53. 5. m § 7. — chap. ii. 18, to the end. The Apostle exhorts domestic Slaves and Servants to obey their Masters with submission and reverence, even the severe and perverse, not suffering their obedience to depend upon the characters of those they serve — To suffer for well-doing, after the example of Christ, who suffered for them that they might follow in his footsteps — In whom was no sin (Isa. liii. 6.) — Who bore the punishment due to sin, that he might deliver man from its power. ^^ Servants, "be subject to your masters with all fear ; not only to the good and gentle, but also to the froward. ^'-^ For this ''is *thank- worthy, if a man for conscience toward God endure grief, suffering wrongfully. 2° For "what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently ? but if, when ye do well, and suffer for it, ye take it patiently, this is tacceptable with God. ^^ For ''even hereunto were ye called, because "Christ also suffered tfor us, ^leaving us an example, that ye should follow his steps: ^^who °'did no sin, neither was guile found in his mouth ; ^^ who, "when he was reviled, reviled not again ; when he suffered, he threatened not ; 'but *com- mitted Amse//to Him that judgeth righteously ; ^'' who ^his own self bare our sins in his own body ton the tree, ''^that we, being dead to sins, should live unto righteousness ; 'by whose stripes ye were healed. ^^ For '"ye were as sheep going astray ; but are now returned "unto the Shepherd and Bishop of your souls. 23. 41. John 8. 46. 9 Cor. 5. 21. Heb. 4. 15. A Is. 53. 7. Matt. 97. 39. John 8. 48, 49. Heb. 12. 3 Or, committed his cause. j Is. .53.4, 5, 6, 11. Matt. 8. 17. Heb. 9. 28. f Or, to. 7i Rom. 6. 9, U. & 7. 6. Is. 53. 0. Ezek. 34. 6. n Ezek. 34. 23. & 37. 24. John 10. 11, 14, 16. Heb. 13. 20. ch. 5. 4. Sect. XIII.] THE FIRST EPISTLE GENERAL OP PETER. 395 § 8. — chap. ill. 1-7. St Peter proceeds by enforcing on tlicm tlie higher relative duties — He enjoins Chris- tian wives to submit to their husbands, althougli tliey were heatliens, tliat they may gain them over by their lioly conduct to the love and practices of tlie Gospel — To secure their liusbands' affection, let them not confine tlieir adorning to their outward persons only, but rather to the inner or hidden soul, after the example of Sara, who acknowl- edged her subjection to Abraham, by calling him lord, whose daughters they are as long as they act consistently with their Christian character — Christian husbands are commanded to conduct themselves towards their wives as becomes those who have been instructed in the duties of the Christian religion. § 8. ^ Likewise, "ye wives, be in subjection to your own husbands: aicor. 14.34. that if any obey not the word, *they also may without the word ^be s.Vs. Tit~2. 5. " won by the conversation of the wives : ^ while ''they behold your chaste ' \ ^°''- ''■ ^^■ conversation ro?;^/ec/ with tear. "'Whose adorning, let it not be that 1 cor. 9. 19-22. outward adorning of plaiting the hair, and of wearing of gold, or of "^ '^^;J^- -^^^ putting on of apparel ; '^ but let it be ■'^the hidden man of the heart, in Tit. 2. 3,"'&c. that which is not corruptible, even the ornament of a meek and quiet ■'"^ifo^^l. 29' &7 spirit, which is in the sight of God of great price. ^ For after this man- —. 2 cor. 4. le. ner in the old time the holy women also, who trusted in God, adorned f^^. j,;;;^',.*/ themselves, being in subjection unto their own husbands ; '' (even as a i Cor. 7. 3. Sara obeyed Abraham, 'calling him lord ;) whose *daughters ye are, as s.^'ig.''' ~°' '^°" long as ye do well, and are not afraid with any amazement. j icor. 12. 23. _p . •' . . .' , 1 Thess. 4. 4. ''Likewise, ''ye husbands, dwell with them according to knowledge, j gee Job 42. s. giving honor unto the wife, 'as unto the weaker vessel, and as being ^'''/g' jg^^'^''' heirs together of the grace of life ; •'that your prayers be not hindered. § 9. — dmp. ill. 8-17. The Apostle, in conclusion, exhorts all, married or unmarried, to Christian unity, com- passion, and love, returning evil and reproaches with blessings — Acting always accord- ing to the dictates of their conscience, that those who falsely speak against them as ^ 9. evil-doers, may be put to shame by their good behaviour in Christ — If the will of God ^ Rom. 12. 16. & appoint them sufferings, it is better to suffer for doing well, than for doing evil. 15- 5- P'"'- 3. ^Finally, ''be ye all of one mind, having compassion one of an- * OT,iovingto other, *love as brethren, 'be pitiful, be courteous ; ^ not 'rendering evil roi^Io^i'o. for evil, or railing for railing, but contrariwise blessing: knowing that Heb-i5. i.ch.2. ye are thereunto called, ''that ye should inherit a blessing. * coi. 3. 12. Eph. ^° For 'he that will love life, and see good days, '20."^' Mku^'s^ Let-^him refrain his tongue from evil, ?9- Rom. 12. 14, A 1 1 • 1- 1 1 1 -1 ^^- icor. 4. 12. And his lips that they speak no guile : 1 Thess. 5. 15. ^^ Let him "eschew evil, and do good : ^ '^^'^"- ^^- '^^• . e Ps. 34. 12 &c. Let ''him seek peace, and ensue it. / jam. i. 26. ch. ^^ For the eyes of the Lord are over the righteous, i4.^5.~~ ^''''' And 'his ears are open unto their prayers : g ps. 37. 27. is. But the face of the Lord is tagainst them that do evil. li. ' ' ^^ And •'who is he that will harm you, if ye be followers of that which i-i- lo.Heb. 12. is good ? ^^ But ''and if ye sutler for righteousness' sake, happy are i john9.31.jam. ye ! and 'be not afraid of their terror, neither be troubled ; ^^ but sane- ^: ^^^ • r I T /~< 1 • 1 T Gr- upon. tity the Lord God m your hearts. j Prov. le. 7. And '"be ready always to give an answer to every man that asketh r°J^'8^.2J; you a reason of the hope that is in you with meekness and tfear ; /t Matt. 5. 10,11, ^^ having "a good conscience, "that, whereas they speak evil of you, as 4714. 'jam. 1. of evil-doers, they may be ashamed that falsely accuse your good ^^^J g j^ jg conversation in Christ. ^'^ For it is better, if the will of God be so, that J^r. i. s.'john 14. I 27. ye suffer for well doing, than for evil doing. ,„ Ps.'iig. 46. Acts 4. 8. Col. 4. 6. 2 Tim. 2. § 10. — chap. ill. 18, to the end. 25. The Apostle, in a kind of digression, that their sufferings migrht not be reo-arded as a I Or, reference. token of God's displeasure, encourages them with the consideration of the sufferings „.^ ' ' ,' ., - ' "^ ° Tit. 2. 8. ch. iJ. of Christ, who, though perfectly righteous, suffered for the sins of others, that he might 12. 396 THE r-IRST EPISTLE GENERAL OP PETER. [Paet XV, bring man to God — He was put to death in his human nature, but was made alive again by the Spirit of God ; by which Spirit, giving spiritual power to Noah, he preached to those spirits which were now shut up or reserved, as it were, in prison under the divine justice, to receive the punishment due to their sins — The long-sulter- ing of God delayed 120 years, to see if they would repent and be saved, while the ark § 10. was preparing (Gen. vi. 3.), when the family of Noah, who believed, was saved by a Rom. 5. 6. water, which was a figure of the salvation of the family of Christ, in the ark of the Heb. 9. 26, 28. Church, by the waters of baptism, by which they are admitted into a new state of ch. 9.21. & 4.1 ' r- 7 J J , g' .„ . being, and saved from the grave, through the resurrection of Jesus Christ ; who having Col 1 21 2-T gone into heaven, angels and every denomination of beings, both in heaven and earth, d Rom. 1. 4. &. 8. are subjected to him, that he may bestow salvation on all who believe in him. e ch. 1. 12. & 4. ^^FoK Cluist also hatli "once suffered for sins, the just for the un- 6- just, that he might bring us to God : 'being put to death ^in the flesh, g.^&ei. i. ' but ''quickened by the Spirit ; ^^by Avhich also he went and '^preached ^^Gen. 6. 3, 5, \x\i\_o the Spirits -^in prison ; 2° which sometime were disobedient, ^when A Heb. u. 7. once the long-suffering of God waited in the days of Noah, while '^the i Gen. 7.7. & 8. ark was a preparing, * wherein few (that is eight) souls were saved by 3 Eph. 5. 26. water. ^^ The ^like figure whereunto even baptism doth also now save a See Note 24. US, ^(not the putting away of ''the filth of the flesh, 'but the answer *Rom^io 10 °f ^ good conscience toward God), ""by the resurrection of Jesus Christ: m ch. 1. 3. ^~ who is gone into heaven, and "is on the right hand of God ; "angels "R^mTw" ^^^ authorities and powers being made subject unto him. Eph.'l.'20.'Col. 3.1. Heb. 1.3. „ ,, .. ^o 10 § 11- — chap. iv. 1-6. See Matt. 28.18. ^ '^ Rom. 8.38. Christ having suiFered a painful death in the flesh for man, the Apostle calls upon them EphT'l. 21. " to crucify also the flesh, for they that have mortified the flesh have ceased, or are dead to sin, living the remainder of their lives not according to its lusts, but agreeably to the will of God — For too much of their past life has been passed in the shameful abomin- ^ ations and vices to which the Gentiles were addicted, who are now astonished, and a ch. 3. 18. calumniate them for not continuing in the same profusion of riot, forgetting they are *^°"V ^■,^' T', accountable to him who will judge both the righteous and the wicked — For which Gal. D. 24. Gol. 111/-. -i 1 11. .?. 3, 5. cause the Gospel was preached to the Gentiles, who were dead m trespasses and sins, c Rom. 14. 7. ch. that those who believed might be judged or condemned by men who are governed by the flesh, although they live according to the will of God in the spirit. 2. 1 d. Gal. 2. 20. ch. 1- "■ 1 FoRASjnjcH then '^as Christ hath suflTered for us in the flesh, arm ^Rom?6!ii! yourselves likewise with the same mind, (for 'he that hath suffered in ja^.'i.^isf' the flesh hath ceased from sin ;) ^ that "he no longer ''should live the /Ezek. 44. 6.& rest of his time in the flesh to the lusts of men, 'but to the will so! ■ "^ ^ ■ of God. ^ For -^the time past of our life may suffice [us] °'to have '^i^'i ThesL^.^' wrought the will of the Gentiles, when we walked in lasciviousness, 5. Tu. 3. 3. ch. lusts, excess of wine, revelhngs, banquetings, and abominable idola- A Acts 13. 45. tries : "* wherein they think it strange that ye run not with them to the &18. 6. ch.3. gg^^e e.xcess of riot, ''speaking evil of you : ^ who shall give account to t Acts 10. «2. & Him that is ready Ho judge the quick and the dead. ^ For, for this loj 12! 1 c™'. 15] cause •'was the Gospel preached also to them that are dead, that they 1! jam.^s^™' ^' might be judged according to men in the flesh, but live according to j ch. 3. 19. God in the Spirit. c j2. § 12. — cha-p. iv. 7-11. Matt. 24. 13, The Apostle comforts them with the assurance that the power of their bitter persecutors ^4. Kom. 13. 12. would soon be destroyed, in the approaching destruction of the Jewish people and 10. 25.'ja'm. 5.' polity, and admonishes them, that they may be saved from it to watchfulness against all 8-2Pet. 3.9, 11. impurity, and to prayer; having fervent love, which leads to bearing or blottmg out 1 Tir .. tie l^ tile faults of each other ; and in this time of persecution to be hospitable one to another, Matt. 2o. 41. ' ... ,. , .„ Luke 21. 34. not regarding the inconvenience, every man ministering according to the gifts ol ^t k.'h'i^' ^ providence and grace which he may have received from the Lord — If any discourse on c Heb. 13. 1. Col. God's word, let him do so according to the oracles of God — If any minister to the 3. 14. necessities of the poor, let him do so as of the means which God has bestowed on him, ^ ^X^"'}^'}'^' ffivinij God the fflory through Jesus Christ. 1 Cor. 13. 7. S '= 6 J' = Jam. 5.20. '' BuT "the end of all things is at hand. 'Be ye therefore sober, and watch unto prayer. ^ And 'above all things have fervent charity among * Or, will. e Rom. 12. 13 Heb. i3.1. ' yourselves ; for ''charity *shall cover the multitude of sins. ^ Use 'hos- Sect. XIIL] THE FIRST EPISTLE GENERAL OF PETER. 397 pitality one to another, Avithout grudging, i" As "every man hath ■^^iJj^'g/'jVj'^- received the gift, even so minister the same one to another, ''as good Piiiiemon 14. stewards of 'the manifold grace of God. "If •'any man speak, let him ^1 cT.'l^V." speaJc as the Oracles of God ; *if any man minister, let him do it as of ''^''l^%\- f^-^^ the abihty which God giveth. That 'God in all things may be glori- is! 42.' i cor. 4. fied through Jesus Christ ; '"to whom be praise and dominion for ever ^ / cor.'iQ. '4. ' and ever! Amen. .■^/'''oo o\ J Jer. 23. 22. § V3.—chap. iv. 12, to the end. k Rom. 12. 6, 7, „ ^ , , , . . 8. 1 Cor. 3. 10. The Apostle cautions the Christians not to be surprised at the calamities and persecutions j j;pj,_ 5^ og_ eh. coming upon them, which were intended as the trials of their faith; but rather to 2.5. rejoice, as by them they are made partakers of the sufferings of Christ, that they may f"- 1 Tim. P. 16. be glorified with him — They are happy who are reproached for being Cluristians, for the i.e.' Divine Spirit, which rested on Jesus, rests also on them : by their persecutors Christ is blasphemed, but by their sufferings he is honored — On which account he admonishes them not to suffer for any crime of their own (mentioning those to which the unbeliev- c i g ing Jews were addicted), which brings neither glory nor reward — But if any suffer for „ being a Christian, let him not be ashamed, however ignominious the punishment, but ch. 1. 7. let him rather glorify the Lord, who also suffered for being holy — The time is now 6 Acts 5. 41. come for the punishment of the Jews as a nation, which is to begin at the house of "• ' God (John xvi. 2. Matt, xxiii. 35. Ezek. ix. 6.) ; and if it begin first with the believing g ^or! l! 7. & 4. Jews, what fearful destruction will come upon those who obey not the Gospel ! — And Ip- Phil. 3. 10. if Christians shall, with extreme difficulty, escape from the judgment of God on Jeru- 3 Tim'. 2. 12. ch. salem, how shall the ungodly and sinners hope for deliverance ? — the Apostle enjoins 5- Ij 10- ^'^^- ^■ Gentiles as well as Jews, who suffer for righteousness' sake, to commit their lives to ' God as to a faithful Creator, who will regard them as his creatures and children, giving them eternal life, if they continue in well-doing. 2 Cor.' 12. 16. ^^ Beloved, think it not strange concerning "the fiery trial which is 2!"i9',2'o."&°3'.' to try you, as though some strange thing happened unto you: ^^^Qt »-^ o 10 &3 'rejoice, inasmuch as "ye. are partakers of Christ's suflerings ; ''that, le. when his glory shall be revealed, ye may be glad also with exceeding | i''Thes^s'!4. ii. joy. ^*If 'ye be reproached for the name of Christ, happy are ye ! for 1 Tim. 5. 13. the Spirit of Glory and of God resteth upon you : •''on their part he is ! ^'^^^o^'jo^'jer evil spoken of, but on your part he is glorified. ^^But ''let none of you ^^■^■q'^Qh}-,- suffer as a murderer, or as a thief, or as an evil-doer, ''or as a busy- 3. 5. ' ' ' body in other men's matters: ^''yet if any man suffer as a Christian, fL^ke^w 12 m let him not be ashamed ; 'but let him glorify God on this behalf, m Prov. 11. .31. ^^ For the time is cootc •'that judgment must begin at the House of ,j^r,''''3f'5^i'uke God : and *if it first beo-in at us, 'what shall the end be of them that 23. 46. 2 Tin.. 1. obey not the Gospel of God ! ^^ And "'if the righteous scarcely be "" saved, where shall the ungodly and the sinner appear ! ^^ Wherefore, let them that suffer according to the will of God "commit the keeping § 14. of their souls to Him in well doing, as unto a faithful Creator. a Phiiemon 9. 6 Luke 24. 48. , ., . , , . • Acts 1.8, 22. & § 14. — chaiJ. V. 1-4. 5. 32. & 10. 39. The Apostle exhorts the elders, as one who was an eyewitness of the sufferings of Christ « Kom. 8. 17, 18. (in the garden, at his apprehension, and in the high priest's hall), and a beholder and , j^jj^ gj " j^ jg partaker of the glory of the Transfiguration, faithfully to feed the flock of Christ, dis- 17. Acts 20. 28. charging the office of bishops, or superintendents, in these times of persecution, not by * Or, as much as reason of importunity, but willingly ; not for the sake of a maintenance, but with an "' i/""'-'- active desire to promote the glory of God— Not lording it over the flocks, which are the f i rpi^'_ 3. 3 'g, heritage of God, but being to them ensamples of humility and every Christian grace — Tit. 1. 7. And when the Chief Shepherd shall appear, to whom the flocks belonjr, they who have g Ezek. 34. 4. to? ./ Mutt. 20 25 26 discharged their duties shall receive from him a crown of glory. 1 cor. 3.' 9. ' 'The elders which are among you I exhort, who am also ''an ^^°^'^'^'^:. . /I 7 . '' . t ^^j overruling elder, and a witness of the sufferings of Christ, and also "a partaker /( Ps. 33. 12. & of the glory that shall be revealed : ^ feed ''the flock of God *which is Jpj'j^'g j^ among you, taking the oversight thereof, "not by constraint, but will- sThess. 3.9. ingly ; ^not for filthy lucre, but of a ready mind ; ^neither 'as tbeing Tit. 2.' 7.' lords over ''(tocZ's heritage, but 'being ensamples to the flock. ^And {^^''^J'^^^^g^^ when -'the Chief Shepherd shall appear, ye shall receive *a crown of 2 Tim. 4.' s glory 'that fadeth not away. ; ^Z\. 4. " VOL. II. KH 25. 398 THE SECOND EPISTLE GENERAL OF PETER. [Part XV. § 15. a Rom. 12. la Eph. 5. 21. Phil. 2. 3. b Jam. 4. 6. c Is. 57. 15. & 66. 2. d Jam. 4. 10. c Ps. 37. 5. & 55. 22. VVisd. 12. 13. Matt. 6. 25. Luke 12. 11,22. Phil. 4. 6. Heb. 13.5. / Luke 51. 34, 36. 1 Thess. 5. 6. ch. 4. 7. g Job 1. 7. & 2. 2. Luke 22. 31. Kev. 12. 12. h Eph. 6. 11, 13. Jam. 4. 7. i Acts 14. 22. 1 Thess. 3. 3. 2 Tim. 3. 12. ch. 2. 21. j 1 Cor. 1. 9. 1 Tim. 6. 12. k 2 Cor. 4. 17. ch. 1.6. I Heb. 13. 21. Jude 24. m 2 Thess. 2. 17. &3. 3. 7! ch. 4. 11. Eev. 1.6. § 15. — chap. V. 5-1 1. The Apostle commands those who hold inferior offices in the Church to submit to the elders, and then calls on them all indiscriminately to be subject, or to strive and serve each other in the relative situation in which they stand, to be clothed, guarded, and protected by humility — As God opposes himself to the proud, they should humble themselves, and patiently submit to lais dispensations under every danger and affliction, casting all their anxiety on God, wlio interests liimself for them (Ps. Iv. 22.), being anxious only for the government of their passions, temperate, and always watchful over themselves, because their spiritual adversary is going about in this time of their trials and calamities, seeking whom he may swallow down, hoping to make them apostatize ; whom they must stand against, steadfast in the faith of the Son of God, knowing that it is the portion of Christ's disciples to suffer persecution from men and devils — The Apostle prays to God to strengthen and to make them perfect in the faith of Christ. ^ Likewise, ye younger, submit yourselves unto the elder : yea, "all of you be subject one to another, and be clothed with humility ; for 'God resisteth the proud, and "giveth grace to the humble. ^ Humble ''yourselves therefore under the mighty hand of God, that he may exalt you in due time. '^ Casting "all your care upon Him ; for He careth for you. ^ Be -'^sober, be vigilant ; because ^your adversary, the Devil, as a roaring lion, walketh about, seeking whom he may devour : ^ whom ''resist steadfast in the faith, 'knowing that the same afflictions are accomplished in your brethren that are in the world, ^^ But the God of all grace, ^who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered *a while, 'make you perfect, ""stablish, strengthen, settle you. ^^ To "Him be glory and do- minion for ever and ever ! Amen. § 16. a 2 Cor. 1. 19. b Heb. 13. 22. c Acts 20. 24. 1 Cor. 15. 1- 2 Pet. 1. 12. d Acts 12. 12, 25. e Eom. 16. 16. 1 Cor. 16. 20. 2 Cor. 13. 12. 1 Thess. 5. 26. / Eph. 6. 23. § 16. — chap. V. 12, to the end. The Apostle informs them that he sends this Epistle by Silvanus (the same as Silas, Acts XV. 40. and xvi. 19.) , he writes to them as he considers briefly, testifying to them that it is the genuine Gospel of Christ which has been preached — He desires them to salute each other, in testimony of their Christian love, and concludes with his apostolical benediction. 12 By "Silvanus, a faithful brother unto you, as I suppose, I have 'written briefly, exhorting, and testifying ""that this is the true grace of God wherein ye stand. ^^ The church that is at Babylon, elected to- gether with you, saluteth you ; and so doth ''Marcus my son. i"* Greet '^ye one another with a kiss of charity. •'^Peace be with you all that are in Christ Jesus ! [Amen.] [end of the first epistle general of peter.] SECT. XIV. V. M. 66. J. p. 4779. Rome. § 1. b See Note 25. Section XIV. — St. Peter, under the impression of approaching Martyr- dom, ivrites to the Jeivish and Gentile Christians, dispersed in the Coun- tries of Pontus, Galatia, Cappadocia, &fC., to confirm the Doctrines and Instructions of his former Letter, to caution them against the Errors of the false Teachers, by reminding them of the Judgments of God on Apostates, and to encourage them under Persecution, by the Considera- tion of the happy Deliverance of those who trusted in him, and the final Dissolution both of this World and of the Jeivish Dispensation.^ THE SECOND EPISTLE GENERAL OF PETER. § 1. — chap. i. 1-11. The Apostle's address and benediction — He is commissioned an apostle both to Jews and Gentiles, by Jesus Christ, who has endowed the apostles with divine power by the gifts of the Holy Spirit, to enable them to bring men to a godly life, which is obtained through the knowledge of Christ Jesus (John xvii. 3.), who has called them to the glory of being his apostles, and infused into them strengthening energy and courage for that purpose, committing to them all the glorious promises of the Gospel, that man might become again a partaker of the holy and immortal nature, having escaped the cor- Sect. XIV.] THE SECOND EPISTLE GENERAL OF PETER. 399 ruption of the world through lust — To join to their faith true fortitude and resolution of mind under persecution, with increasing knowledge of the doctrines of Christ — And to knowledge, naoderation in all earthly enjoyments, patience under afflictions, and piety towards God — And to piety, love of their Christian brethren ; and to love of the brethren, love to all men, not excepting their enemies — If these things abound in them, they will be neither inactive nor unfruitful in good works — But he who is deficient in good works, and active Christian graces, is wilfully blind, shutting his eyes against the lio'ht, assuming a forgetfulness of his baptismal vow to purify himself from his old sins — Seeing that this is the case with many, they are exhorted more earnestly to labor, to make sure their calling and election by the Gospel, to be the sons of God and his Church, by doing good works through faith ; which things if they practise, God will support them by his grac_e,and minister to them an honorable and triumphant entrance into his everlasting kingdom. ^ *SiMON Peter, a servant and an apostle of Jesus Christ, to *°^^^%"'^-^- them that have obtained "like precious faith with us through the „ ^^^ j ig_ righteousness tof God and our Saviour Jesus Christ ! ^ grace ''and peace %'^^''4\^^if be multiplied unto you through the knowledge of God, and of Jesus i- 4. T r, •' ° " ^Gr.nfourGod our l^OrCl ; and Saviour ^According as his divine power hath given unto us all things that Tit. 2. 13. , . b Dan. 4. 1. & 6. pertain unto life and godliness, 'through the knowledge of Him ''that as. i Pet. i. 2. hath called us tto glory and virtue ; ^ (whereby "are given unto us ^ "^^n'^i 3 exceeding great and precious promises; that by these' ye might be ! Ppt 'i 1^ brance of these things, 'though ye know them, and be established in ch. s. n.' the present truth. '^^ Yea, I think it meet, ''as long as I am in this <; 2Cor. 5. 1,4. tabernacle, ''to stir you up by putting you in remembrance ; ^'^ knowing ^ gee Deiit. 4. "that shortly I must put off this my tabernacle, even as ^our Lord Je- 2 Vhn". t. e!' "' sus Christ hath showed me. ^^ Moreover I will endeavour that ye may /John 21. is, 19. 400 THE SECOND EPISTLE GENERAL OF PETER. [Part XV, g 1 Cor. ]. 17. & 2. 1, 4. 2 Cor. 2. 17. & 4. 2. h Matt. 17. 1, 2. Mark 9. 2. John 1. 14. IJohnl. I. & 4. 14. d See Note 27. t Bfatt. 3. 17. & 17. a. Mark 1. II. & 9. 7. Luke 3. 22. & 9. 35. j See Ex. 3. 5. Josh. 5. 15. Matt. 17. C. h Ps. 119. 105. Jolin 5. 35. I Rev. 2.28. & 22. 16. See 2 Cor. 4. 4, 6. T» Rom. 12. 6. e See Note 28. n 2 Tim. 3. 16. 1 Pet.,1. 11. * Or, at any time. 2 Sam. 23. 2. Luke 1. 70. Acts 1. 16. & 3. 18. §3. a Deut. 13. 1. 4 Matt. 24. 11. Acts 20. 30. ] Cor. 11. 19. 1 Tim. 4. 1. 2 Tim. 3. 1, 5. 1 .lolm 4. 1. Jucle 18. c Jude 4. d ] Cor. 6. 20. Gal. 3. 13. Epii. 1.7. Hob. 10.29. 1 Pet. 1. 18. Rev. 5. 9. c Pliil. 3. 19. * Or, Uscivions tcaijs, as some copies read, / Rom. 16. 18. 2 Cor. 12. 17, 18. 1 Tim. 6. 5. Tit. ].ll. g 2 Cor. 2. 17. oil. 1. 16. h Deut. 32. 35. Jude 4, 15. i Job 4. 18. Jude 6. ;■ Jobn 8. 44. 1 John 3. 8. k Luke 8. 31. Rev. 20. 2, 3. I Gen. 7. 1,7,23. Heb. 11.7. 1 Pet. 3. 20. m 1 Pet. 3. 19. n ch. 3. 6. o Gen. 19. 24. Deut. 29. 23. Jude 7. p Num. 26. 10. } Gen. 19. 16. r Wisd. 19. 17. s Ps. 119. 139, 1.58. Ezek. 9. 4 t Vs. 34. 17, 19. 1 Cor. 10. 13. u Jude 4, 7, 8,10, 16. •f Or, dominion. be always able after my decease to have these things in remembrance. 1^ For we have not followed ^cunningly-devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but ''were eyewitnesses of his'' Majesty. ^'' For he received from God the Father honor and glory, when there came such a Voice to him from the Excellent Glory, " This 4s my beloved Son, in whom I am well pleased." ^^ And this Voice which came from heaven we heard, when we were with him in ^the Holy Mount : ^^ we have also a more sure word of prophecy ; whereunto ye do well that ye take heed, as unto ^a light that shineth in a dark place, until the day dawn, and 'the day-star arise in your hearts : ^"knowing this first, that "no prophecy of the Scripture is of any private'^ interpretation. ^^ For "the prophecy came not *in old time by the will of man ; ''but holy men of God spake as they were moved by the Holy Ghost. § 3.- — chap. ii. 1-9, and paH ofver. 10. The Aposlle foretells, that as there were false prophets among the Jews who perverteu many, denying God, who had redeemed them from the bondage of Egypt, so there shall be false teachers in the Christian Church, who will covertly introduce their heresies of destruction, denying the Lord who had bought them from the bondage of sin and death with his blood (Exod. xv. 16. Deut. xxxii. 6.), bringing on themselves destruction — They will be followed by many, who by their vicious lives will cause the Gospel to be blasphemed, making a merchandise of souls, whose punishment, denounced from the beginning against sin, lingers not, but will soon overtake them — For God spared not the angels who sinned, but cast them down to hell, confining them, till the day of judg- ment, in a place of wretchedness and darkness, from which they could not escape; and spared not the old world, nor the cities of Sodom and Gomorrah, but made them an example of the punishment to be inflicted on the ungodly at the last day — From the miraculous deliverance of Noah and Lot, the Apostle proves that God would as surely deliver from trials and dangers those who trust in Him, and are his faithful servants, as He would destroy with an everlasting destruction tlie false teachers and the dis- obedient. ^ But "there were false prophets also among the people, even as ''there shall be false teachers among you, who privily shall bring in damnable heresies, even ^denying the Lord ''that bought them, "and bring upon themselves swift destruction : ^ and many shall follow their *pernicious ways, (by reason of whom the way of truth shall be evil spoken of ;) ^ and ^through covetousness shall they with feigned words "'make merchandise of you : ''whose judgment now of a long time lingereth not, and their damnation slumbereth not. * For if God spared not Hhe angels ^that sinned, but *cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment ; ^ and spared not the old world, but saved 'Noah the eighth person, ""a preacher of righteousness, "bringing in the flood upon the world of the ungodly ; "^ and "turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, ''making them an ensample unto tliose that after should live ungodly ; '' and Melivered just Lot, vexed with the filthy conversation of the wicked, ^ (for 'that righteous man, dwelling among them, "in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds ;) ^ [theij] the 'Lord know- eth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punLshed ; ^" but chiefly "them that walk after the flesh in the lust of uncleanness, and despise tgov ernment. § 4. — chap. ii. part ofver. 10, and 11-16. The Apostle describes the character of the false teachers, who, like brute beasts, following the instinct of their animal nature, made to be taken and destroyed on account of their destructiveness, blaspheming what they do not understand, shall perish in their own corrupt doctrines and practices — They make an open display of their vices — They are Sect. XIV.] THE SECOND EPISTLE GENERAL OF PETER. 401 o-uilty of sensuality at their love-feasts — They beguile souls not estabhshed in the faith, with the idea that the Lord's Supper was instituted to promote carnal love, and are expert in all the arts of seduction and fraud — Following in the way of Balaam, who (Numb. xsxi. 16. Rev. ii. 14.) acted contrary to liis knowledge and conscience, that he might obtain the promised hire of unrighteousness. § 4. ^"Presumptuous "are they self-willed, they are not afraid to speak j j^^^g' evil of dignities ; " whereas 'angels, which are greater in power and * some read, mio-ht, bring not railing accusation ^against them before the Lord. "i^S!''''™" ^2 But these (as ^natural brute beasts, made to be taken and destroyed) <; Jer. la. 3. Juda speak evil of the things that they understand not ; and shall utterly ^ phu. 3. 19. perish in their own corruption : ^-^ and ''shall receive the reward of un- e see Eom. 13. righteousness. As they that count it pleasure 'to riot in the day time, ^ju^eia. (•''spots they are and blemishes!) sporting themselves with their own ^icor. n.20, deceivings while "they feast mth you ; i-* having eyes full of tadultery, ^ q, ^„ ^^j. anJ that cannot cease from sin; beguiling unstable souls: ''a heart .^j'""*" , they have exercised with covetous practices : cursed children ! ^^ which ^ ^^^.^2.5,1, have forsaken the right way, and are gone astray, following the way f^' ^s, as. Jude of 'Balaam the son of Bosor, who loved the wages of unrighteousness ; ^6 but was rebuked for his iniquity — the dumb ass speaking with man's voice forbad the madness of the prophet. § 5. — chap. ii. 17, to the end. The Apostle compares the false teachers to wells without water, to clouds which promise rain. but. ending in a tempest, destroy instead of fulfilling the expectations of man, who. by permitting all kinds of lasciviousness, allure those to become their disciples, who nad separated themselves from the heathens — They promised the liberty of gratifying their lusts without restraint, while their own conduct proved them the slaves of cor- ruption — For he who is overcome by his lusts is by them enslaved — To those who have been converted by the knowledge of the Gospel from the idolatry and lasciviousness of the heathen world, and are again, entangled with them, their latter pollutions will be more fatal than the first ; for they have sinned against greater spiritual light and privileges. § 5. ^" These "are wells without water, clouds that are carried with a « Ju^e 12, 13. tempest ; to whom the mist of darkness is reserved for ever. ^^ For j jude le. when Hhey speak great swelling words of vanity, they allure through "j^f^g'/^g'^''" the lusts of the flesh, through much wantonness, tliose that "were * ot,for a lutie, *clean escaped from them who live in error : ^^ while they promise Boml^ead! "^ them ''liberty, they themselves are 'the servants of corruption ; for of d GuI. 5. 13. whom a man is overcome, of the same is he brought in bondage. ^° For ^^john s. 3V -''if after they "have escaped the pollutions of the world ''through the Rom. 6.i6._ knowledge of the Lord and Saviour Jesus Christ, they are again en- mk" 11. aef ' tangled therein, and overcome, the latter end is worse with them than I^io.let'at.^' the beginning. ^^ For 'it had been better for them not to have known g cii. 1. 4. ver. the way of righteousness, than, after they have known it, to turn from j ^ii. 1.2. the holy commandment delivered unto them. '^^But it is happened i Luke 12. 47,48 unto them according to the true •'proverb, "The dog has turned to his 22. " ' ' own vomit again ; " and, " The sow that was washed, to her wallowing ^ ^"'''- ^^- ^^• in the mire." § 6. — chap. iii. 1-7. The Apostle shows that his design in writing his two Epistles was to remind thejn of the predictions of the ancient Prophets (Dan. xii. 2.), and of the doctrines and instructions of the apostles founded on them, knowing that the Prophets foretold the appearance of false teachers, who should deny the coming of Christ to judge the world (Jer. xvii. 1.5. Ezek. xii. 22-27. Jude 14, 15. Dan. xii. 2.), wilfully ignorant that the firmament, or atmosphere, and the earth, were formed by the word of God out of water ; by means of which, owing to the wickedness of man, it had been already destroyed — That the present earth and its atmosphere, which exist by the same means, are liable to the same destruc- tion from the same cause ; but they are treasured up, and preserved from a deluge of water, that they may be consumed by a deluge of fire, at the day of retribution and judgment. VOL. II. 51 HH* 402 THE SECOND EPISTLE GENERAL OF PETER. [Part XV, a ch. 1. 13 b Jude 17. 6. 1 This Second Epistle, beloved, I now write unto you ; in both which °I stir up your pure minds by way of remembrance : ^ that ye iThnTl 1. may be mindful of the words which were spoken before by the Holy ^IdTii' ^' Prophets, ''and of the commandment of us the Apostles of the Lord d ch 2. 10. and Saviour : ^ knowing "this first, that there shall come in the last *i7!'i5 ^i'zek'h. days scoffers, ''walking after their own lusts, ^ and saying, ^Where is S' Luki']^' 45' ^'^^ promise of his coming? for since the fathers fell asleep, all things / Gen. 1. 6, 9. continuc as they were from the beginning of the creation. 11.' 3.' ' ^ ' ^ For this they willingly are ignorant of, that, -^by the word of God, * Gr. consisting, thc heavciis wcrc of old, and the earth ^standing ^out of the water '^me^^coi.'i. ^^^ ^^ the water ; *" whereby Hhe world that then was, being over- ly, flowed with water, perished : ''' but Hhe heavens and the earth, which '22, 23. ch. 2. 5! are now, by the same word are kept in store, reserved unto •'fire against i ver. 10. the day of judgment and perdition of ungodly men. 2 Thess. 1. 8. § 7.— chap. iii. 8-13. The Apostle exhorts the Christian brethren not to be deceived by the scoffers, who inferred from God's delay that he wanted the power or the inclination to fulfil his promises — but to remember that no finite duration bears any proportion to the eternity of God ; — that no period of time can change his purposes (Psalm xc. 4.) — That the coming of the Lord is not delayed for the reason assigned by these teachers ; but from his long-sufl^ering, and unwillingness that any should perish — The day of the Lord, however delayed, will surely and suddenly come, and will break in upon men as a thief in the night (Matt. xxiv. 43.), when the whole atmosphere, with its vapors, shall pass away by the application of fire, with tremendous noise and explosions, and the elements of which they are composed being ignited and separated, the whole material fabric, with all its works of nature and art, shall be utterly burned — Seeing that all earthly things shall be dissolved, they have the most powerful incentives to holiness of life, and piety towards God ; earnestly desiring, instead of fearing, the coming of the day of God, when this mundane system shall be melted; for they, according to the promise God made to Abraham and to his spiritual seed (Rom. iv. 13-lC. Isa. Ixv. 17-23. and Ixvi. 22.) are to look for new heavens and a new earth (Rev. XX. 11. and xxi. 1.), the endless abode of blessed spirits. ® But, beloved, be not ignorant of this one thing, that one day is lo.'s?. ■ ■ " ' .^yith i\iQ Lord as a thousand years, and "a thousand years as one day. "i^Pefb.^lb. ^ The ''Lord is not slack concerning his promise, as some men count ver. io. slackness ; but 'is long-suffering to us-ward, ''not willing that any '^32:'& #ih' should perish, but 'that all should come to repentance, i" But •''the day e Rom. 2. 4. of the Lord will come as a thief [in the niglit] ; in the which °'the /Ma'tt."2~4.43. hcaveus shall pass away with a great noise, and the elements shall I'Thess.'s!^ melt with fervent heat ; the earth also and the works that are therein Rev. 3. 3. & 16. g^g^JJ ^g bumcd Up. g Ps. 102.26. Is. " Seeing then tJiat all these things shall be dissolved, what manner i: MaJk'k~3i. of persons ought ye to be 'in all holy conversation and godliness! HrhiT.Eev. ^^ looking 'for and "hasting unto the coming of the day of God, wherein 20. ii.&2i_.i.' the heavens being on fire shalPbe dissolved, and the elements shall */cor.'i.'7.%it. *melt with fervent heat, i^ Nevertheless we, according to his promise, ^- ^^- . look for 'new heavens and a new earth, wherein dwelleth righteousness. * Or, hasting- the coming-. ;^Ps. 50. 3. Is. 34. ^ 8.—chap. iii. 14, to the end. l Mic. 1.4. ver. ^g ^u Christians are promised the inheritance of the everlasting Canaan, the new l^Is 65 17 &G6 heavens and the new earth (Luke xx. 35.), the Apostle admonishes them earnestly to 92.' Rev. 21. 1, ' endeavour to be found of Christ, the Judge of quick and dead, holy, innocent, and ^''- useful in their lives, and at peace vnth him— They are to consider the delay of his coming as a proof of his design that all men should be saved; as Paul, by divine inspiration, has written to them (Ephes. ii. 3-5. Coloss. i. 21. 1 Thess. iii. 13. iv. 14- 18. 2 Thess. i. 7-10. Titus ii. 13.)— Resurrection of the dead (1 Cor. xv. 22. Phil. iii. 20, 21.)— Burning of the earth (2 Thess. i. 8.)— Heavenly country, abode of the righteous (1 Thess. iv. ]7.Heb. iv. 9. and xii. 14, 18, 24.)— General Judgment (Rom. xiv. 10.), among which things some are diflicult of comprehension to man, which the unlearned and unestablished in the faith distort, with other portions of Scripture, to a Ps. 90. 4. Sect. XV.] THE GENERAL EPISTLE OF JUDE. 403 their own destruction — corrupting the morals of men — But they, having been fore- warned by the apostles and prophets of these erroneous doctrines, are to be on their guard against them, daily increasing in the knowledge of the doctrines of Jesus Christ, and as rendering glory to him now, and to tlie day of eternity. § °- ^■* Wherefore, beloved, seeing that ye look for such things, "be '^ilU's.'ntt diligent that ye may be found of him in peace, without spot, and {3" ^^''Is " "^^ blameless, ^^ and account that ''the long-suffering of our Lord is salva- j Eom. 2. 4. tion ; even as our beloved brother Paul also, according to the wisdom ^^'^^•^■^°-^^''- given unto him, hath written unto you; ^''as also in all his Epistles, cKom. 8.19. 'speaking in them of these things : in which are some things hard to 1 Thessi^i. 15. be understood, which they that are unlearned and unstable wrest, as ''ch^Y'^ia^' ^' they do also the other Scriptures, unto their own destruction. c Eph. 4. 14. ^^ Ye therefore, beloved, ''seeing ye know these things before, ^be- til'. ^*'' ^^' ^ ware ! lest ye also, being led away with the error of the v/icked, fall f^p^- 1- 1^- from your own steadfastness : ^® but ■''grow in grace, and in the knowl- g 2 Tim. 4. is. edge of our Lord and Saviour Jesus Christ. °To him be glory both now and for ever ! Amen. [end of the second epistle general of peter.] Kev. 1. 6. sect. XV. V. ^. 66. J. P. 4779. Syiia. - §1: f See Note 29. Section XV. — Jude writes his Epistle to caution the Christian Church against the dangerous Tenets of the false Teachers, who had now appeared, subverting the Doctrine of Grace to the encouragement of Licentiousness — and to exhort them to a steadfast Adherence to the Faith, and to Holiness of Life. ^ THE GENERAL EPISTLE OF JUDE.- § 1. — verse 1, 2. The Apostle addresses his Epistle to all who are called and preserved and consecrated to God through faith in Jesus Christ — His benediction. ^ JuDE, the servant of Jesus Christ, and "brother of James, to them '^Actsi^ii.^' that are sanctified by God the Father, and ''preserved in Jesus Christ s John n. ii, 12, and 'called ! ^ Mercy unto you, and ''peace, and love, be multiplied ! ^ ^'^^ 17 d 1 Pet. 1. 2. §2.-verse 3-lL 2 Pet. 1.2. The Apostle, having heard of the pernicious doctrines of the false teachers, exhorts Christians strenuously to contend for the faith which had been delivered to the apostles and prophets by Jesus Christ through the Spirit — For some ungodly men had crept into the Church, who taught that the goodness of God was so great, that men might sin with impunity, if they possessed faith, denying both the Father and Son (1 John ii. 22.), whose condemnation was foretold b}' the divine Law from the very beginning — To confute these dangerous doctrines, the Apostle reminds them of the punishment inflicted even on the chosen people of God for their sins (compare Numb, siv. 23. with Heb. iii. 18, 19.), of that reserved for the angels, who, discontented with their station, attempted to advance themselves, leaving their assigned habitations, and of the utter and eternal destruction of the cities of Sodom and Gomorrah — He shows that these false teachers, and their followers, by the same sins of unbelief, disobe- dience, and licentiousness, will bring upon themselves the same punishment — these -blaspheme, or revile, all established authority ;. although Michael, the archangel, so much greater than they, did not bring a railing accusation even against the Devil, but left him to the judgment of God — They revUe laws and magistrates, not knowing their use and origin ; are governed as brute beasts by instinct, destroying themselves by the indulgence of their animal propensities — They have followed after the example of Cain, destroying the souls of their brethren — Of Balaam, by corrupting the word of God for gain — Of Korah and his party, by opposing the apostles and ministers of Christ, as they did Moses and Aaron ; and they shall as surely perish, as Korah and § 2. his associates did. ^ -j-jj_ j 4_ 2 Beloved, when I gave all diligence to write unto you "of the com- *,P|;ii. i 27. mon salvation, it was neediul for me to write unto you, and exhort 6. 12. 2 Tim. 1. you that 'ye should earnestly contend for the faith which was once ^ e^, 2.' 4.' dehvered unto the saints. "* For ''there are certain men crept in un- ^ Pet. 2. 1. awares, ''who were before of old ordained to this condemnation, un- '^i^^^;l's!'^ 2 Pet. 2. 6. 8 " \ Gr. oi/ier. n 2 Pet. 2. 10. 404 ' THE GENERAL EPISTLE OF JUDE. [Part XV. fTu'^oVHeb Sodly men, 'turning -^the grace of our God into lasciviousness, and 12. is".' ' ' ^denying the only Lord [God], and our Lord Jesus Christ. ^2 Pet. 2.\^.' ^ I will therefore put you in remembrance, (though ye once knew iJoim2.22. this,) how that ''the Lord, having saved the people out of the A 1 Cor 10 9 .^ ^ ^ i Num. 14. 29 ^^^''^ of Egypt, aftcrward 'destroyed them that believed not ; ''and the wh^=>T'}ieb s'' ■'^ng^ls which kept not their *first estate, but left their own habi- 17, 19- tation, 'iie hath reserved in everlasting chains under darkness, 'unto the j Johns. 44. judgment of the great day : ^ even as "'Sodom and Gomorrha, and the * Ot, principality, •" . .^ , ^. . •' ... , ~ . . It. 2 Pet. 2. 4. Cities about them in like manner, giving themselves over to lornication, 1 Rev. 20. 10. and going after tstrange flesh, are set forth for an example, suffering 'i)eut"'29.'23!* tlic vengcaiice of eternal fire. Likewise "also these filthy dreamers defile the flesh, despise do- minion, and "speak evil of dignities. ^ Yet ^Michael the archangel, Ex. 22. 28. when contending with the Devil he disputed about the body of Moses, ''12'T' Rev.^12? ^durst not bring against him a railing accusation, s but ''said, "The 7- . Lord rebuke thee ! " ^^ But ^these speak evil of those things which they g see^Note 30. know not : but wliat they know naturally, as brute beasts, in those r Zech. 3. 2. thiiigs they corrupt themselves. ^^ Woe unto them ! for they have gone s 2 Pet. 2. 12. \y\ the way 'of Cain, and "ran greedily after the error of Balaam for *i jo"hn 3. 12. reward, and perished "in the gainsaying of Core.*' u Num. 22. 7, 21. 2 Pet. 2. 15. ■V Num. 16. 1, &c. § 3.— ^erse 13-16. h See Note 31. The Apostle tells the Christians that these teachers are a disgrace to their love-feasts, pampering their appetites — He compares them to clouds without water (Deut. xxxii. 2.), their office promising good doctrine, yet giving none ; carried about by their pas- sions ; so diseased themselves, that their doctrines must be corrupt ; naturally and spiritually dead ; rooted out as barren ; fierce and violent, as the waves of the sea, foaming out their own wickedness ; unsettled and irregular in their conduct (Rev. i. 16. and ii. 1.), and being destitute of light, they are reserved for eternal darkness; against whom also (according to the ancient tradition) Enoch the seventh from Adam (to distinguish him from Enoch the son of Cain, who was the third) prophesied, when he predicted the condemnation of the wicked in his own time, and their destruction by the deluge — For these false teachers, like the antediluvians, murmur at the allot- ments of Providence and the restraints imposed on them ; but they are also proud and rebellious, flattering men for their own gain. h 1 Cor! 11. 21. ^^ These "are spots in your ''feasts of charity, when they feast with <= Pro^-|5- 14. you without fcar, feeding themselves ; ^clouds they are without water, d Eph! 4.' 14'. ''carried about of winds; trees whose fruit withereth, without fruit, e Matt. 15. 13. twice dead, "plucked up by the roots ; ^^ raging ^waves of the sea, "Cpiifhs^'ig. ^foaming out their own shame; wandering stars, ''to whom is reserved A 2 Pet. 2. 17. the blackness of darkness for ever. ^"^ And Enoch also, * the seventh i Gen. 5. 18. £.^j^ Adam, prophesied' of these, ■'saying, — 1 See Note 32. ' I r j j ^ ^Eln^i'^lo^' " Behold ! the Lord cometh with ten thousand of his saints, Man' 25' 31 ^^ ^^ execute judgment upon all, 2 Thess.'i. 7. And to couviuce all that are ungodly among them Of all their ungodly deeds which they have ungodly committed, k 1 Sam. 2. 3. And of all their *hard speeches liT'ui\% Which ungodly sinners have spoken against him." 1^ These are murmurers, complainers, walking after their own lusts ; §3. 13, I 2 Pet. 2. 18. and 'their mouth speaketh great swelling words, '"having men's persons TOProv.28.21. in admiration because of advantage. Jam. 2. 1, 9. §4.— vcm 17-23. The Apostle exhorts them, instead of following the false teachers, to remember the doctrmes taught them by the apostles, who had also foretold the coming of these lascivious scoifers (2 Pet. iii. 2.), who, separating themselves from the true disciples of Christ, on the pretence of greater illumination, are mere animal men, not having the Spirit — But Christians are to establish themselves and each other in the doctrines of Christ and the Apostles, which make men spiritual and holy, praying to God under Sect XVI.] MARTYRDOM OF ST. PETER AND ST. PAUL. 405 the influence of tlie Holy Ghost, keeping themselves in constant love towards God, S 4- expecting pardon from Christ, together with eternal life — They are to malie a differ- o 3 Pet. 3. 2. ence between those who have been seduced by ignorance and weakness, and those 6 1 Tim. 4. 1. who have erred from pride and corruption of heart — They are gently to reprove the 4 3 .j pet/.2. 1 former, and save others from the destruction of sin, by the power of terror, retaining ^ 3. 3. the greatest hatred of their sins, lest they also should be infected by them. 'jT'^'k' ' it'l' " But, "beloved, remember ye the words which were spoken before io°Heb"o%^ of the apostles of our Lord Jesus Christ ; ^^ how that they told you j. 1 cor. 2. 14. 'there should be mockers in the last time, who should walk after their ^'^cl{\^^' own ungodly lusts. 1 Tim. 1. 4. ^^ These be they Svho separate themselves, ''sensual, having not the '^ErTe. is. ' Spirit. -'^ But ye, beloved, 'building up yourselves on your most holy s'^P^'^- ^ ^2 faith, -Spraying in the Holy Ghost, ^^ keep yourselves in the love of /(Rom. 11. m. God, 'looking for the mercy of our Lord Jesus Christ unto eternal ^^'l^^^l'll' life. ^- And of some have compassion, making a difference ; ^-^ and icor. 3.15. others ''save with fear, 'pulling them out of the fire; hating even ^' the ^ zech. 3. 4,5. garment spotted by the flesh. ^''''- ^- '*• § 5. — verse 24, to the end. The Apostle concludes by recommending them to God, who alone can preserve them from the contagion of sin and error, and with his doxology to God our Saviour, whose glory and power will last throughout all time and eternity. § 5. ^"^ Now "unto Him that is able to keep you from falling, and Ho pre- '^■i'^^^}^^' sent you faultless before the presence of his glory with exceeding joy, * coi. 1. 22. ^^ to "the only wise God our Saviour, be glory and majesty, dominion "^i^™; \''i7^'& and power, both now and ever ! Amen. 2.3. [end of the general epistle of jude.] SECT. XVl. V. M. 60. [As tlie Scripture is silent with respect to the martyrdom of St. Peter at Rome, J- P- 4779. Section XVL — Martyrdom of St. Peter and St. Paid. many Protestant writers, Salinasius, Spanheim, Dr. Barrow, with Bishop Marsh, in his Comparative View of the Churches of England and Rome, have endeavoured to prove that St. Peter was never in that city. Upon this point we have already made some observations ; the evidence from the fathers is too decisive to permit us to suppose there was no foundation for the general tradition that he was martyred m that city ; neither are we even justified in attempting to weaken that evidence of the fathers, which we are willing to receive in other instances, when it confirms our opinions. The arrogant claims of the Church of Rome, that the bisliop of that city is entitled, as the successor of St. Peter, to a spiritual supremacy over the other Churches and bishops of the Christian world, has not the shadow of support in Scrip- ture, nor any solid foundation among the fathers of the three first centuries ; as the learned ornament of the English Church, Bishop Jewell, has abundantly demon- strated. It cannot then be necessary to reject the authority of early ecclesiastical history, because its testimony has been perverted by a corrupt and apostate Church. The original authorities, upon which the belief that St. Peter was martyred at Rome about this time, are given at length by Dr. Hales. They are selected from Euse- bius, and references are given to Dr. Lardner, wherever the passages had been pre- viously selected by that theologian. He quotes Clemens Romanus, Epist. 1. ad Corinth, sect. 5. — Cotelerius, Patres Apost. vol. i. p. 148 — Dionysius, bishop of Cor- inth — Euseb. Eccles. Hist. lib. xi. cap. 25, p. 68 — Irenseus, bishop of Lyons— Pear- son, De annis primorum Roma Episcoporum, cap. 2 — Bishop Burgess's First Letter, p. 10 — Tertullian of Carthage — Lardner, vol. ii. p. 2G8 — Tiie Presbyter Caius, Euseb. Hist. Eccl. lib. ii. cap. 25, p. 67 — Origen. Euseb. Hist. Ec. lib. iii. cap. 1, or Lardner, vol. vi. p. 541 — Lactantius, Lardner, vol. vi. p. 541 — Eusebius, bishop of Csesarea, Lardner, vol. vi. p. 544 — Ephrem. Syrus, Lardner, vol. iv. p. 437 — Jerome, Lardner, vol. vi. p. 544 — Chrysostom, Lardner, vol. vi. p. 544 — Theodoret, Lard- ner, vol. v. p. 201 — ^Isidore, Lardner, vol. v. p. 309 — Nicephorus, Basnage, Anon. 42. Num.10. Lardner, vol. vi. p. 543— Simeon Metophrastes, Coteler. Pat. Apos. Kome. 406 DESTRUCTION OP JERUSALEM. [Part XV vol. i. p. 148. Not. 39 — the united testimony of which is amply sufficient to warrant our reception of the general tradition, which is well given by Cave. Some circumstances are related which are not supported by the best author- ities, and which have too much the appearance of legendary fable. Our Lord, it is said, appeared to St. Peter as he was making his escape over the walls of Rome, at the request of the disciples, and told the Apostle that he was coming to Rome to be again crucified. St. Peter understood this as a reproof, and returned to pris- on and to death. The stone on which our Lord stood when he talked with St. Peter, bore, it is added, the impression of his feet, and has ever since been preserved as a sacred rehc ; it is still in the Church of St. Sebastian the Martyr. Omitting all such narratives, there is sufficient evidence to induce us to receive the common opinion, that, having saluted his brethren, and taken his fare- well of St. Paul, he was brought out of prison, and led to the top of the Vatican mount, where he was to be crucified. On his arrival there, he entreated the favor of the officers, that he might not be crucified in the usual manner, but with his head downwards, for he was unwortliy to suifer in the same manner, in wliich our Lord had suffered. There is sufficient traditionary evidence also, to render it highly probable that the anticipations of St. Paul were realized, and that he was sacrificed in the reign of Nero. Three of the soldiers who conducted him to execution are said to have been converted by liis discourse, and became themselves martyrs for the faith. He was beheaded with a sword, crucifixion being esteemed a death too disgraceful for a Roman citizen. Some have asserted that he suffered on the same day with St. Peter ; others, that he was executed the year after ; others, that several years elapsed before his death. Bishop Pearson is of opinion that St. Paul was martyred during the absence of Nero in Greece, when the command of the pretorian guards was left to Tigellinus, and the government of the empire to Helius Cfesarianus, one of the most profligate and abandoned men of that wicked age. Clemens Ro- manus affirms, that St. Paul suffered death under the governors, and not under Nero ; and Bishop Pearson places the utmost confidence in his testimony. Cave quotes in confirmation of the tradition concerning St. Peter, Orig. lib. iii. in Genes, apud Euseb. Hist. Eccles. lib. iii. c. i. p. 71 ; Hieron. de Script. Eccl. in Petr. p. 262 ; Heges. p. 279 ; Prudent. Peristeph. Hymn. xi. in Pass. Petri, et Pauli ; and Chrysostom, Serm. in Petr. et Pauli, p. 267, t. 6, and an equal num- ber respecting St. Paul — See his Lives of the Apostles, and the Account in Dr. Lard- ner's Supplement to the Credibility. As our Lord's prediction concerning the death of St. Peter is recorded in one of the four Gospels, it is very likely that Christians would observe the accomplishment of it, which must have been in some place ; and, among Christian writers of ancient times, no other place was named beside Rome ; nor did any other city ever glory in the martyrdom of St. Peter. There were in the second and third centuries dis- putes between the bishop of Rome and other bishops and Churches, about the time of keeping Easter, and about the baptism of heretics, yet none denied the bishop of Rome to have what they called the chair of St. Peter. Eusebius, both in his Demonstration and in his Ecclesiastical History, bears wit- ness to the same things — not now to insist on his Chronicle. In the former he says, " that St. Peter was crucified at Rome, with his head downwards, and St. Paul be- headed." In his Ecclesiastical History, speaking of Nero as the first persecutor of the Christians, he says, " that he put to death the apostles, at which time St. Paul was beheaded at Rome, and St. Peter crucified, as history relates. And the ac- count," he says, " is confirmed by the monuments still seen in the cemeteries of that city, with their names inscribed upon them." And in another chapter of the same work he says, "that Linus was the fii-st bishop of Rome after the martyrdom of Paul and Peter." It is needless to refer to any more of the many places of this learned bishop of Csesarea, where he appears to have been fully persuaded, that tliese two Apostles accomplished their martyrdom at Rome.] SECT. XVII. V. M. 70. J. P. 4783. Jerusalem. Section XVII. — Destruction of Jerusalem. [Our Lord had solemnly declared, " All manner of sin and blasphemy shall be for- given unto men, but the blasphemy against the Holy Ghost shall not be forgiven in this world," &c. The expression, " in this world," may possibly refer to the destruc- Sect. XVIIL] THE REVELATION. 407 tion of Jerusalem. After the ascension of Christ, the Jews lived under the miracu- lous dispensation of the Holy Spirit, which constantly appealed to them by miracles and by prophecy, as it had occasionally done among- their fathers. They persevered, however, for forty years, wilfully and obstinately rejecting the truth of God, till the prediction of their rejected Messiah was fulfilled, and wrath came upon them to SECT, xviri. the uttermost. The accounts which are given to us by Josephus of the dreadful y ^ gg devastation of their country, the famine and bloodshed, the distress and total ruin j_ p 4799. of the whole nation, by which the prophecies of Moses and Christ were fulfilled, Patmos. are so familiar, that it cannot be necessary to enter into the narrative. The fall of Jerusalem has left this memorable lesson to the world — that nations and churches, ^ ' however highly they may have been favored by the protecting providence of God, will ^jj^ij^s 33 ^ assuredly be laid aside, and fall from their political greatness, if they neglect the 8. 26. & 12. 49. service and obedience of Him by whom kings reign, and empires flourish or decay. ' ''^- ^- ^- ^'^^- ^■ = d 1 Cor. 1. 6. ch. 6. 9. & 12. Section XVIII. — St. John writes the Apocalypse to supply the Place n. ver. 9. of a continued Succession of Prophets in the Christian Church, till tl^^l^^^l'^^ ^^^ the second Coming of Christ to judge the World J^ 22. 7. g Rom. 13. 11. THE REVELATION [OF ST. JOHN THE DIVINE.] 4?7.d;.y.ro.'- § 1. — chap. i. 1-3. g All mankind are commanded to study the Apocalypse. ^ The Revelation of Jesus Christ, "which God gave unto him, to show unto his servants things which 'must shortly come to pass ; and 'He sent and signified it by his angel unto his servant John : ^ who lo-cii. 3. i. &4. ''bare record of the word of God, and of the testimony of Jesus Christ, a John 8. h. and of all things 'that he saw. ^ Blessed ^is he that readeth, and they 3 Z^™- ^- ^^' '^''• that hear the words of this prophecy, and keep those things which are c 1 cor. is. 20. written therein : for ^the time is at hand. /Eph. 1.20. ch. 17. 14. '&. 19. 16. a Ex. 3. 14. ver. b .Tohn 1. 1. c Zech. 3. 9. & 4. X n 7 • yf o £ John 13. 34. & § 2.— chap. 1. 4-8. ^15. 9. Gal. 2. 29. St. John salutes the Churches, and asserts the Deity of their Saviour, who should come li Heb. 9. 14. to judge the world. . V^''" i' '^" . . . J 1 Pet. 2. 5, 9. ^ John to the Seven Churches which are in Asia ! Grace be unto ^i'- s- lo- & 20. you, and peace, from Him "which is, and ''which v/as, and which is to j 1 Tim. e. ic. come ; 'and from the Seven Spirits which are before his throne ; ^ and "pet^4' n'& from Jesus Christ, '^loho is the Faithful Witness, and the Tirst-begotten s. 11. of the dead, and -^the Prince of the kings of the earth ! Unto Him ^liu.'ai^. & ^that loved us, ''and washed us from our sins in his own blood, ^ and 26. 64. Acts 1. hath 'made us kings and priests unto God and his Father; •'to him zzech. 12. lo. • • T f IQ ^7 be glory and dominion for ever and ever! Amen. '''Behold ! 'He ^"is"4j'4 ^44 cometh with clouds; and every eye shall see Him, and 'they also e. &4812. ver. which pierced Him : and all kindreds of the earth shall wail because siie. '&22!i3. of Him. Even so, Amen. ® I ""am Alpha and Omega, [The Beginning ^'^^^^,_ 4 (.,, 4 and The Ending,] saith the Lord, "which is, and which was, and 8j^&]i-i7.& which is to come. The Almighty. § 3. — chap. i. 9, to the end. § 3 St. John relates the appearance of Christ to him in the Isle of Patmos, and his prophetic a Phil. 1. 7. & 4. commission. ^■'' "~ '^'"'' ^- ^• .J Rom. 8. 17. ^ I John (who also am your brother, and "companion in tribulation, sTim. 2. 12. and 'in the kingdom and patience of Jesus Christ), was in the isle that ''y';''' '^' ^' ^'*"'' is called Patmos, 'for the word of God, and for the testimony of Jesus d Arts lo. in. [Christ]. ^° I "^was in the Spirit on 'the Lord's day, and heard behind 4. 3?& li.'s.V me ^a. great voice, as of a trumpet, ^^ saying, " I ^am Alpha and Omega, ^\'2^^'^ ^g ''The First and The Last: " and, " What thou seest, write in a book, 'Acts^.V: ' and send it unto the Seven Churches which are in Asia; unto Ephe- /ch. 4. i.&io sus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and ^'^^^ g unto Sardis, and unto Philadelphia, and unto Laodicea." a ver. 17. 408 THE REVELATION. [Part XV. t ver. 20. Ex. 25. 37. Zech. 4. 2. ^^ And I turned to see the Voice that spake with me ; and, being jch.2. 1. turned, 'I saw seven golden candlesticks, ^^ and ■'in the midst of the /,: Ezek. 1. 26. sevcn candlesticks * 0^6 like unto the Son of Man, 'clothed with a Dan. 7. 13. & JO. i /. m • ^ • i 16. See John 1. garment down to the foot, and girt about the paps with a golden z Dan. 10.5. girdle. ^^ His head and "his hairs were white like wool, as white as m ch. 15. 6. snow ; and "his eyes were as a flame of fire ; ^^ and ''his feet like unto Dan. 10. 6. ch. ^"6 brass, as if they burned in a furnace ; and 'his voice as the sound 2. 18. & 19. 1-2. of many waters. ^"^ And lie had in his right hand seven stars : and ^Dan!ib.6. ch. 2. "out of his mouth weut a sharp two-edged sword: 'and his counte- ^Ezek 43 2 naucc was as the sun shineth in his strength. ^'' And "when I saw him, Dan. 10. 6. ch. J fell at his feet as dead ; and "he laid his right [hand] upon me, say- r ver72o. ch. 2. i^g [uuto me], " Fear not ; "1 am The First and The Last, ^® I "am he 8^13^49 2 E h ^^^^^ liveth ; and was dead, and behold ! ^I am alive for evermore, 6. 17. Heb. 4. 12. [Amen ;] and ""have the keys of Hell and of Death. " Write "the ch 2 1'^ 16 & 19! 15, 21. ' things which thou hast seen, and Hhe things which are, ^and the things 'lo.^L*^^' ^^' ''^ which shall be hereafter ; ^° the mystery ''of the seven stars which thou B Ezek. 1.28. sawcst in my right hand, "and the seven golden candlesticks. The ^mTo.^" ^^' ^ seven stars are ■'the angels of the seven churches ; and ^the seven w Is. 41 4. & 44. candlesticks which thou sawest are the seven churches. 6. & 48. 12. ch. 2. 8. & 22. 13. ver. 11. . . , .. , „ 1 Rom. 6. 9. § ^.—chap.n. 1-/. y ch. 4. 9. & 5. Address to the Church at Ephesus, and to all Churches which are beginning to apostatize, z Ps. 68. 20. ch. ^ " Unto the Angel of the Church of Ephesus write : — These things ^'*' ^\„ , saith "He that holdeth the seven stars in his right hand, 'who walketh a ver. L2, &c. , . . ^ b ch. 2. 1, fee. in the midst of the seven golden candlesticks ; ® I 'know thy works, c ch. 4. 1, &c. and thy labor, and thy patience, and how thou canst not bear them e Jer. 12. Avhich are evil : and ''thou hast tried them 'which say they are apostles, / Mai. 2. 7. ch. and are iiot, aud hast found them liars : ^ and hast borne, and hast £■ Zech. 4. 2. patience, and for my name's sake hast labored, and hast ■^not fainted. Phi"''>^'i5^' '^ Nevertheless I have somewhat against thee, because thou hast left thy first love. ^ Remember therefore from whence thou art fallen, and § 4. repent, and do the first works ; ^or else I will come unto thee quickly, ach. 1.16,20. and will remove thy candlestick out of his place, except thou repent. '"^'l'^^' n ^ But this thou hast, that thou hatest the deeds of ''the Nicolai'tanes, i3,'i9'. ch. 3. 1,' which I also hate. d 1 John 4. 1. ^ " He 'that hath an ear, let him hear what the Spirit saith unto the e 2 Cor. 11. 13. Churchcs : — To him that overcometh will I give -'to eat of ^the tree of 2 Pet. 2. 1. . . / Gal. 6. 9. Heb. Hfe, wliicli is in the midst of the Paradise of God. 12. 3, 5. g Matt. 21. 41, 43. § 5.— chap. ii. 8-11. A ver. lo. ^ Address to the Church of Smyrna, and to all Churches under persecution and affliction. 13. 9, 43. ver. 11, ^ a ^^j-p ^j^jq ^]^g Anfifel of thcChurch in Smyrna write : — These 17 29 cli 3 6 13^ 2-2'. &'i3! 9! things saith "The First and The Last, which was dead, and is alive ; ^ I i r'^Vg^^ 'know thy works, and tribulation, and poverty, (but thou art "rich,) ^ " " and IJcnow the blasphemy of ''them which say they are Jews, and are § .5. not, 'but are the synagogue of Satan. ^° Fear ■'^none of those things a ch. 1. 8, 17, 18. which thou shalt suffer. Behold ! the Devil shall cast some of you b ver. 2. jj^^Q prison, that ye may be tried ; and ye shall have tribulation ten days : '"iTini. b^iV ^be thou faithful unto death, and I will give thee 'a crown of life. dTom'^'n 28 ^^ " He 'that hath an ear, let him hear what the Spirit saith unto the 29 & 9. 6. ' ' Churches : — He that overcometh shall not be hurt of •'the second c ch. :'. 9. / Matt. 10. 22. g Matt. 24. 13. /( Jam. 1. 12. ch. § 6. — cJiap. ii. 12-17. ■ „ Address to the Church of Perffaraos, and to all Churches which, by relaxinor their disci- ver. 7. ch. 13. fe > t j o death. 9_ ' ' " ' pline, have admitted erroneous teachers. j^ch 20.H.&21. 12 a ^^^ ^Q (.|-,g Angel of the Church in Pergamos write : — These Sect. XVIIL] THE REVELATION. 409 things saith "He which liath the sharp sword with two edges ; ^^ I § S- ''know thy works, and where thou dwellest, everi ^ where Satan's seat ^'^''"^^^^ is: and thou holdest fast my Name, and hast not denied my faith, cyei'.Q'. even in those days wherein Antipas was my faithful martyr, who was Nicolaitanes, which thing I hate. ^^ Repent ; or else I will come unto g ver. c. thee quickly, and Svill fight against them with the sword of my mouth. Vxh"=^-i s ^' '• He 'that hath an ear. let him hear what the Spirit saith unto the ch. 1. le. L 19. ■' _ ^ J- . 15 21 Churches : — To him that overcometh will I give to eat of the hidden ^ ^,er. 7, n. manna, and will give him a white stone, and in the stone -'a new name j^^- 3- 12. & 19. written, which no man knoweth saving he that receiveth it. § 7. — chap. ii. 18, to the end. Address to the Church at Thyatiia, and to ail Churches which retain the profession of § 7. the true faith, and abound in many respects in good works, yet still permit immorality ^ see JIarkl. 1. and idolatry to continue among them. j ch. 1. 14, 15. IS u ^y,j^ yjj|-Q tj^g Angel of the Church in Thtatira write : — These ^7^-^' ,r ^1 J^ ax Kings 16. 31. things saith "the Son of God, ^vho hath fhis] eves like unto a flame & 21.25. ^ . . L J .' 2 Kin'^s 9. 7. of fire, and his feet are like fine brass ; ^^ I 'know thy works, and char- e Ex. 34. is." ity, and service, and faith, and thy patience, and thy works ; and the f^^J^'io^'ii^' last to be more than the first. ^° Notwithstanding I have fa few thingsl 20. ver. 14. against thee, because thou sufFerest that woman ''Jezebel, which calleth g.'o™' " '" ' herself a prophetess, to teach and to seduce my servants 'to commit g 1 sam. le. 7. fornication, and to eat things sacrificed unto idols. -^ And I gave her 29. it! 2 chr.'e. space -^to repent of her fornication ; and she repented not. -'Behold! h'. lo.' & n.^^o! I will cast her into a bed, and them that commit adultery with her f'-a^'.^^'Actu into gi-eat tribulation, except they repent of their deeds, ~^ and I will 24. Eom. 8. 2V. kill her children with death : and all the churches shall know that °I am ^uufle^lv. He which searcheth the reins and hearts ; and *! will give unto every fi'^i'^co^' f \q' one of you according to your works. ^"^ But unto you I say, and unto ^ai.e. 5. , , J . '■ "■ ' . Co. 20. 12. the rest in Thyatira, as many as have not this doctrine, and which i Acts 15. 28. have not known the depths of Satan, (as they speak.) I Hvill put J ^h. 3. 11. upon you none other burden ; ^^but -'that which ye have already hold ij°oh"n3.23. fast till I come. '^^^^so. 26 " And he that overcometh, and keepeth ''my works unto the end, 1 cor. 6. a. ch. . - 3 ^1. & 20. 4. 'to him will I give power over the nations ; -'' (and "he shall rule them ^'ps 2. g 9". with a rod of iron ; as the vessels of a potter shall they be broken to f^o'lh^"5 shivers, even as I received of my Father ;) ^^ and I will give him "the & 19. is morning star. ^^ He "that hath an ear, let him hear Avhat the Spirit saith unto the Churches ! ^■er.7. n 2 Pet. 1. 19. ch. 22. 16. § 8. — chap. iii. 1-6. § 8. Address to the Church of Sardis, and to all Churches which permit their zeal and faith- ^ ^h. 1. 4. 16. fulness to decline. 4. 5. &. 5. 6. ^"AxDunto the Angel of the Church in Sardis write: — These (. Eph.k 1,5. things saith He "that hath the seven Spirits of God, and the seven ^"^^'W^ stars; 'I know thy works, that thou hast a name that thou livest, 'and sTim. 1. is.' art dead. ^ Be watchful, and strengthen the things which remain, that ^'"' , ' " ~ e ver. 19. are ready to die. For I have not found thy works perfect before / jiatt. 24. 42, God. ^Remember ''therefore how thou hast received and heard, and tiirtis.'ss! hold fast, and 'repent. -Tf therefore thou shalt not watch, I will come {'^'ifess.' 5.^2^6' [on thee] as a thief, and thou shalt not know what hour I will come ^^".^^ 3. 16. k. upon thee. ^Thou hast ° a few names even in Sardis which have not ^^ Acts 1.15. VOL. II. 52 II 410 THE REVELATION. [Part XV. ftjude23. ''defiled their garments ; and they shall walk with me 'in white : for ii!'&'7.'9, 13. they are worthy. ■'" "J^' ^^; ®' „ ^ "He that overcometh, •'the same shall be clothed in white raiment : 69. 28."' ' ■ and I will not *blot out his name out of the 'Book of Life, but '"I will ^ la^i'. &.%%'. confess his name before my Father, and before his angels. ^ He "that & 20. 12. &. 21 }ja,th an ear, let him hear what the Spirit saith unto the Churches ! m Matt. 10. 32. ^"•'^ i~- ^- § 9.— chap. iii. 7-13. n ch. 2. 7. y r Address to the Church at Philadelphia, and to all Churches which act with zeal and fidelity, according to their opportunities and power. § 9- '' " And to the Angel of the Church in Philadelphia write : — These a Acts 3. 14. things saith "He that is holy, 'He that is true. He that hath 'the key ver.^M" cii. 1. 5. of David, ''He that openeth, and no man shutteth ; and 'shutteth, and & 6. 10. & 19. j^Q j^g^j^ openeth ; ^ I •'^know thy works : behold ! I have set before c 13.92. 22. Luke thcc %n Open door, and no man can shut it : for thou hast a little d Matt.'^ie.ig. strength, and hast kept my word, and hast not denied my Name, e Job 12. 14. 9 Behold! I will make ''them of the synagogue of Satan, which say ■^ 7col- iG 9 ^'^^y ^^^ Jews, and are not, but do lie ; behold ! 'I will make them to 2Cor. 2. 12. come and worship before thy feet, and to know that I have loved ^it^49 23 &60 ^^66. ^^ Because thou hast kept the word of my patience,^! also will 14. keep thee from the hour of temptation, which shall come upon *all the 1 Luke 21' world, to try them that dwell'upon the earth. "Behold!'"! come I Is. 94. 17. quickly : "hold that fast which thou hast, that no man take thy crown. "i^3''&22'^7''i2 ^^" ■'■■''■ '™ ^'^^* overcometh will I make °a pillar in the temple of my 20. ' ' God, and he shall go no more out : and I will write upon him the n^ver. .c .2.10, j^^^^q ^f j^y God, ahd the name of the city of my God, which is ^New iKingg7. 21. Jerusalcm, which cometh down out of heaven from my God; 'and 1 n.'sc'ii. i.'&^' iv ill write upon him my new name. ^•'He 'that hath an ear, let him p Gai.4. 2R. ^^^^^ what tlic Spirit saith unto the Churches ! Heb.'l2'. 22. oh. 21. 2, 10. q ch. 22. 4. § 10. — chop. iii. 14, to the end. T ch. a. 7. Address to the Church at Laodicea, and to all Churches which are wealthy, proud, and lukewarm. ^^ " And unto the Angel of the Church *of the Laodiceans write : — § 10- "These things saith the Amen, Hhe faithful and true Witness, 'the IS' 65.""' Beginning of the creation of God ; is I "know thy works, that thou art ich. 1. 5. &19. neither cold nor hot. I would thou wert cold or hot! i'' So then be- 11.&22.6. ver. ^.g^ygg ^j^^y ^j.^- Jukewarm, and neither cold nor hot, I will spew thee c Co!. 1. 15. out of my mouth. ^'' Because thou sayest, 'I am rich, and increased e rira \ 8 ^^^'^ goods, aud have need of nothing, and knowest not that thou art 1 Cor. 4". 8. wretched, and miserable, and poor, and blind, and naked ; ^^I counsel ■^13.' 4^4^.' & 25.%'.' thee •'^to buy of me gold tried in the fire, that thou mayest be rich; g- 2 Cor. 5.3. ch. and ^white raiment, that thou mayest be clothed, and that the shame & 19! 8. ' ' of thy nakedness do not appear ; and anoint thine eyes with eyesalve, Vrot^i^ii 12. *h^* ^^^^^ mayest see. i" As ''many as I love, I rebuke and chasten : Heb. 12. 5,'6. be zealous therefore, and repent. ^''Behold ! 'I stand at the door, and i Cunt. 5. 2. knock : ^if any man hear my voice, and open the door, *I will come in j Luke 12. 37. to him, and will sup with him, and he with me. "rttt\tf8 ^^"To him that overcometh 'will I grant to sit with Me in my Luke 22. 30. throne, even as I also overcame, and am set down with my Father in 2 'iMmJ. 12. ch. his throne. ^2 He '"that hath an ear, let him hear what the Spirit saith unto the Churches ! " . 96, 97. m ch. 2. 7. § 11. — chap. iv. The visions of St. John begin with a representation of the whole creation uniting in the worship of Jesus Christ the God of Christianity. 1 After this I looked, and, behold ! a door was opened in heaven ; Sect. XVIIL] THE REVELATION. 411 and "the first voice which I heard ivas as it were of a trumpet talking § H- with me ; which said, " Come 'up hither, "and I will show thee things ", •=['• J; ^°i 1-111 r Ti '=' ch. 11. 12. which must be hereafter. c ch. 1. 19. & 22. ^ And immediately "^I was in the Spirit : and, behold ! ^a throne was ^'^^ ^ 10 & 17 set in heaven, and One sat on the throne. "*And He that sat was to 3. &21. lo. look upon like a jasper and a sardine-stone : ^and there teas a rain- ^ li.' Ezli^T/ze!' bow round about the throne, in sight like unto an emerald. * And ^ i"- ^- °''"- ''- ^round about the throne were four and twenty seats : and upon the / Ezek. 1. 28. seats I saw four and twenty Elders sitting, ''clothed in white raiment ; s <=•'• "-^s. 'and they had on their heads crowns of gold. ^And out of the 'ii.'& 7. 9, 13, throne proceeded ■'lightnings and thunderings and voices: ''and there Z'*'*'^^'"" were seven lamps of fire burning before the throne, which 'are the j d,. s. 5. & ig Seven Spirits of God ; ^ and before the throne there was ™a sea of ^^• glass like unto crystal; "and in the midst of the throne, and round '201^.4.20! about the throne, were four Beasts full of eyes before "and behind, lech.' 4.' 2!^" ■'And ''the first Beast was like a lion, and the second Beast like a calf, '^'■g^g'*-'^^-'- and the third Beast had a face as a man, and the fourth Beast was mEx. ss. s. ch. like a flying eagle. ® And the four Beasts had each of them 'six wings „ ^^"'^ j g about him ; and they were full of eyes "^within : and *they rest not day ver. s. ' and night, saying, "Holy ! "holy! holy! 'Lord God Almighty ! "which ^Eze™'i~'iu'. ^"^ was, and is, and is to come ! " ^ And when those Beasts give glory and y^i^.^if/o. honor and thanks to Him that sat on the throne, "who liveth for ever ^I2,ut°a)i"^'"h''^ and ever, ^"the "four and twenty Elders fall down before Him that sat fiuiofeycs.-ED.] on the throne, ""and worship Him that liveth for ever and ever, ^and * Gr. deij imvc no cast their crowns before the throne, saying, " " Thou ^art worthy, O /SS. 3. Lord! to receive glory and honor and power: "for Thou hast created jj^cii \' 4 all things, and for thy pleasure they are and were created ! " "m'^ 15^7'^ ^' 10 ch. 5. 8, 14. § 12.— chap. V. 1-3. ^jZ± St. John sees in his vision a book with seven seals, containing the future history of the z cli. 5. 12. Church of God, which no human being was able to open. 17^ 04 gpf, 3_ 1 And I saw in the right hand of Him that sat on the throne "a %^e!' ^' ^'^' '"''' book written within and on the back side, ^sealed with seven seals. ^ And I saw a strong Angel proclaiming with a loud voice, " Who [is] § 12. worthy to open the book, and to loose the seals thereof?" •'And no a Ezek. 2. 9, 10. man "in heaven, nor in earth, neither under the earth, was able to *i2''4~^'"' °^"' open the book, neither to look thereon. ' "<"■• ^^■ 13. — chap. V. 4, to the end. 13. The Son of God, represented under the figure of a lamb in tlie act of being sacrificed, Heb.V. 14.' opens the book, to explain to the Church the history of its providential government to * Is. 11. 1, ]0. the end of time ; — the whole creation renew their praise and homage to the sacrificed 22. 16. ' Lamb of God. c ver. I. ch. 6. 1. * And I wept much, because no man was found worthy to open and i. 29, sR.'iPet. to read the book, neither to look thereon. ^ And one of the Elders ver. 9/12. saith unto me, " Weep not: behold ! "the Lion of the tribe of Juda, ^^^-ech.3. 9.&4. 'the Root of David, hath prevailed to open the book, 'and to loose the •'''=';• "l- ^„- 1 xi r)) ^ch. 4. 2. seven seals thereof. a ch. 4. s, 10. ^ And I beheld, and, lo ! in the midst of the throne and of the four \.''~' Beasts, and in the midst of the Elders, stood ''a. Lamb as it had been * pj; TihS'ch. slain, having seven horns and "seven eyes, which are ^the Seven Spirits ,/p^' ^5 3 ^,^ of God, sent forth into all the earth. '''And he came and took the ^^^'l;^^ j, book out of the right hand °'of Him that sat upon the throne. ^ And m ver.'c. " when he had taken the book, ''the four Beasts and four and twenty "Rom." 3. 24. ' Elders fell down before the Lamb, having every one of them 'harps, l.^l'sph'/hi. and golden vials full of *odors, -'which are the prayers of saints; ^ and 9°jb^i"et^\''''' '^they sung a new song, saying, " Thou 'art worthy to take the book, is, i9. 2 Pet. 9 and to open the seals thereof; "for thou wast slain, and "hast re- ch. 14"" 412 THE REVELATION. [PauxXV. 25. cii. 7 9. & ' deemed us to God by thy blood "out of every kindred, and tongue, and pEx'w^G^' people, and nation ;'" and ''hast made us unto our God kings and 1 Pet- 2- 5, 9. priests ; and we shall reign on the earth." ^^ And I beheld, and I heard &"22.'5! ' ' the voice of many angels 'round about the throne and the Beasts and 'p""" *•*'•'• the Elders : and the number of them was '^ ten thousand times ten 7. lb. Heb'. 12. ' thousand, and thousands of thousands ; ^^ saying "with a loud voice, s ch. 4. 11. " Worthy is the Lamb that was slain to receive power, and riches, and t Phil. 2. 10. ver. wisdom, and strength, and honor, and glory, and blessing ! " ^^ And jt^ichr. 29. 11. 'every creature which is in heaven, and on the earth, and under the Rom. 9. 5. & 16. earth, and such as are in the sea, and all that are in them, heard I sav- 27. 1 Tim. 6. 16. . ;, -r»i . „ , , , , ■, , tt- i 1 Pet. 4.11. &5. mg, " Blessing, and honor, and glory, and power, be unto Him that I chl'e. 16. & 7. sitteth upon the throne, and unto the Lamb for ever and ever." ^^ And 1"- '"the four Beasts said, " Amen." And the [four and twenty] Elders fell 2ch.4. 9 10 down and worshipped [Him ""that liveth for ever and ever]. — = " § 14. — chap. vi. 1, 2. The First Seal is opened — The vision which follows announces the general conquest of the 5 ■'•4' Gospel over Jews and Gentiles. b ch 4 7' ^' ^ ^ ^^^ "■'■ ®^^ when the Lamb opened One of the Seals, and I heard, c zech. 6.3. ch. as it wcrc the noise of thunder, ''one of the four Beasts, saying, " Come dPB^45. 4 5. ^"^ ^ee ! " ^ And I saw, and behold "a white horse ! ''and He that sat Lxx. on him had a bow ; 'and a crown was given unto him : and he went e^zech. 6. u. ch. f^^^]^ conquering, and to conquer. a ch. 4. 7. b Zech. C. 2. § 15. — chap. vi. 3, 4. j5 The Second Seal is opened — The savage persecutions and total dispersion of the Jews, under Trajan and Adrian, are announced. A. D. 102 to A. D. 138. ^ And when He had opened the Second Seal, "I heard the second Beast say, " Come [and see] ! " * And Hhere went out another horse that ivas red ; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another : and there was given unto him a great sword. § 16. — chap. vi. 5, 6. The Third Seal is opened — The peace and plenty of the reign of the Septimian family § 16. are announced. A. D. 193 to A. D. 235. a ch. 4. 7. 5 ^j^jj when He had opened the Third Seal, "I heard the third Beast * The'wordcAffi- Say, " Comc [and see] ! " And I beheld, and, lo ! ''a black horse ! and he mte signifieth a ^]^^^ gg^|. ^^j^ j^jj^ j^j^^j g^ pg^j,. of balaucBS iu his hand. "^ And I heard a measure contain- r -n a ■ ing one wine voicc in the midst of the four Beasts say, " A ^measure of wheat for a twelfth part of a penny, and three measures of barley for a penny ; and ''see thou hurt cTh.'g. 4. i^ot the oil and the wine." § 17. — chap. vi. 7, 8. The Fourth Seal is opened — The cruel wars, the famines, persecutions, and pestilences, which prevailed in the reigns of Maximin, Decius,and Valerian, are announced. A. D. § ^'^- 255 to A. D. 271. '^ "^^ "*• ''■ '^ And when He had opened the Fourth Seal, "I heard the voice of b Zech. 6. 3. ^j^g iovLxih Beast say, " Come [and see] ! " ^ And ''I looked, and behold a pale horse ! and his name that sat on him was Death, and Hell fol- *or, to/iirn. lowed with him. And power was given * unto them over the fourth d 2 Esd. 15. 5. P^^i't of the earth, 'to kill with sword, and with hunger, ''and with death, e Lev. 26. 23. 'and with the beasts of the earth. § IQ.—chaj). vi. 9-11. The Fifth Seal is opened — The last heathen persecution of Christianity, and the appre- § ^°' hensions of the Christians are announced. A. D. 286 to A. D. 304. a ch. 8. 3. &L 9. 13.&14! 18. ■ ^ And when He had opened the Fifth Seal, I saw under "the altar Sect. XVIIL] THE REVELATION. 4I3 Hhe souls of them that were slain 'for the word of God, and for ''the * "^^ 2°- ^• testimony which they held : i"and they cried with a loud voice, 'say- "^l'^-^ \ g ^^ ing, " How long, O Lord, -^holy and true ! ^dost Thou not judge and li.n.'&h'.io. avenge our blood on them that dwell on the earth ? " " And ''white robes !. ^^^^f^^''' ^' ^^' were given unto every one of them; and it was said unto them, g ch. n.'w.sc 'that they should rest yet for a little season, until their fellow-servants /"j^^g 45^7. also, and their brethren, that should be killed as they were, should 9- 1*- I r 1,-n J •' i Heb. 11.40. ch, be lulnlled. , 14.13. § 19. — chap. vi. 12, to the end, and chap. vii. The Sixth Seal is opened — The convulsions of tlie Roman empire are represented at the final overthrow of paganism, and the triumphant establishment of the Christian Church in its place — In this part of the vision also is pointed out the eternal happiness of the early martyrs, and the praise which they render to God and the Lamb. A. D. 323. § 19. ^^ And I beheld, when He had opened the Sixth Seal, "and, lo ! there ° "''• ^^- ^^■ was a great earthquake ! and 'the sun became black as sackcloth of '&°3°',| ^l'^^' hair, and the moon became as blood ; ^^ and "the stars of heaven fell |^- ^s- Acts 2. unto the earth, even as a fig tree casteth her *untimely figs, when she c ch. 8. 10. &9. is shaken of a mighty wind ; ^'^ and ''the heaven departed as a scroll A 1 ■•nil 1 e • 1 • 1 1 * Or, green figs. when it IS rolled together ; and every mountain and island were moved d ps. 102. 26. is. out of their places ; ^^and the kings of the earth, and the great men, s^; 4. Heb. 1. 12, and the rich men, and the chief captains, and the mi2;hty men, and « Jer. 3. 23. &4. I ' o ./ ' 24. ch. 16. 20. every bondman, and every freeman, -'^hid themselves in the dens and / iJ. 2. 19. in the rocks of the mountains ; ^^ and 'said to the mountains and rocks, ^L"°g23'''3^o (.,, " Fall on us ! and hide us from the face of Him that sitteth on the 9-6. throne, and from the wrath of the Lamb ! " For ''the great day of his VepiJ.^i.^if &c. wrath is come ; 'and who shall be able to stand ? " ci,. ik.m. ' <=^^p- '^"- ^ And after these things I saw four Angels standing on ' ^' the four corners of the earth, ^holding the four winds of the J ^'^^■''- 2- earth, ''that the wind should not blow on the earth, nor on the sea, '' <=''• ^ 4. nor on any tree. ^ And I saw another Angel ascending from the east, having the seal of the living God : and he cried with a loud voice to the four Angels, to whom it was given to hurt the earth and the sea, ^ saying, " Hurt 'not the earth, neither the sea, nor the trees, till we have ^ <^h. 6. 6. & 9. 4. "sealed the servants of our God "in their foreheads ! " ^ And °I heard '^^I'l^' °- ■*• ''''• the number of them which were sealed : and there were sealed ''an « eh. 22. 4. hundred and forty and four thousand of all the tribes of the children '"'^{^\^''{ of Israel. ^ Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. ** Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. '' Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. ® Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. ^ After this I beheld, and, lo ! 'a great multitude, which no man ? Rom. 11.25. could number, ""of all nations, and kindreds, and people, and tongues, '' <'''• ^- ^• stood before the Throne, and before the Lamb, 'clothed with white V'V ^; ^«' \^v '^ 1 A 1 . 4. 4. & 0. 11. robes, and palms in their hands ; ^" and cried with a loud voice, saymg, vor. 14. " Salvation 'to our God "which sitteth upon the throne, and unto the 'n!jer .^3.^23!^ Lamb ! " " And "all the angels stood round about the throne, and ^g\}'^- ^- ''^• about the Elders and the four Beasts, and fell before the throne on u ch. 5. 13. their faces, and worshipped God, ^^ saying, " Amen : "'Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever ! [Amen.] " ^^ And one of the VOL. II. II* V ch. 4. 6. ro ch. 5. 13, 14. 414 THE REVELATION. [Part XV. X ver. 9. Eldevs answered, saying unto me, " What are these which are arrayed in V ■ ■ ■ ' "^white robes ? and whence came they ? " ^* And I said unto him, " Sir, V M^'/johl^i' ^^^ knowest." And he said to me, " These ^are they which came out of 7. ch. 1. 5. ' great tribulation, and have 'washed their robes, and made them white 4, 5. ■ ■ ' in the blood of the Lamb. ^^ Therefore are they before the throne of %5^-g4- 5' 6- '='^- God, and serve him day and night in his temple: and He that sitteth J Is. 49. 10. on the throne shall "dwell among them. ^^ They 'shall hunger no more, "gj'-^^^^- ^- '=''• "neither thirst any more; neither shall the sun light on them, nor any d Ps. 23. 1. & 36. heat: ^''for the Lamb which is in the midst of the throne ''shall feed 14. ° " ■ ' them, and shall lead them unto living fountains of waters ; ^and God €^is.25. 8. ch. 4. shall wipe away all tears from their eyes." § 20. — c/iop. viii. 1-5. The Seventh Seal is opened — Seven Angels, with the seven trumpets, appear in heaven — The grateful prayers of the Christians who are now at rest, and the acceptance of their prayers, are announced, with the approaching desolation of tlie Empire by the Barbarians. J Tob!i2. 15. ^ -^ND "when he had opened the Seventh Seal, there was silence in Matt. ^18. 10. heaven about the space of half an hour, ^And''I saw the Seven An- c 2 ciiron. 29. gcls which stood bcforc God ; ^and to them were given seven trum- *^~^^',,-,, .^ pets. ^And another Angel came and stood at the altar, having a * Or, ado, it to tie -i ° . . i i ■prayers. goldeu ccuscr ; and there was given unto him much incense, that he d ch. .5. 8. should *offer it with ''the prayers of all saints upon "the golden altar 6. 9.' ' ' ' which was before the throne. ^ And ^the smoke of the incense, wJiich ■'^Luket^'io came with the prayers of the saints, ascended up before God out of the ^ Or, upon. Angel's hand. ^And the Angel took the censer, and filled it with fire g ch. 16. 18. of the altar, and cast it tinto the earth : and "there were voices, and I Kin™s"i9.'ii. thunderings, and lightnings, ''and an earthquake. Acts 4. 31. 20. § 21. — chap. viii. 6, 7. A new aera of the overthrow of the Roman power, which had hitherto depressed the Man of Sin, now commences with the sounding of the seven trumpets — The First Trumpet sounds — The prodigies which ensue prefigure the invasion of the Roman Empire by the barbarous nations of tlie North. A. D. 323 to A. D. 412. ^ And the Seven Angels which had the seven trumpets prepared § ^1' themselves to sound. aEzek.38.22. '^ The First [Angcl] sounded, "and there followed hail and fire 5 ch. 16. 2. mingled with blood, and they were cast ''upon the earth : and the third e^ts. 2. 13. ch. 9. p^j.^ c^^ ^j.ggg ^^g burnt up, and all green grass was burnt up. § 22. a Jer. 51.25. § 22.— chap. viii. 8, 9. The Second Trumpet sounds — The Vandals and Alani under Genseric destroy the political power of the Western Roman Empire. A. D. 395 to A. D. 455. ^ And the Second Angel sounded, "and as it were a great mountain Amos 7. 4. burning with fire was cast into the sea: 'and the third part of the sea cEzek°i4.]9. 'became blood ; ^ and ''the third part of the creatures [which were] d ch. 16. 3. in the sea, and had life, died ; and the third part of the ships were destroyed. § 23.— c/iop. viii. 10, 11. The Third Trumpet sounds— The deposition of Augustulus, tlie last Roman Emperor of the West, or the apostacy or corruption of ambitious churchmen, or the prevalence of the opinions of Augustine, which more than any otliers have embittered the waters of § 23. life, and destroyed Christian union, may be here prefigured. A. D. 455 to A. D. 476. a Is. 14. 12. ch. 10 ^jjjj ^}^g Third Angel sounded, "and there fell a great star from /ch!i6.4. heaven, burning as it were a lamp, 'and it fell upon the third part of c Ruth 1. 20. the rivers, and upon the fountains of waters. ^^ And ''the name of %%}li^:lt the star is called Wormwood: ^and the third part of the waters Sect. XVIIL] THE REVELATION. 415 became wormwood ; and many men died of the waters, because they were made bitter. § 2i.—chap. viii. 12. The Fourth Trumpet sounds — The wars in Italy between the conquerors of Rome, the generals of Justinian, and the Goths, and the Establishment of the Exarchate of Ra- venna, wliicli annihilated all the remaining authority of Rome, are now predicted to A. D. 606. § 24. ^^ And "the Fomlh Angel sounded, and the third part of the sun °a^"os?8!9. was smitten, and the third part of the moon, and the third part of the stars ; so as the third part of them was darkened, and the day shone not for a third part of it, and the night hkewise. § 2.5. — chap. viii. 13. Another memorable period in the history of mankind is now ushered in — The general corruption among Christians and the political weakness of the Empire prepare the way for the Two Great Apostacies, which should continue for the space of 12G0 years, and rise together in the Eastern and Western Empires. A. D. 606. § 25. 13 (And I beheld, "and heard an Angel flying through the midst of °j^';- "• '^^ ^ ^^■ heaven, saying with a loud voice, " Woe ! 'woe ! woe ! to the inhabiters b ch. 9. 12. & 11. of the earth by reason of the other voices of the trumpet of the three Angels, which are yet to sound !)" § 26.— chap. ix. 1-11. The rise, progress, and eventual overthrow of the two Synchronical Apostacies of the two great enemies of the peace, knowledge, and happiness of mankind. Popery and Ma- hometanisra, are described by the two first woe trumpets, and by the tliird woe trumpet, as far as the sixth vial, which was poured out under the latter — The Fifth Trumpet, or first woe trumpet, is sounded — The fall of a star — the corruptions of the Eastern Church, introduces the apostacy of Mahomet, and the Saracens, who conquer the erro- r nc neous Christians 150 years — A. D. 606 to A. D. 762." n See Note 33. 1 And the Fifth Angel sounded, "and I saw a star fall from heaven a Luke lo. is. unto the earth ; and to him was given the key of 'the bottomless pit, j'^Lukes 31 ch ^ and he opened the bottomless pit. And "there arose a smoke out of n. 8.&20. 1. the pit, as the smoke of a great furnace, and the sun and the air were ^ j^^, j 0' 10 darkened by reason of the smoke of the pit. ^ And there came out of the smoke ''locusts upon the earth: and unto them was given d Ex. 10. 4. power, 'as the scorpions of the earth have power : * and it was ^ "er" 10. commanded them -^that they should not hurt ^the grass of the earth, /ch. 0. 6. &7. neither any green thing, neither any tree ; but only those men which ^ "^i, § 7 have not ''the seal of God in their foreheads. ^ And to them it was a ch. 7. 3. given that they should not kill them, 'but that they should be tormented ^^Ezek.'9^\ five months: and their torment was as the torment of a scorpion, »<=h. 11. 7. ver. when he striketh a man. ^ And in those days ^'shall men seek death, j job 3. 21. is. 9. and shall not find it ; and shall desire to die, and death shall flee from g^'iu"' ^" ^' ''''' them. ■* And '^the shapes of the locusts were like unto horses prepared /; Joei2.4. unto battle ; 'and on their heads we?-e as it were crowns liJve gold, ' ^'^''' ^' ^"' '"and theii- faces were as the faces of men ; ^ and they had hair as the "* °*"' ^' ®" hair of women, and "their teeth were as the teeth of lions ; ° and they " ^°''^'^-^- had breastplates, as it were breastplates of iron ; and the sound of their wings was °as the sound of cliariots of many horses running to " ""^ ■•>>>• battle. 1° And they had tails hke unto scorpions, and there were stings in their tails : ^and their power was to hurt men five months. ^ ™''' ^' " And 'they had a king over them, which is '"the Angel of the ^ ^^'l''-^' ''^' Dottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name *Apollyon. *lDeltrol!^l''^' § 27. — cJiap. ix. 12, to the end. The Sixth Trumpet sounds after a long interval — The four sultanies of the Mahometan 416 THE REVELATION. [Part XV. § 27. a ch. 8. 13. b ch. IG. 12. * Or, at. c Ps. 68. 17. Dan. 7. 10. d Ezek. 38. 4. e ch. 7. 4. / I Chr. 12. 8. Is. 5. 28, 29. g Is. 9. 15. h Deut. 31. 29. i Lev. 17. 7. Deut. 32. 17. Ps. 106. 37. ICor. 10. 20. j Ps. 115. 4. & 135. 15. Dan. 5. 23. k ch. 22. 15. § 28. a Ezek. 1. 28. 6 Matt. 17. 2. ch. 1.16. c ch. 1. 15. d Matt. 28. 18. e ch. 8. 5. / Dan. 8. 26. & 12. 4, 9. fl- Ex. 6. 8. Dan. 12.7. h Neh. 9. fi. ch. 4. 11. & 14. 7. i Dan. 12. 7. ch. 16 17. j ch. 11. 15. k ver. 4. i Jer ]5. 16. Ezek. 2. 8. & 3. 1,2,3. TO Ezek. 3. 3. n Ezek. 2. 10. power, whose capitals were Bagdad, Damascus, Aleppo, and Iconium, begin to leave their territories near the Euphrates, and attacli the Christians, their first victory being gained in 1281 — Tliey destroy the Greek Empire, for which they had been prepared, 1453 — Tlieir last acquisition of territory was made in 1672. ^^ One "woe is past ; and, behold ! there come two woes more hereafter. ^^ And the Sixth Angel sounded, and I heard a voice from the four horns of the golden altar which is before God, ^'^ saying to the Sixth Angel which had the trumpet, " Loose the four Angels which are bound 4n the great river Euphrates." ^^And the four Angels were loosed, which were prepared *for an hour, and a day, and a month, and a year, for to slay the third part of men. ^^ And "the number of the army ''of the horsemen were two hundred thousand thousand : ^and I heard the number of them. ^^ And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacintb, and brimstone ; %nd the heads of the horses were as the heads of lions ; and out of their mouths issued fire and smoke and brimstone. ^^By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. ^^ For their power is in their mouth, and in their tails : ^for their tails were like unto serpents, and had heads, and with them they do hurt. ^"And the rest of the men which were not killed by these plagues, ''yet repented not of the works of their hands, that they should not worship 'devils, ■'and idols of gold, and silver, and brass, and stone, and of wood ; which neither can see, nor hear, nor walk : 2^ neither repented they of their murders, *nor of their sorceries, nor of their fornication, nor of their thefts. § 28. — chap. X. The history of the Eastern Empire having been predicted, the prophecy proceeds to the history of the Western Empire during the same period of 1260 years — This portion of the propliecy is given to St. John by another Angel, as a separate book, to distinguish it from the events predicted by the two woe trumpets. ^ And I saw another mighty Angel come down from heaven, clothed with a cloud, "and a rainbow was upon his head, and Miis face was as it were the sun, and "^his feet as pillars of fire, ^ and he had in his hand a little book open ; ''and he set his right foot upon the sea, and his left foot on the earth, ^ and cried with a loud voice, as when a lion roareth. And when he had cried, 'seven thunders uttered their voices. ^And when the seven thunders had uttered [their voices], I was about to write : and I heard a voice from heaven saying unto me, " Seal ■'^up those things which the seven thunders uttered, and write them not." ^ And the Angel, which I saw stand upon the sea and upon the earth, ^lifted up his hand to heaven, ^and sware by Him that liveth for ever and ever, ''who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, 'that there should be time no longer ; '^ but ^in the days of the voice of the Seventh Angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. ^ And *the voice which I heard from heaven spake unto me again, and said, " Go a7id take the little book which is open in the hand of the Angel which standeth upon the sea and upon the earth." ^ And I went unto the Angel, and said unto him, " Give me the little book." And he said unto me, " Take 'it, and eat it up ; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey." ^° And I took the Uttle book out of the Angel's hand, and ate it up ; '"and it was in my mouth sweet as honey ; and as soon as I had eaten it, "my belly was bitter. ^^ And he Sect. XVIIL] THE REVELATION. 417 said unto me, " Thou must prophesy again before many peoples, and nations, and tongues, and kings." § 29.— chap. xi. 1-14. ^ The Little Book, containing the prophetic history of the Western Church, is divided into five portions — Tlie First Portion represents the separation between nominal and a Ezek. 40. 3, spiritual Christians — tlie contempt, and general neglect and hatred of the Scriptures clf.'si? 15. ' ' and their right interpreters, under the description of Two Witnesses prophesying in j nu^. 23. 18. sackcloth — It is predicted that these Witnesses will prophesy nearly 12G0 years, c Ezek. 40. 17, till the approaching close of their testimony in sackcloth, when they will be killed, 20. and rise again, and triumph over those who rejoiced at their death — This will take '' 1 "" ' place before the sounding of the seventh trumpet — This portion of the Apocalypse is gi. 24. " very obscure : it may be that it is a general introduction to the contents of the little e Dan. 8. 10. book. A. D. 606 to A. D. 1866. i M=i<=- 3- 5J- ^ And there was given me "a reed hke unto a rod: and the Angel ^ ot, i wu'i g-ive stood, saying, " Rise, 'and measure the temple of God, and the altar, l'^",f'i*^thfy^' and them that worship therein ; -but 'the court which is without the may prophesy. temple *leave out, and measure it not ; ''for it is given unto the Gen- f eh" lo! lo. tiles ; and the holy city shall they 'tread under foot -^forty and two i ch. 12. 6. mnnthq j Ps. 52. 8. Jer. mOni.lS. 11. 16. Zech. 4. ^ " And 11 will ffive power unto my tv/o ^witnesses, ''and they shall 2' "' ^''• 1 1 11 117 1 1 1 1 1 • '^ 2 Kings 1. 10, prophesy a thousand two hundred ana threescore days, clothed m 12. jer. 1. 10. & sackcloth. ^ These are the^two olive trees, and the two candlesticks i'Hos.e^s! standing before the God of the earth. ^And if any man will hurt them, ' Num. le. 29. *fire proceedeth out of their mouth, and devoureth their enemies ; 'and 'jam^sTiV.'iV. if any man will hurt them, he must in this manner be killed. ^ These « Ex. 7. 19. "have power to shut heaven, that it rain not in the days of their proph- " ^"^V^,■ ^,^' . 1 ni 1 111 ^ '. ;) ch. 13. 1, 11. &. ecy ; and have power over waters to turn them to blood, and to smite 17. 8. the earth with all plagues, as often as they will. '' And when they I ca/ 7%! 'shall have finished their testimony, ^the Beast that ascendeth 'out of zech. 14. q. the bottomless pit ^shall make war against them, and shall overcome *i%'.&"i8. to."' them, and kill them. ^ And their dead bodies shall lie in the street of «^Heb^i3. 12. ch. ^the great city, which spiritually is called Sodom and Egypt, 'where „ ch. 17. is. also our Lord was crucified. ^ And "they of the people and kindreds » Ps. 79. 2, 3. w ch. 12. 12. & 13.8. and tongues and nations sliall see their dead bodies three days and a half, "and shall not suffer their dead bodies to be put in graves. 1° And x Esth. 9. 19, 29. '"they that dwell upon the earth shall rejoice over them, and make '■' ";''■ ^''- ^°- merry, ^and shall send gifts one to another ; ^because these two proph- a Ezek. 37. 5, 9, ets tormented them that dwelt on the earth. ^^ And ""after three days ^''' "• b Is. 14, 13. ch and a half "the Spirit of life from God entered into them, and they 12. '5. ' stood upon their feet ; and great fear fell upon them which saw them, ^^^g^"' ^" ^'^'■^ ^" And they heard a great voice from heaven saying unto them, Come d 2 Kings 2. 1,5, up hither ! ''And they ascended up to heaven 'in a cloud ; ''and their ^ ^h 6 12 enemies beheld them. ^^ And the same hour 'was there a great earth- /ch. le. 19. quake, ^and the tenth part of the city fell, and in the earthquake were ijf^';"'!,™?'^ slain tof men seven thousand: and the remnant were affrighted, °'and ^ josh. 7. 19. ch. gave glory to the God of heaven. ^'^' ''' ^ ^^' "*' "" The ''second woe is past; a/itZ, behold ! the third woe cometh la. '&'i5.'i. quickly." § 30.— cAajo. xi. 1.5-18. The Seventh Trumpet sounds — The rejoicing of the universal Church at the anticipated c gQ triumph of the Witnesses, at the end of the 1260 years. , ,„ „ '^ ' ■' . " ch. 10.7. ^^ And ''the Seventh Angel sounded ; 'and there were sreat voices j is. 27. is. ch. 1 r 1 7 Br 10 (i in heaven, saying, " The 'kingdoms of this world are become the king- ^ ^h. 12. lo. doms of our Lord, and of his Christ ; ''and he shall reign for ever and d Dan. 2. 44. & 7. 14 18 '^y ever!" ^^ And ''the four and twenty Elders, which sat before God on « ch.4.'4. &5. 8. their seats, fell upon their faces, and worshipped God, ^''saying, " We ^.^\'^' give thee thanks, O Lord God Almighty, •'^which art, and vtast, and s.&ie.'s." VOL. II. 53 418 THE REVELATION. [Part XV g ch. 19. 6. art to come ! because Thou hast taken to thee thy great power, «^and . p"j :^ g jy hast reigned ! ^^ And ''the nations were angry, and thy wrath is come, ch. 6'. lb. ' ■ ^and the time of the dead, that they should be judged, and that Thou ich 13 to & shouldest give reward unto thy servants the prophets, and to the saints, 18.6. ■ and them that fear thy name, ^ small and great; *and shouldest destroy * Or, corr^tt. them which *destroy the earth. § 31. — clia-p. xi. 19. and xii. The Second Division of the little book — Under the figures of a woman bringing forth with pain a Man-Cliild, and being driven by a Dragon with seven heads and ten horns into the wilderness, is prophesied the persecution of the Church of Christ, which brings forth true and faitliful Christians, by the evil Spirit, which first introduced evil S <^1- into this world — This contest continues also 1260 years, from 606 to 1866. a ch. 15. 5, 8. 19 p^^^ a^^ temple of God was opened in heaven, and there was j^cii.8. 5. & 16. gggjj jj-, his temple the ark of his testament : and ''there were hghtnings, c chtie. 21. and voices, and thunderings, and an earthquake, "and great hail. *or, sign. 1 And there appeared a great *wonder in heaven ; a Woman clothed with the sun, and the moon under her feet, and upon her head a d Is. 66. 7. Gal. crowu of twclvB stars : - and she being with child cried, ''travailing in fOr, ii „ ^h. 11. 2. & 12. The Fourth Division of the little book, in which is represented the spiritual dominion 6. of the Church of Rome, supported and sanctioned by the secular powers of Europe o John 1. 14. Col. during 1260 years. ~'" _ ,, , = •' p Dan. 7. 21. ch. II And I beheld another Beast "coming up out of the earth; and n. 7. &12. n. he had two horns like a lamb, and he spake as a dragon ; ^'^ and he «j^|'-"-i^-'^"- e.xerciseth all the power of the first Beast before him, and causeth the »• ex. 32. 32. earth and them which dwell therein to worship the first Beast, 'whose Phii.' 473. 'ch. 3. deadly wound was healed ; ^-^and 'he doeth great wonders, '*so that he &,2i%l'^'^''' maketh fire come down from heaven on the earth in the sight of men. « ch. n. 8. "And 'deceiveth them that dwell on the earth -T^y the means 0/ those ^^j'j'JsJi. miracles which he had power to do in the sight of the Beast; saying c^Gen. 9- 6. Matt. to them that dwell on the earth, that they should make an Image to w ch. 14. 12. the Beast, which had the wound by a sword, 'and did live. ^^ And he had power to give *life unto the Lnage of the Beast, that the Image of ^ ^^" the Beast should both speak, ''and cause that as many as would not I ^gr/s! ^" worship the Image of the Beast should be killed. '^^ And he caused all, "J'XTiP^}^^,^ both small and great, rich and poor, free and bond, tto 'receive a mark aThess. 2. 9. . . • ch. 16, 14 in their right hand, or in their foreheads ; ^"^ [and] that no man might ~ Probable visible manifestation of the Son of God at the final overthrow of evil, as he had . ,- ^ 'a ch. lo. 5. appeared to the Patriarchs, and to the Apostles after his resurrection — and the com- j ch. 6. 2. mencement of a new dispensation, and the triumph of a spiritual Church. ^ j*'" j ; ^|' ^^And"! saw heaven opened, and behold, ''a white horse! and He j-^h's^l"'^^"^®' that sat upon him was called 'Faithful and True, and ''in righteousness ? ch. 2. 17. ver. He doth judge and make war ; ^^ his 'eyes were as a flame of fire, •''and a is. 63.2,3. on his head were many crowns ; 'and He had a name written, that \jo'hn5.7. no man knew, but He himself; "and ''He was clothed with a vesture { M'at^al^. ch. dipped in blood: and his name is called 'The Word of God, i"* And ^V'lfl'^' ■'the armies tvhich were in heaven followed Him upon white horses, 2Thess. 2. s. *clothed in fine linen, white and clean. ^^ And 'out of his mouth goeth 21.' a sharp sword, that with it He should smite the nations, and "He '"si.^'h.'sV' VOL. II. 54 JJ* 426 THE REVELATION. [Part XV. n 13.53.3. ch.u. shall I'ule them with a rod of iron; and "He treadeth the winepress ver. 12. of the fiorceness and wrath of Almighty God. ^^ And °He hath on his p Dan. 2.47. vcsturc and on his thioh a name written, "King ''of kings, and Lord 1 Tim. 6.15. ch. ,, " ' 17. 14. or LORDS. ^^ And I saw an Angel standing in the sun ; and he cried with a 5 ver. 21. loud voice, Saying 'to all the fowls that fly in the midst of heaven, r Ezek. 39. 17. a Come 'and gather yourselves together unto the supper of the Great ^20^^^''' ^^ ^^' ^^^ > ^^ ^^^^ y^ ™^y ^^^ t'^® ^^^'^ °^ kings, and the flesh of captains, and the flesh of mighty men, and, the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great." « oil- 16. 16. & 17. 19 And 'I saw the Beast, and the kings of the earth, and their ar- mies, gathered together to make war against Him that sat on the u ch. 16. 13, 14. horse, and against his army. ^^ And "the Beast was taken, and with him the False Prophet that wrought miracles before him, with which " '^Y''^' jg'^l' he deceived them that had received the mark of the Beast, and "them Dan. 7.'ii." that Worshipped his image. '"These both were cast alive into a lake ^gj''gi'^- ^"^ *" of fire ^burning with brimstone. ^^ And the remnant ^were slain with y ver. 15. thc swoi'd of Him that sat upon the horse, which sword proceeded out ' ^r\l^',l^' of his mouth : ""and all the fowls "were filled with their flesh. « ch. 17. 16. § 48. — chap. XX. 1-6. After the long convulsions, and wars, and revolutions, which attended the overthrow of evil, a long millennial period of repose commences, which is represented by the binding down of Satan — As the spirits of many arose with Christ at his resurrection, the spirits of the martyrs and of the faithful Church are said to live again with Christ § 48. during his visible manifestation at this period. A. D. 2000 to A. D. 3000. a^ch. 1, 18. & 9. 1 And I saw an Angel come down from heaven, "having the key of the bottomless pit and a great chain in his hand. ^ And he laid hold b cii. la. 9. See on 'the Dragon, that old Serpent (which is the Devil, and Satan), ^and „ e . . . u e i^Qyj^^ j^jj^ ^ thousand years, ^ and cast him into the bottomless pit, c Tobits. 3. and shut him up, and ''set a seal upon him, ^that he should deceive the e ch. 16. 14, 16. natious no more, till the thousand years should be fulfilled : [and] after '"^'- ^- that he must be loosed a little season. /Dan. 7. 9, 22, * ^jj^j J saw •'^throues, and they sat upon them, and ^judgment was 27 Matt. 19. 28. . ^ ^ i ^ j o Luke22.'3o." ' givcu uuto them : and I saw ''the souls of them that were beheaded ff 1 Cor. 6.2,3. £Qy ^}^g witncss of Jcsus, and for the word of God, and 'which had not h ell. 6. 9. ... i ch. 13. 12. worshipped the Beast, •'neither his image, neither had received his j ch. 13. 15, 16. mark upon [their] foreheads, or in their hands ; and they lived and ''2^™'. 2.^2. ''reigned with Christ a thousand years : ^but the rest of the dead lived z'^'h^^ii &21 iiot again until the thousand years were finished. This is the First 8. ' ■ ■ ' Resurrection. ^ Blessed and holy is he that hath part in the first resur- '"iPetfka ch. rection: on such 'the Second Death hath no power, but they shall 1. 6. & 5. 10. ijg "priests of God and of Christ, "and shall reign with him a thou- n ver. 4. -^^ > b sand years. § 49. — chap. XX. 7, to the end. Towards the end of the millennial dispensation the spirit of evil begins to revive, but its further progress is stopped by the general resurrection, and the final judgment of § 49. mankind. aver. 2. '^ And whcn the thousaud ycars are expired, "Satan shall be loosed b ver. 3, 10. q^^ Qf j^jg prison, ^ and shall go out Ho deceive the nations which are c Ezek. 38. 2. & in the four quarters of the earth, 'Gog and Magog, ''to gather them dlb. 16. 14. together to battle ; the number of whom is as the sand of the sea. e Is. 8. 8. Ezek. 9 And 'they went up on the breadth of the earth, and compassed the ^^' ' ^ ■ camp of the saints about, and the beloved city ; and fire came down /ver. 8. fjQ^ Qq(J q^j- ^f hcavcn, and devoured them: ^^and-^the Devil that ff ch. 19. 20. deceived them was cast into the lake of fire and brimstone, ^where the Sect. XVIIT.] THE REVELATION. 427 Beast and the False Prophet are, and ''shall be tormented day and ^' c'-- w. lo, u. night for ever and ever. u. ch! 21. i. ' ^^ And I saw a great white throne, and Him that sat on it, from ^ °="'- ^- ^^■ whose face 'the earth and the heaven fled away ; •'and there was found I' Dan". 10. no place for them. ^~ And I saw the dead, ''small and great, stand be- m ps. 69. 28. fore God, 'and the books were opened ; and another "'book was 4.'3.'ch.'3.'5.&' opened, which is the Book of Life : and the dead were judged out of „^jf ^'iV&; those things which were written in the books, "according to their 32. 19. Matt. le. works. 1^ And the sea gave up the dead which were in it; "and Death ch'. 2.°23. & 22 and *Hell delivered up the dead which were in them : ^and they were g^^^Ts^^ judged every man according to their works ; ^* and 'Death and Hell * or, the Grave. were cast into the lake of fire : 'this is the Second Death. isAnd?^". 12. whosoever was not found written in the Book of Life %vas cast into ^54,^5? ^^' ^^' the lake of fire. V"'- ^- '^''- ^^- —~-^^-^^-~— o. s ch. 19. 20. § 50. — chap. xxi. 1-4. Description of the future eternal liappiness, when death, and evil, and grief, shall exist no more among mankind. § 50. ^ And "I saw a new heaven and a new earth : ''for the first heaven '^ixivei'.z^ii.' and the first earth were passed away ; and there was no more sea. 6 ch. 20. 11. ^ And I John saw ^the holy city. New Jerusalem, coming down from '^ i%a^\tb!\i. God out of heaven, prepared ''as a bride adorned for her husband. -^ And Jg' ^^^ii^" 1^ I heard a great voice out of heaven, saying, " Behold ! 'the tabernacle of ver. 16. God is with men, and he will dwell with them, and they shall be his 10! aVor." 11. 2.' people, and God himself shall be with them, aMd be their God ; "^ and c Lev. 26. n, is. -'[God] shall wipe away all tears from their eyes, and ''there shall be no 2Cor'. e.'ie'. ch. more death, ''neither sorrow, nor crying, neither shall there be any^j^^g^j^^ more pain : for the former things are passed away." i"- g^ Cor. 15. 2e, 54. ch. 20. 14. § 51. — chap. xxi. 5-8. h Is. 35. 10. & Christ declares the certainty and truth of this representation ; and invites all men ' ' °^- • to partake of this happiness. ^ And "He that sat upon the throne said, " Behold ! 'I make all things § ^^■ new." And He said unto me, " Write : for "these words are true and "i^^ 30^11.''^^' faithful." ^ And he said unto me, " It ''is done ! I °am Alpha and Omega, * i^- 43. 19. • 9 Cor 5 17 The Beginning and The End. ^\ will give unto him that is athirst of <. ch. 19 9. ' the fountain of the water of life freely : '^ he that overcometh shall in- ^ ch. le. 17. herit *all things ; and °I will be his God, and he shall be my son. ^j^^. 1. 8. & 22. ^ But ''the fearful, and unbelieving, and the abominable, and murder- / is. 12. 3. & 55. ers, and whoremongers, and sorcerers, and idolators, and all liars, shall &?. 37. ch. b.' haA'e their part in 'the lake which burneth with fire and brimstone- *Qr these things. which is the second death." g zech. 8. 8. ° Heb. 8. 10. h 1 Cor. 6. 9, 10. § 52.— chap. xxi. 9, to the end, and xxii. 1-9. Gal. 5. 19,20, The spiritual happiness of the heavenly Church, which has been collected from among 1 Tim. i. 9. all mankind, is further represented under the emblems of a New Jerusalem, and another ^^;}'' ■'"'■ '^^' Paradise ; the well-known types of the heavenly state under the two former dis- j (.jj^ 20. 14 15. pensations. ^ And there came unto me one of "the Seven Angels which had the ^ 50 seven vials full of the seven last plagues, and talked with me, saying, ^ ch. 15. 1,6,7. " Come hither, I will show thee 'the Bride, the Lamb's wife." ^° And he j ch. 19. 7. ver. carried me away 'in the Spirit to a great and high mountain, and showed me ''that [great] city, the Holy Jerusalem, descending out of 3. heaven from God, 11 having Hhe glory of God.— And her light was -^^^^o'^- ^s- ver. like unto a stone most precious, even like a jasper stone, clear as crys- «^ch. 22. 5. ver. tal ; ^^ and had a wall great and high, and had ''twelve gates, and at /Ezek. 48. 31-34. the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. ^^On ^the east, ^^zek. 48.31. c ch. 1. 10. & 17. 428 THE REVELATION. [Part XV three gates ; on the north, three gates ; on the south, three gates ; and on the west, three gates. ^^ And the wall of the city had twelve ^G^r'a g^E^h foundations, and ''in them the names of the twelve apostles of the 2.20.' ' Lamb. — ^^ And he that talked with me 'had a golden reed to measure 'z^ch'^af'i.^ch. the city, and the gates thereof, and the wall thereof. ^^ And the city ^^- ^ lieth four-square, and the length is as large as the breadth. And he measured the city with the reed, twelve thousand furlongs : the length and the breadth and the height of it are equal. ^'^ And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the Angel. — ^^ And the building of the wall of it was of jasper ; and the city was pure gold, like unto j Is. 54. 11. clear glass. ^^ And^ the foundations of the wall of the city were garnished with all manner of precious stones : the first foundation was jasper ; the second, sapphire ; the third, a chalcedony ; the fourth, an emerald ; ^° the fifth, sardonyx ; the sixth, sardius ; the seventh, chrysolite ; the eighth, beryl ; the ninth, a topaz ; the tenth, a chrysoprasus ; the elev- enth, a jacinth ; the twelfth, an amethyst. ^^ And the twelve gates were k ch. 23. 2. twelve pearls ; every several gate was of one pearl ; ''and the street I John 4. 23. (jf |.]-,g (,j^y ^g^g pm.g gold, as it were transparent glass. — ^^ And 'I saw m Is. 24. 23. &, no tcmplc therein : for the Lord God Almighty and the Lamb are the 22! 5. Ver.' iL tcmplc of it. ^^ And ""the city had no need of the sun, neither of the "& 66^V'Tob"" ™oo"> to shine in it : for the glory of God did lighten it, and the 13. li. ' ' Lamb is the light thereof. ^^ And "the nations [of them which are " j^' g^" gg saved] shall walk in the light of it : and the kings of the earth do zech. i4. 7. ch. bring their glory [and honor] into it. ~^ And "the gates of it shall not 5 ver.'24. bc shut at all by day ; (for ''there shall be no night there ;) ^® and 'they r Is. 35, 1. & 60, j^owoei ^"^^^^ bring the glory and honor of the nations into it. ^'^ And ''there i 17. cii. 22. 14, shall in no wise enter into it any thing that defiieth, neither whatsoever s Phil 4 3 ch worketh abomination, or malceth a lie : but they which are written in 3.5.&13.8.& the Lamb's ^Book of Life. t Ezek. 47. 1. ^ And he showed me 'a [pure] river of water of life, clear chap. xxii. 1-9. u Ezeit 47 12 ^^ Crystal, proceeding out of the throne of God and of the Lamb. ch. 21. 21. 2 In "the midst of the street of it, and on either side of the river, was \^7."" ^' ^' ''^' there "the tree of life, which bare twelve manner of fruits, and yielded w ch. 21. 24. her fruit [every] month : and the leaves of the tree were ""for the heal- X Zech. 14. 11. jjjg ^f the nations. ^ And ''there shall be no more curse ; ^but the I mIu. 5. 8. throne of God and of the Lamb shall be in it, and his servants shall i?o°hn3%^^' serve him ;■* and ^they shall see his face, and "his name shall be in a ch. 3. 12. & 14. their foreheads. ^ And ''there shall be no night there, and they need i^ch o] 23 25 ^^ candle, neither light of the sun, for 'the Lord God giveth them c Ps. 36. 9. & 84. light ; ''and they shall reign for ever and ever. d^Dan 7 07 ^ ^^^ '^^ ^^^^ "'^^o 1116, " Thcsc 'sayings are faithful and true ; and Rom.'5.'i7.' the Lord God [of the holy] prophets -^sent his Angel to show unto 3. 21™' ■ ■ "^ ■ his servants the things which must shortly be done. '' Behold ! ^I come c__ch. 19. 9. & 21. quickly. "Blessed is he that keepeth the sayings of the prophecy of /ch. 1. 1. this book." ® And I John saw these things, and heard them ; and when ^jjh.^3. n. ver. I had heard and seen, 'I fell down to worship before the feet of the h ch.i.'3. Angel which showed me these things. ^ Then saith he unto me, " See i ch. 19. 10. thou do it not ; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book : — worship God ! " § 53. _ „ „. , § 53. — chap. xxii. 10-15. a Dan. 8. 26. & j /- 12. 4, 9. ch. 10. Christ declares that the prophecies of the Revelation are not to be sealed np, as they are ■ intended for the knowledge and improvement of the whole human race. c Ezek. 3. 27. 1" And "he saith unto me, " Seal not the sayings of tlie prophecy of 2Tim^.^3.\°3. tliis book : '[for] the time is at hand. " He "that is unjust, let him be Sect, XIX.] THE FIRST EPISTLE OF JOHN. 429 unjust still — and he which is filthy, let him be filthy still — and he that d ver. 7. is righteous, let him be righteous still — and he that is holy, let him be "^i^- ^o. 10. & 62 holy still. ■^i°ch\o'vi^'^' ^2 "And, ''behold! I come quickly, and ^my reward is with me, •''to ^ is.*^4i. 4. & 44 give every man according as his work shall be. ^^ I ^am Alpha and f_ f j^; ^%i'.'6. Omeoa, The Beginning and The End, The First and The Last. it Dan. 12. 12. 1T1T94 . ^^ " Blessed ''are they that do his commandments, that they may have . ^"^'"^ g ^3 right *to the tree of life, and may enter in through the gates into the 22. ver. 2. cu. 2. O 00 7&.2127 city. 1^ For ^without are dogs, and sorcerers, and whoremongers, and j i cor. 6. 9^ 10. murderers, and idolators, and whosoever loveth and maketh a lie. 21'' coi ^3 ' e°' Phil. 3.' 2.' ch 9 20 21 § 54. — chap. xxii. 16-19, and former part of ver. 20. &;2i; g.' Christ now makes his last appeal by the Spirit of prophecy to the world, by again declaring both liis divinity and humanity, inviting all mankind into the Christian Church, com- manding them to make the Scriptures their guide, and announcing his future advent. c r^ ^^ " I "Jesus have sent mine Angel to testify unto you these things in a ch. 1. 1. the Churches. 'I am the root and the offspring of David, and 'the * <=h- s. 5. bright and morning Star. "zl'Z'ti^!' "" And the Spirit and ''the Bride say. Come! And let him that |P^t- 1- w- ch. heareth say, Come ! "And let him that is athirst come ; and whoso- d ch. 21. 2, 9. ever will, let him take the water of life freely. %^^37^ch'2i'''6 18 u poi- 1 testify unto every man that heareth the words of the proph- ^ og^, 4 o & ecy of this book, ^If any man shall add unto these things, God shall add i2- 32. pVov. 30. unto him the plagues that are written in this book ; ^'■' and if any man g ex. 32. 33. Ps shall take away from the words of the book of this prophecy, "God ^'j^fg.*'''' ^' ^' shall take away his part *out of the Book of Life, and out of ''the holy *or, from the city, and from the things which are written in this book." Z^s^'s^sl'M^"' ^°He which testifieth these things saith, " Surely 'I come quickly ; ft ch. 21.2. ver. 14. ■'Amen." ' !"• ^^■ j John 21. 25. § 55. — chap. xxii. last part of ver. 20, and 21. St. John concludes the Apocalypse with an ardent aspiration for the coming of Christ, and a prayer for a blessing on the Churches. ^° Even "so, come, Lord Jesus ! -^ The ''grace of our Lord Jesus § 55. a 2 Tim. 4. 8 6 Eom. 16.20,24. Christ be with you all ! [Amen.] arhess.s. is. [end of the revelation.] o See Note 37 Section XIX.— .S*;^. John writes his First Epistle° to confute the Errors sect, xix. of the false Teachers, and their different Sects — against the Docetce, y. M. 96. who denied the Humanity of Christ (chap. iv. 3.). asserting that his J. P. 4799. Body and Sufferings ivere not real, but imaginary — against the Ce- Ephesus. rinthians and Ebionites, tvho contended that he ivas a mere Man, and ... 81 that his Divinity was only adventitious, and therefore separated from \ Mm at his Passion (chap. ii. 22.), and against the Nicolaitanes (Rev. ii. 15.) or Gnostics, who taught that the Knowledge of God and Christ was sufficient for Salvation ; that being justified by Faith, and freed from the Restraints of the Law, they might indulge in Sin with impunity — He cautions Christians against being seduced by these Doctrines and Practices, by condemning them in the strongest terms — He contrasts them with the Truths and Doctrines of the Gospel, in which they had been instructed, and in which they are ex- horted to continue. THE FIPvST EPISTLE OF JOHN. § 1. — chap. i. 1-4. The Apostle begins by asserting, in opposition to the false teachers, that Jesus Christ, wno was from eternity, had as man a real body ; in proof of which he declares they had 430 THE FIRST EPISTLE OF JOHN. [Part XV. heard him speak, they had looked on him and handled him after his resurrection, and were convinced by the testimony of their senses of the identity of his person — The Fountain of Life, the Son, or Word of God, was made manifest in the flesh to all, and was seen by the apostles, who bear witness of the eternal life possessed by Him with the Father, which was made known to them at his baptism and transfiguration — The apostles declare the miracles and doctrines they had seen and heard ; that all who believe their testimony may enter with them into communion with God and Christ ; which union with the Divine Nature should make their joy complete. « John 1. 1. ch. 1 That "which was from the beginning, which we have heard, * John 1. H. which we have seen with our eyes, ''which we have looked upon, and I'^H.'^"^^' *'''■ ^our hands have handled, of the Word of Life ; ^ (for ''the Life 'was c Luke 24. 39. manifested, and we have seen it,-^and bear witness, ^and show unto you d John \. 4.&1I *^^^* Eternal Life, ''which was with the Father, and was manifested unto 25. & 14. 6. us;) ^ that 'which we have seen and heard declare we unto you, that "i^Ti'm. stfe.' ye also may have fellowship with us ; and truly ■'our fellowship is with ch.3. 5. j-j^g Father, and with his Son Jesus Christ. ''And these things write /John 21. 24. ' , , . , r n Acts 2,32. we unto you, that your joy may be lull. g ch. 5. 20. h John 1. 1, 2. i Acts 4. 20. § 2. — chap. i. 5, to the end. j John 17. II. To confute the doctrines of those who perverted the grace of God to licentiousness, St. 2. 24." " ' ' John declares that God is perfect light, therefore perfect knowledge and unspotted k John 15. 11. & holiness, without the least imperfection or ignorance — Those, therefore, who profess to 16. 24. 2 John have a communication with God, and lead a sinful life, act as contrary to his holy nature as darkness is to light — Those who walk after the light received from him, who is essentially and perfectly pure and holy, have communion with God, and the atoning blood of Christ will cleanse them from sin — Those who say they have no sin, and therefore have no need of a Saviour, have no knowledge of their own hearts, or of the great truth of the Gospel, the fall and recovery of man — But those who from a deep sense of guilt confess their sins to God, who is faithful to his promises of mercy (Ps. xxxii. 5- Prov. xxviii. 13.) and just to his own perfections, Christ having made an atonement to the divine justice, vi'ill have their sins forgiven, and their hearts cleansed by the sanc- tifying influences of the Holy Spirit — Those who assert they have not sinned make God a liar, and can have no knowledge of his word, which has declared throughout X 2. Revelation, that all mankind are in a degenerate state under guilt and condemnation. och. 3. 11. ^ This "then is the message which we have heard of him, and de- *i2°& os'&'J' elare unto you, that 'God is Light, and in Him is no darkness at all. 35,36. ^If Sve say that we have fellowship with Him, and walk in darkness, ''ch*2"4^"^^" '^6 lie, and do not the truth; '^but if we walk in the light, as He is in d 1 Cor. 6. 11. the light, we have fellowship one with another, and ''the blood of Jesus g.'iV. I'pet"?' Christ his Son cleanseth us from all sin. Rev! L 1'.^" ^ If ""we say that we have no sin, we deceive ourselves, -^and the truth e 1 Kings 8. 46. IS not in US. ^ If ^wc confcss our sins. He is faithful and just to forgive job'g.T & 1^5.' us our sins, and to ''cleanse us from all unrighteousness. ^°If we say pto^lo.'g! that we have not sinned, we make Him a liar, and his word is not in us. Eccle3. 7. 20. Jam, 3. 2. / ch. 2. 4. § 3. — chap. ii. 1-6. g Ps. 32. 5. The Apostle, as their spiritual father, addresses himself to the newly converted, showing '°^' ■ ■ that the mercies of God in redemption, by the blood of Christ, should prevent instead 2. ' ' ' ' of encourage them to sin (Ps cxxx. 4.) — Those who sin from infirmity have an advo- cate abiding with the Father, who is the sacrifice of atonement for the sins of all be- lievers, both Jews and Gentiles — The only sure mark of a true faith and true knowledge of God is the keeping of his commandments — For he who asserts he has a knowledge of God (as the Gnostics did) and indulges in sin is a liar, and acts contrary to the truth ; but those who observe his doctrines, in them the design of the love of God in r o the death of Christ is made perfect, and they know they have communion with him by the influence of his Spirit in tlieir hearts and lives : for he that professes to be united "] Tim'. 2 5." to Christ, through his Spirit, ought to walk or behave as Christ did while he was on Heb.7.25.&9. earth. 24. J Eom.3.25. ^ My little children, these things write I unto you, that ye sm not; i.7?&^4.^ib.''''' and if any man sin, "we have an Advocate with the Fatlier, Jesus c John 1.29. &4. Christ the righteous ; " and ''he is the Propitiation for our sins, and not ch'.^M.^^''^^" for ours only, but 'also for the sins of the whole world. Sect. XIX.] THE FIRST EPISTLE OF JOHN. 431 3 And hereby we do know that we know Him, if we keep his com- 20. ' ' ' mandments. * He ''that saith, I know Him, and keepeth not his com- « ch. 1. 8. mandments, 'is a liar, and the truth is not in him. ^ But -^whoso -^^f" "• ^^' keepeth his word, °in him verily is the love of God perfected. ''Here- g ch. 4. i3. by know we that we are in Him. ^ He 'that saith he abideth in Him, '' "''• *• ]^- •'ought himself also so to walk, even as He walked. \ °^2i. li. 29. John 13. is. IPet. 2. 21. § 4. — chap. ii. /-17. St. John, in exhorting them to holiness and obedience to Ciirist, writes no new com- mandment, but what was inculcated by the law of nature, and by the Mosaic Dispen- sation (Deut. xviii. 15.) — On the other hand it may be called a new commandment, as being renewed and enforced by higher motives and obligations, for the typical repre- sentations of the Mosaic Dispensation were now past, and the hght of trutli is shining, pointing out their signification and accomplishment — He who hates his brother has no fellowship with God, but, like the Jews who hated the Gentiles, he is in darkness and ignorance, whatever are his pretensions — But he that loves his brother gives proof that he lives in Christ ; and being in the light he can see his way, and is preserved from stumbling, or giving offence (John xi. 9.) — But he that walketh in darkness is in the greatest danger of falling, to his own destruction, not knowing whither he goeth — He writes to the infants, or those newly born into the family of their heavenly Father, because their sins are forgiven for Christ's sake — To those who had been of the longest standing in the Christian faith, because they had attained to the greatest knowledge of the doctrines and manner of life of Christ, who was from eternity — To those who are in the vigor of their spiritual life, because they had overcome the Wicked One — To those who had not made much progress, because they were adopted sons, and had received the Holy Spirit — He cautions the whole household of God, in their different gradations, not to love the world, or earthly things, which are incompatible with the love of God and man; for all its gratifications, magnificence, and honors, neither come from nor lead to God, but are excited by the things of the world, which passes away with its followers ; but they who do the will of God, mortifying their worldly lusts, shall live for ever. § 4. "^ Brethren, °I write no new commandment unto you, but an old "■ ^ ^'^^^ ^■ commandment ''which ye had from the beginning; the old command- VjoimV' ment is the word which ye have heard [from the beginning]. ^ Again, 'a new commandment I write unto you, which thing is true in Him <^ ^^j>'^™^^3. 34. & and in you : ''because the darkness is past, and 'the true light now d Rom. 13. la. shineth. ^ He -^that saith he is in the light, and hateth his brother, is in f Thets.^s. 5, a darkness even until now. ^''He ^that loveth his brother abideth in the e John 1. 9. & 8. light, and ''there is none *occasion of stumbling in him ; " but he that /I'cnr. 13.2. hateth his brother is in darkness, and Svalketh in darkness, and know- l^^'-jj^-'^''' eth not whither he goeth, because that darkness hath blinded his ^ ch.k h. eyes. /* 2 ^e'- 1- 1"- 12 I write unto you, little children, because ^your sins are forgiven *jJi'^7o*5 you for his Name's sake. ^^I write unto you, fathers, because ye have j Luke 24. 47. known Him ''that is from the beginning. I write unto you, young 43;'& is.'ss. men, because ye have overcome the Wicked One : I write unto you, ''''• ^- "• little children, because ye have known the Father, i'* I have written unto you, fathers, because ye have known Him that is from the begin- ning : I have written unto you, young men, because 'ye are strong, ZEph. 6. 10. and the word of God abideth in you, and ye have overcome the Wicked One. 1^ Love ""not the world, neither the things that are in the world, m Rom. 12. 2. "If any man love the world, the love of the Father is not in him; ?!Matt. 6. 24. IS for all that is in the world, the lust of the flesh, "and the lust of 4.V. ' the eyes, and the pride of life, is not of the Father, but is of the " '^'^<^''==- •'• i^- world. ^'' And ^the Avorld passeth away, and the lust thereof: but he v i '^"^■'^■'^h. that doeth the will of God abideth for ever. 14. ip'et. i.24. § 5. — chap. ii. 18, to the end. The Apostle assures his converts that the end of the Apostolic Age had come — He reminds them of Christ's prediction (Matt. vii. 15, and xxiv. 11, 12, 24, 25.), which 432 THE FIRST EPISTLE OF JOHN. [Part XV. was now accomplished in their false teachers, who went out from the Christian Church, having, to serve their own purpose, joined themselves to it — He writes to them not because they are ignorant of the trutlis of the incarnation of the Word, and the necessity of a holy life, but because they know it, and can testify that every oppo- site doctrine must be false — Who then is the liar, or false prophet, pi'edicted by our Saviour, but he who denies Jesus who came in the flesh to be the Christ, the Messiah of God — He is Antichrist who denies that God is the Father of the Lord Jesus Christ, and who denies the divine and human nature of the Son — He who denies Jesus to be the Son of God hath no regard to the Father, who has declared him to be so at his baptism and transfiguration ; but he who acknowledges him is accepted of the Father also — He exhorts them to continue in the doctrines they had received concern- ing Christ from the apostles, and they shall be in fellowship with the Son and the Father, and be made partakers of God's promise of eternal life through the Son — He has written these things concerning those who would attempt to seduce them, to caution them against tliese impostors ; although they had received the Holy Ghost, and needed not to be taught how to judge between the true and false doctrines, for the Spirit had fully instructed them in the truth, in which they must abide, and be united to Christ through the same Spirit, if they would have confidence before him at his com- • ing — For as they know that God is perfectly righteous, those only who practise right 5 5, eousness are born or generated by his Holy Spirit, and become his children. a John 21. 5. ^^ LiTTLE "children, it IS 'the last time : and as ye have heard that b\ot,aiasitime. "Antichrist shall come, ''even now are there many Antichrists ; vvhere- — D.J e . . ^^ ^^^ know "that it is the last time. ^^ They ■'^went out from us, but " tl'tfit'^i ^'^^y ^®^'® ^'^^ ^^ "^ ' ^°^ ^^^ ^^^^ ^^^^ \iQQ.n of us, they would no doubt ch. 4. 3. have continued with us : but they went out, ''that they might be made '^a^^s'jofm 7?' manifest that they were not all of us. ^^ But 'ye have an unction ^from e 1 Tim. 4. 1. thc Holy Ouc, and *ye know all things. ^^ I have not written unto you /Deut! 13. 13. because ye know not the truth, but because ye know it, and that no ao'so'^'"^"" lie is of the truth. ^^ Who 'is a liar but he that denieth that Jesus is g- Matt. 24. 24. tlic Christ ? Hc is Antichrist, that denieth the Father and the Son. it,lti''it]t ^^ Whosoever '"denieth the Son, the same hath not the Father : "he 1^- that acknowledgeth the Son hath the Father also. ^^ Let that there- /2Co'r?i. 21. fore abide in you, "which ye have heard from the beginning: if that Heb. 1. 9. ver. -which jq havc heard from the beginning shall remain in you, ^ye also ;• Mark 1. 24. shall contiuuc in the Son, and in the Father. ^^ And 'this is the prom- i^ohif 10.^4 5. ise that He hath promised us, even eternal life. ^'^ These things have I & 14. 25. &' 16. written unto you "^concerning them that seduce you. ^'^ But ''the anoint- i ch. 4. 3. 2 John ing which ye have received of Him abideth in you, and 'ye need not ''• that any man teach you ; but as the same anointing "teacheth you of '2 John 9.' ' all things, and is truth, and is no he ; and even as it hath taught you, n This clause is yg gh^ll abide iu *Him. restored to tlie J i- 1 i m 1 1 ■ 1 • tt- 1 d i tt i 11 text on tiie au- ^^ AuA uow, little children, abide in Him; that, when He shall GHestoch and appear, we may have confidence, "and not be ashamed before Him at joim 1477^9, his coming. ^^ If ""ye know that He is righteous, tye know that ^every 10. ch. 4. 15. ^j^g ^j^g^|. (jQgth righteousness is born of Him. 2 John 6. '^ p John 14. 23. /joiln 17. 3. ch. § 6.— chap. ill. 1-8. 1. 2. & 5. 11. -pj^g Apostle calls upon them to contemplate the wonderful love of God, in adopting r_^ch. 3. 7. 2 John tj^ose who persevere in righteousness for his children, whom the world does not ^ ^pi. gg acknowledge, because it did not acknowledge Christ — It is not yet manifest how glori- t Jer. 31. 33 34. ous the children of God will be ; but if is known, that when Christ shall appear to Heb. 8. 10, 11. judo-e theworld, they shall be made like him in body and mind, and be admitted to wJolm 14.20. & the knowledge and enjoyment of his glory and perfections — All who have this hope ^ ■ ■ ■ ■ will endeavour to imitate his holiness — But those who persevere in sin shall be certainly ' ' _ punished, because sin is a violation of the Law of God ; for the Son of God was w ch 4" 17 manifested in the flesh to redeem mankind from its power, and punishment — As he iActs22. 14. was free from sin himself, he would not obtain, as the false teachers had insinuated, t0r,/mowi/e. the liberty of sinning for others — Tliose who are in fellowship with Christ, therefore, 2;ch.3.7, 10. abstain from sin; but those who continue in sin have no knowledge of him — He exhorts them not to be deceived in this matter, for those who work righteousness are, in their limited nature and capacity, righteous ; as God is righteous according to the infinitude of his nature — He that persists in sin is a child of the Devil, who introduced Sect. XIX.] THE FIRST EPISTLE OF JOHN. 433 sin into the world ; for which end the Son of God was manifested in tlie flesh, that he miffht dissolve, or destroy, the works of tlie Devil, and restore marddnd to holiness § °- and the favor of God. a John 1. 12. ^ Behold what manner of love the Father hath bestowed upon us, feiel's. &i7. ' that "we should be called the sons of God ! Therefore the world know- ^' „ ^ t, c Is.OD. 5. Kom. eth us not, 'because it knew Him not. -Beloved, now are we the s.io.Gai.s.ae. sons of God, and ''it doth not yet appear what we shall be: but we ^ Rom. 8. is. know that, when He shall appear, ^ve shall be like Him ; for Ave shall 2Cor.4. it TT- ' TT • I r ' g Rom. 8. 29. , see Him as He is. icor. 15.49. 2 And °every man that hath th.is hope in Him purifieth himself, even £^4;|pel' i^l'. as He is pure. * Whosoever committeth sin transgresseth also the Law: / job 19. 26. Ps. for ''sin is the transgression of the Law. ^And ye know Hhat He was aiciSil. manifested ■'to take away our sins ; and 'in Him is no sin. ^ Whoso- scor.s. 7. ever abideth in Him sinneth not : 'whosoever sinneth hath not seen f [o^^ni^ tie Him, neither known Him. ^Little children, "let no man deceive you : nmconformity to ' ' . . •' the Law. — Ed.] he that doeth righteousness is righteous, even as He is righteous. Rom. 4. 15. ch. ^ He "that committeth sin is of the Devil ; for the Devil sinneth from , Jh. i. 2. the beginning. For this purpose ^the Son of God was manifested, j is. 53. 5, 6, 11. ^that he miffht destroy the works of the Devil. Hebi.'3.'&9. ^ •' 26. 1 Pet. 2. 24. k 2 Cor. 5. 21. § 7.— chap. iii. 9-17. Heb. 4. is &9. ^ ^ 28. 1 Pet. 2.-^. The Apostle contrasts the conduct of the children of God with that of the children of i ch. 2. 4. & 4. 8. the Devil, and shows that the former are distinguished by their righteousness and 3 John 11. brotherly love, which was the command given by God from the very beginning — ™^ 'i-'ia% q They are not to act as those begotten of the Wicked One, as Cain did, who killed his Eom. 2. 13. ch. brother, because liis works were righteous ; nor are they to wonder, after such an ^- '^^■ example, if they should be hated and persecuted by the world — But this to Chris- "/g^^ g. 4^. ' tians is of no consequence, for they are assured that they have passed away from a p See Mark 1. 1. state of death to a state of life, because they love their brethren ; but he that loves ? Gen. 3. 15. not his brother remains still in a state of spiritual death, unconverted, and unregen- jg" /j gg^ 2 ° erated — He who hates his brother has the same malice and evil principle in him which 14. was in Cain ; and, were he not restrained by human laws, would be a murderer like him — No man who cherishes such feelings can have the divine life dwelling witliin him — The great love of God was made known by his Son laying down his life for mankind ; and Christians should be willing, from love to God, to sacrifice their lives for the benefit of mankind — But instead of doing this, if those who have the good § '• things of the present world refuse to impart a portion of them to a brother in need, it " ch. 5. 18. is not possible they can have the love of God abiding in them. ' "*■ ^ Whosoever "is born of God doth not commit sin, for ''his seed dch.t.s. remaineth in him : and he cannot sin, because he is born of God. ^° In '■jf'' ^" ^" ^ ^^ this the children of God are manifest, and the children of the Devil. * or, command- " Whosoever doeth not righteousness is not of God, ''neither he that / jolnis. 34. & loveth not his brother. " For 'this is the *message that ye heard from eh'4^7Ti^' the beginning, ■''that we should love one another ; ^~ not as ^Cain, who 2 John 5. was of that Wicked One, and slew his brother — and wherefore slew ^h*^C!' ii.' tl jude he him? because his own works were evil, and his brother's righteous, ^j- ^3 Marvel not, my brethren, if *the world hate you. ^^ We 'know that & 17. M-'aTiml we have passed from death unto life, because we love the brethren : ,■ „],. 2. 10. ■'he that loveth not his brother abideth in death. ^^ Whosoever *hateth j ch. 2.9, 11. his brother is a murderer : and ye know that 'no murderer hath eternal ch. Tbo! ^' ^' life abiding in him. z^GaL 5. 21. Rev. ^^ Hereby "perceive we the love of God, because He laid down his « jobns.ie. & life for us : and we ought to lay down our lives for the brethren. ^''But g'^Eph.^"™,'^ "whoso hath this world's good, and seeth his brother have need, and <:i'-4. 9, u. shutteth up his bowels of compassion from him, "how dAvelleth the Luke 3. li. ' love of God in him ? " '^- ^■^°- § 8. — chap. iii. 18, to the end. The Apostle exhorts them not to be content with an acknowledgment of these great doc- trines, nor -with empty professions of love ; but to prove their conviction of their truth VOL II. 55 KK 434 THE FIRST EPISTLE OF JOHN. [Part XV, §8. a Ezek. 33. 31. Rom. 12. 9. Eph. 4. 15. Jam. 2. 15. 1 Pet. 1. 22. h John 18. 37. ch. 1.8. * Gr. persu/ide. e 1 C.or. 4. 4. d Job 92. 26. e Heb. 10. 22. ch. 2. 28. & 4. 17. / Ps. 34. 15. & 145. 18, 19. Prov. 15. 29. Jer. 29. 12. Matt. 7. 8. & 21. 22. Mark 11. 24. John 14. 13. & 15. 7. & 16. 23, 24. Jam. 5. 16. ch. 5. 14. g John 8. 29. & 9.31. h John 6. 29. &. 17.3. t Matt. 22. 39. John 13. 34. & 15. 12. Eph. 5. 2. 1 Thess. 4. 9. 1 Pet. 4. 8. ver. n. ch. 4. 21. j ch. 2. 8, 10. k John 14. 23. & 15. 10. ch. 4. 12. I John 17. 21, &c. m Rom. 8. 9. ch. 4.13. § 9. a Jer. 29. 8. Matt. 24. 4. b 1 Cor. 14. 29. 1 Thess. 5. 21. Rev. 2 2. c Matt. 24. 5, 24. Acts 20. 30. 1 Tim. 4. 1. 2 Pet. 2. 1. ch. 2. 18. 2 John 7. d 1 Cor. 12. 3. eh. 5. 1. e ch.2.22. 2 John 7. / 2 Thess. 2. 7. ch. 2. 18, 22. g ch. 5. 4. /( John 12. 31. & 14. 30. & 16. 11. 1 Cor. 2. 12. Eph. 2. 2. & 6. 12. i John 3. 31. j John 15. 19. & 17. 14. k John 8. 47. & 10. 27. 1 Cor. 14. 37. 2 Cor. 10. 7. I Is. 8. 20. John 14. 17. by their actions — Love to God and man is the surest test which Christians have of the trutli of their religion, and this proof will assure them their hearts are right in his sight — If their conscience condemn them as being deficient in brotherly love and charity, God, who is greater than their heart, and sees all its secrets, will condemn them in a much /greater degree ; but if tlieir conscience condemn them not, they have confidence towards God, and they know that whatsoever they ask they shall receive, as far as is consistent with their own good ; because they keep his commandments, and do the things which they consider pleasing in his sight — And this is God's great and new commandment, that they should believe in his Son Jesus Christ, and be enabled, through his Holy Spirit, to love one another, as Christ by his own example has given them commandment — Those who keep God's commandments live in com- munion with the Father and the Son, through his Spirit, and they know that God dwells within them by the testimony of his Spirit, and its influence on their hearts and lives (compare John xiv. 23.) ^® Mt little children, "let us not love in word, neither in tongue ; but in deed and in truth. ^^ And hereby we know ''that we are of the truth, and shall *assure our hearts before Him ; ^'^ for "if our heart con- demn us, God is greater than our heart, and knoweth all things. ^^ Be- loved, ''if our heart condemn us not, 'then have we confidence toward God ; ^^ and Whatsoever we ask, we receive of Him, because we keep his commandments, "and do those things that are pleasing in his sight. ^■^ And ''this is his commandment. That we should believe on the name of his Son Jesus Christ, 'and love one another, -'as he gave us commandment. ^^ And 'he that keepeth his commandments 'dwell- eth in Him, and He in him ; and "'hereby we know that He abideth in us, by the Spirit which He hath given us. § 9. — chap. iv. 1-6. St. John exhorts them not to believe every teacher who professes to be divinely inspired, but to make trial of them — because many false teachers have gone out into the world— Those who have the Divine Spirit are known by maintaining that Jesus is the Christ come in the flesh, (1 Cor. xii. 3.) — ^Every teacher who denies that Jesus Christ had come in the flesh is not from God — but is of the Antichrist, or deceivers, foretold, (Matt. xxiv. 24.) — But they, under the influence of the divine Spirit, have overcome the doctrines of these impostors, for greater is the Spirit of God which is in them, than the spirit of the Evil One which is in the world — These seek only the things of this world, governed by the carnal principle, and worldly men hear them — But the Apostles are of God — influenced by the spiritual principle, and those who have spiritual discernment receive their doctrine — and by their lives and doctrines the true and false teachers may be known. ^ Beloved, "believe not every spirit, but Hry the spirits whether they are of God : because ""many false prophets are gone out into the world. ^ Hereby know ye the Spirit of God : ''every spirit that confesseth that Jesus Christ is come in the flesh is of God. ^ And 'every spirit that confesseth not [that] Jesus Christ [is come in the flesh], is not of God ; and this is that spirit of Antichrist, whereof ye have heard that it should come, and •'^even now already is it in the world. '* Ye ^are of God, little children, and have overcome them : because greater is He that is in you, than ''he that is in the world. ^ They 'are of the world ; therefore speak they of the world, and ^the world heareth them. ^ We are of God : ''he that knoweth God heareth us ; he that is not of God heareth not us. Hereby know we 'the Spirit of truth, and the spirit of error. § 10. — chap. iv. 7, to the end. The Apostle, in condemnation perhaps of those who insisted on the sufiiciency of specu- lative knowledge, exhorts them to the practice of mutual love, which proceeds from the Spirit of God — for every one who is governed by this divine principle of love is born of God, spiritually regenerated, and made a partaker of his nature — He that loves not has no knowledge of the divine nature of God, which is essentially love — The infinite love of God was made manifest by the incarnation of his Only-begotten Son, who died for mankind, and became the propitiation for their sins, that they might 23. b ch. 2. 4. & 3. Sect. XIX.] THE FIRST EPISTLE OF JOHN. 435 live through him — No man hath seen God, liecause he cannot be an object of sense, but, if they love one another, God dwells in them by his Spirit, and his love is made perfect in them, and by this evidence of liis Spirit they are assured that God dwells in tliem — Tlie apostles , having seen Jesus Christ made manifest in the flesh, and what lie did for the salvation of man, bear witness that the Father sent the Son in the flesh to be the Saviour of the world — Whosoever shall acknowledge the reality of Christ's incarnation and divinity (which many denied), God dwells with him tlirough the Spirit, and he in God — They have witnessed the great love of God to mankind in sending his Son to die in the flesh — God is love, and he who dwells in love to God and man is full of God, for God is the essence of love ; and love is made perfect by God uniting man to himself by his Holy Spirit ; which union gives him confidence in the day of judgment, and removes all his fears — He that feareth liath not received that fulness of love to God and man, which proceeds from God, and is the abiding witness of the Spirit, renewing the image of God in man — the love of man to God proceeds from God's love shown to them — He, therefore, who asserts that he loves God, and hates his brother, whose excellences and good qualities he has seen, and therefore will be disposed to love, cannot love God, whose perfections can- not be seen — God has also commanded that they should give a proof of their love to him, by their love to mankind. § 10. ^ Beloved, "let us love one another : for love is of God ; and every a ch. 3. 10, n, one that loveth is born of God, and knoweth God ; ^ he that loveth not 'knoweth not God, for "God is Love. ^ In ''this was manifested the ^■ love of God to'ward us, because that God sent his Only-begotten Son ^ ]"{^^ 3' jg into the world, "that we mio'ht live through him. ^° Herein is love, •'^not i^°'"; ^-^-^f ^■ ^ ~ o _ J .30. ch. 3. 16. that we loved God, but that he loved us, and sent his Son ^to he the e ch. 5. 11. Propitiation for our sins. ^^ Beloved, ''if God so loved us, we ought ■''^"^"g^g^^g also to love one another. ^~ No 'man hath seen God at any time : if T''- 3- 4. ' we love one another, God dwelleth in us, and ^his love is perfected in f j/j^t.' %. 33. us. ^^ Hereby 'know we that we dwell in him, and he in us, because l^^^^l^^^'^'^- he hath given us of his Spirit. i John 1. is. ^'^ And 'we have seen and do testify that "the Father sent the Son veT.'ao.^' ^^' to he the Saviour of the world. ^^ Whosoever "shall confess that Jesus i ch. 2. 5. ver. is. is "the Son of God, God dwelleth in him, and he in God. "^ And we \lf^_^^-^o- '^^■ have known and believed the love that God hath to us. ''God is Love ; i John 1. 14. ch. and 'he that dwelleth in love dwelleth in God, and God in him. ', ', ' „ ■' ^ m John 3. 17. ^^ (Herein is *our love made perfect, that ''we may have boldness in n Rom. lo. 9. ch. the day of judgment ; "because as he is, so are we in this world. ^' ^' ^1 ^^ There is no fear in love, but perfect love casteth out fear ; because p ver. s. fear hath torment : he that feareth 'is not made perfect in love. ^"^ We j^ver. 12. ch. 3. love Him, because He first loved us.) ^^ If "a man say, I love God, *G,.iovewithu$. and hateth his brother, he is a liar. For he that loveth not his brother ^ Jam. 2. is. ch. 2 28 & 3 19 whom he hath seen, how can he love God "whom he hath not seen ? 21. ' ^^ And ""this commandment have we from him, That he who loveth * ''I'-^-S- God love his brother also. ch'.2.4. &3. 17. ' § 11.— c7(aB. V. 1-12. 7/- ^^- „ ^ -r „ Matt. 22. 37, The Apostle, after having declared that all who believe that Jesus is the Christ are born 39. John 13. 34. of God by the influence of his Spirit, asserts that those who love God, their spiritual 23 ' " "^ " ' Father, must necessarily love his children — Tlie best criterion they have of judging of their own faith, is to find out whether their love to the children of God proceeds from a right principle, from love to God and obedience to his commandments ; which are not burthensome to those who love God — Those who are spiritually regenerated are able, by a true faith in the Son of God, to overcome all tlie temptations of the world — This is that Jesus, who was proved in human form to be the promised Mes- siah, by water at his baptism, by a Voice from heaven, and tlie visible descent of the Holy Spirit — and not by water only, but by blood — by the sacrifice of his humanity, when the same Spirit bore witness to his divinity, and the accomplishment of all prophecy, by his resurrection ; and the Spirit cannot deceive — There are Three that bear record in heaven ; the Father, by accepting the atonement of his Son — The Word, who presents his crucified body before tlie throne of God — The Holy Ghost, by whom the Word was conceived, and made Flesh ; and these Three are One, as to the unity of their design, and the divinity of their nature — And there are three that bear wit- ness on earth ■ the Holy Spirit, by his miraculous and sanctifying influences, and by the 436 THE FIRST EPISTLE OF JOHN. [Part XV. written word — The water of baptism, by which mankind are admitted into the family of God, the Visible Church, and receive a new and spiritual birth — And the blood of Christ, which is represented in the Eucharist, and shows forth the sacrifice of his humanity, by which the new and eternal life is obtained — And these three are con- stantly witnessing on earth the efEcacy of Christ's death, his humanity and deity — If the testimony of human evidence is received (Deut. xvii. 6.), the testimony of God is greater ; for he who has faith in God shall have the witness of the Spirit within himself, regenerating his whole nature — but he who believeth not maketh him a liar ; refusing to believe the testimony God has given in his prophecies, and wonderful interpositions, to attest the divinity of Christ — The testimony witnessed by the Three in heaven, and the three on earth is, that God will give to man eternal life through his Son — He that conforms himself to the image of Christ, making a sacrifice of flesh (blood), hath the' heavenly life begun in him ; and he that does not conform himself S ^^- to his image, has no reason to expect the eternal life obtained through Clirist. a John 1.12. 1 Whosoever "believeth, that 'Jesus is the Christ, is 'born of God ; 4. a', 15. ' ' ''and every one that loveth Him that begat, loveth him also that is c John 1. 13. begotten of Him. ® By this we know that we love the children of God, e j^hnw 15 "1 ^vhsn we love God, and keep his commandments. ^ For "this is the love |3. ^ 15. 10. ' of God, that we keep his commandments ; and his -^commandments are / Mic. 6. 8. Matt. Hot giicvous. ^ For ^whatsoevcr is born of God overcometh the world ; wohn 16 33 ch ^"^ ^^^® ^^ ^^^ victory that overcometh the world, eve7i our faith. ^ Who "3. 9. & 4. 4. is he that overcometh the world, but ''he that believeth that Jesus is Hhe \h *4°'^i5'^' ^'^" ^^^ of God ? ^ This is he that came ■'by water and blood, even Jesus i See Mark 1. 1. Chiist, (uot by watcr only, but by water and blood ;) ^and it is the Spirit j John 19. 34. ^^la.^ bcarcth witness, because the Spirit is Truth. ^ For there are three 'i5?26. &,' 16.' 13. that bear record [[in heaven, the Father, 'the Word, and the Holy 1 Tim. 3. 16. Qhost : "and these three are One. ^ And there are three that bear wit- i John 1. 1. Kev. 19- 13- ness in earth]], the Spirit, and the water, and the blood : and these three M jo'hn8''i7*'i8. 3.gree in one. ^ If we receive "the witness of men, the witness of God Matt. 3. 16, 17. is greater : "for this is the witness of God, wliich He hath testified of o Mill ^his Son. ^° He that believeth on 'the Son of God "^hath the witness p See Markl. 1. . ^ g See Mark 1.1. m himselfj he that believeth not God hath made him a liar, because '■g^°"4 g-^^ he beheveth not the record that God gave of 'his Son. ^^ And "this is « john3. 33. & the record — That God hath given to us eternal life, and "this life is in ^^'^\, , , , ""his Son. ^-He^'that hath the Son hath life; and he that hath not t See Mark 1.1. ^, „ p/-,iii .i-r u ch. 2. 25 the Son oi God hath not hie. V John 1. 4. ch wSee Mark 1. 1. § 12.— chap. V. 13, to the end. a; John 3. 36. & 5. St. John writes these things to them, that they may ascertain whether they have the 24. witness of the Spirit within themselves by the regeneration it produces, and that they y See Mark 1. 1. ^^^^ continue in the faith of the Son of God — And this is the great privilege of their faith ; that, if they pray for any thing which is consistent with the revealed will of God, God will hear them, and grant their petitions — If any man see his brother afflicted for a sin of infirmity or ignorance, he shall pray to God for his pardon and restoration — But there is a sin unto death — the sin of apostacy from Christianity, or a total and wilful rejection of it, which it is useless to pray^ for ; for such offenders renounce the only condition of salvation — Every unrighteous action is sin, being a violation of the Law of God, and merits temporal death — but those sins which are § 12. not presumptuous and wilful should be interceded for, and, on repentance, a pardon a The alteration may be hoped for — Those who are regenerated by the Holy Spirit do not continue in of this verse IS gj^^^ being preserved by divine grace from the assaults of the Devil, so that they are mity with Dr. not enslaved by him — Christians are assured by the influences of the Spirit that they Knapp's text ; ^^g ^jgj-jj gf Q-o^j j ^ut the world (unregenerate and wicked men) are still lying wounded sion reads thus : and slain under the dominion of the Wicked One — But Christians know that the These things have g^^ ^f q^^ g^j„g jjj ^j^g fjggj, a,nd hath given them a spiritual understanding, that 7 written rintoynu , , „ , S , i , • , , , i ■ ^ i it that believe onthe they may have the knowledge of the true God, and be united to hnn through Jesus name of the Son Christ, who partakes of the proper Deity of his Father, and to those who are united may In'owThatye to him through his Spirit he imparts eternal life — On this account he exhorts them, as have eternal Ufe, beloved children, to keep themselves from apostacy, or any false worship, and from believe ol tile' every thing that would alienate their affections and worship from the True God, who name of the Son preserve them to eternal life. of Oud. — Ed. i^ j(onn2o.3i. 13 ^HESE "thiugs have I Written unto you, 'that ye may know, that !ch'wl^'^' ye that believe on the Name of 'the Son of God have eternal life. Sect. XIX.] THE SECOND EPISTLE OF JOHN. 437 ^"* And this is the confidence that we have "in Him, that, "^if we ask * or, cmceming any thing according to his will, he heareth us ; ^° and if we know that ^ ch! 3. s. He hear us, whatsoever we ask, we know that we have the petitions e/ob 42.8. jam that we desired of Him. /iiatt. 12. 31, ^'^ If any man see his brother sin a sin ivJiich is not unto death, he ^likl^if 10^' shall ask, and 'He shall give him hfe for them that sin not unto death. Heb. 6. 4, 6. & ^'There is a sin unto death : 'I do not say that he shall pray for it. g j'er."?. le. &. ^' All ''unrighteousness is sin : and there is a sin not unto death. I*- "• ■'°''° ^'''• ^^ We know that Hvhosoever is born of God sinneth not ; but he that h ch. a. 4. is begotten of God -'keepeth himself, and that Wicked One toucheth him not. ^^ Aiid we know that we are of God, and ''the whole world j Jam. 1. 27 lieth in wickedness. --' And we know that 'the Son of God is come, f ^''';^-t and '"hath given us an understanding, "that we may know Him that is true, and we are in Him that is true, even in his Son Jesus Christ, n John it. 3. "This is the true God, ^and eternal hfe. 21 Little children, ^keep your- .^^J^fl'^, selves from idols. FAmen.! 6. & si. 5. John ■- -" 20. as. Acts 20. [-] 2S. Kona. 9. 5. EXD OF THE FIRST EPISTLE OF JOHN. I 1 Tim. 3. 16. Tit. 2. 13. Heb. 1.8. ] Pet. 1. 23. ch 3. 9. I See ilark 1. 1. m Luke 24. 45. THE SECOND EPISTLE OF JOHN. ? Icor.'io.k' St. John ivrites this Epistle to caution a Christian Mother and her Children against the Seductions and pernicious Errors of the false Teachers, supposed to he a Sect of the Gnostics.'^ § 13. — verse 1—3. c J3 The Salutation. „ „^^ ,- ,^ oo p bee -Note Jo. ^ The Elder unto the Elect Lady and her children, "whom I loA'e a i John 3. is. in the truth, (and not I only, but also all they that have known 'the j zohnu'.^^' truth :) - for the truth's sake, which dwelleth in us, and shall be Avith us ^^i. 2. 5, m. & for ever. ^ Grace *be with you. mercy, and peace, from God the Father c'oi. 1. 5. and from the Lord Jesus Christ the Son of the Father, "in truth and 1 Timril. love' ' Heb. 10. 26. 1 Tim. 1. 2. § U.-^-erse 4, to the end. " "'"■ ^■ The Apostle mentions his joy at finding some of her children conducting themselves according to the pure doctrines of the Gospel — He exhorts her to Christian love, not cts in ohedience to a command never hefore delivered, but to a command which was given from the very beainning, and which the Apostles constantly preached — The great proof of love to God is obedience and conformity to his commands ; and this is the great commandment, that they should believe in Him whom God hath sent (John vi. 29.) — These doctrines were preached to them from the beginning, that they might have proper motives and principles for their love and obedience — It is now particularly necessary to remind them of these, because many deceivers are gone out into the world, who deny that Jesus Christ had come in the flesh, regarding his death and suiTering as appearances, and not as reahties — every teacher who teaches such doc- trines is the False Prophet, and the Antichrist, foretold by Jesus Christ (1 John ii. 13.) — He therefore beseeches the Elect Lady and her children not to be deceived by them — Whoever transgresses by teaching other doctrines than those taught by Christ and his Apostles, hath no communion with God as their Father — But he that continues in these doctrines, hath communion with God as his Fatlier, and the Son of God as his Saviour — Any teacher who holds not the doctrine, that Christ came and suffered in the flesh for man, is not to be received into the house, nor salutations of good suc- cess ofiered to him — For he that treats such as a Christian brother, by giving him pro- ^ tection and encouragement, accredits his ministry, and becomes a partaker of the ° "^ ohn3. mischief he may commit. ' *& 3.°ll.^' ^' ^ ■*! REJOICED greatly that I found of thy children "walking in truth, \l°W^^-^ as we have received a commandment from the Father. ^ And now I a. iPet. 4. k' beseech thee, Lady, ''not as though I wrote a new commandment unto ^ john 14. 15.21. thee, but that which we had from the bes:inmng. 'That we love one f /l" \"- . , . 1 R A 1 ^ 7 • • 1 1 JOOQ 2, O. £.0. another. ^ And ^this is love, that we walk after his commandments. ^■ VOL. TI, KK* 438 THE THIRD EPISTLE OF JOHN. [Part XV. e 1 John 2. 24. / 1 John 4. 1. g 1 John 4. 2, 3. h 1 John 9. 22. & 4.3. i Mark 13. 9. j Gal. 3. 4. Heb. 10. 32, 35. * Or, gained ; Some copies read, which ye have gained^ but that ye receive, k 1 John 2. 23. I Eom. 16. 17. 1 Cor. 5. U. & 16. 22. Gal. 1.8, 9. 2 Tim. 3. 5. Tit. 3. 10. m 3 John 13. t Gr. raoKt/i to mouth, n John 17. 13. 1 Johrf 1. 4. X Or, j/OKr. 1 Pet. 5. 13. § 15. q See Note 39i a 2 John 1. * Or, truly. f Or,pra^. i 2 Jolin 4. c 1 Cor. 4. 15. Philemon 10. This is the commandment, That, 'as ye have heard from the begin- ning, ye should walk in it. ''' For -^many deceivers are entered into the world, ^who confess not that Jesus Christ is come in the flesh. "This is a deceiver and an Antichrist. ^ Look *to yourselves, ■'that we lose not those things which we have *wrought, but that we receive a full reward. ^ Whosoever ''transgresseth, and abideth not in the doctrine of Christ, hath not God : he that abideth in the doctrine of Christ, he hath both the Father and the Son. i° If there come any unto you, and bring not this doctrine, receive him not into your house, 'neither bid him God speed. " For he that biddeth him God speed is partaker of his evil deeds. ^^ Having "many things to write unto you, I would not write with paper and ink ; but I trust to come unto you, and speak tface to face, "that tour joy may be full. ^^ The "children of thy elect sister greet thee ! [Amen.] [end of the second epistle of JOHN.] THE THIRD EPISTLE OF JOHN. St. John ivrites this Epistle'^ to Gains, to praise him for his steadfast Faith and Kind,ness to some Christian Brethren and Stransers, and to recommend them again to his Protection and, Benevolence — to re- buke and to caution him against the presumptuous Arrogance of Diot- rephes, ivho had denied his Authority, and disobeyed Ms Injunctions, and to recommend Demetrius to his Attention, and the Imitation of the Church. § 15. — verse 1, to the end- The aged Apostle to Gams, the beloved of all who knew him, who is beloved also of the Apostle, according to the truth— He prays that his temporal prosperity and health may be in proportion to his virtues and spiritual attainments, that he may long live a blessing to the Church — His great joy when he was informed of his continuing in the true doctrines of the Gospel — He has acted towards the brethren and strangers agree- ably to the true faith ; and they have borne testimony before the church to his Chris- tian love and benevolence, whom he will do well to assist a second time in a manner worthy of God, from the divine principle of love which his Spirit imparts — For it was for the sake of Christ, and preaching his Gospel to the Gentiles, that the brethren went out, receiving nothing for their labors, that they might not have their success diminished by a suspicion of mercenary motives — Those who remain at home should entertain and receive into their houses the laborers who leave their homes, and make distant journeys for the sake of the Gospel, that by contributions they may assist ahd encourage them, and so become joint laborers with them — He had written a letter to this effect to the Church of which Gaius was a member ; but Diotrephes, who had assumed an arrogant preeminence, denied his apostolical authority, and probably sup- pressed the letter — The Apostle threatens to punish him signally for his deeds, as they impeded and injured the cause of truth and Christianity — He calumniated the apostles — refused to obey their injunctions — and cast out of the Church those who did so, relieving the necessities of the brethren — He e.xhorts them not to follow the exam- ple of Diotrephes, but to imitate that which is good, knowing that such are begotten of God — He recommends the example of Demetrius, who, on the contrary, is praised by all men for his Christian graces and virtues, by the Gospel itself, and by the Apostle, whose testimony they are assured is true and impartial — He excuses himself for not writing more fully on these matters, but intends soon to see Gaius-— His ben- ediction and salutation. ^ The Elder unto the well-beloved Gaius, "whom I love *in the truth ! ^ Beloved, I twish above all things that thou mayest prosper and be in health, even as thy soul prospereth. ^For I rejoiced greatly, when the brethren came and testified of the trutli that is in thee, even as 'thou walkest in the truth. ^ I have no greater joy than to hear that "ray children walk in truth. ^ Beloved, thou doest faithfully whatsoever Sect. XX.] ON THE COMPLETION OF THE CANON. 439 thou doest to the brethren, and to strangers, "^ which have borne wit- ness of thy charity before the Church ; whom if thou bring forward on their journey tafter a godly sort, thou shalt do well. '' Because that xot. worthy of for his Name's sake they went forth, ''taking nothing of the Gentiles. ^ iVor. 9 12 ® We therefore ought to receive such, that we might be fellow-helpers is. to the truth. ^ 1 wrote unto tlie Church ; but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 1° Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words : and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church. " Beloved, 'follow not that which is evil, but ^^IV^ iV^^; p' that which is good. -^He that doeth good is of God ; but he that doeth 3! 11! evil hath not seen God. ^ll°X^-^^' ^ 1^ Demetrius ^lath good report of all men, and of the truth itself; g iTim. 3. 7. yea, and we also bear record, ''and ye know that our record is true. a John 21. 24. 1^ I 'had many things to write, but I will not with ink and pen write « 2 John 12. unto thee ; ^* but I trust I shall shortly see thee, and we shall speak *face to face. Peace be to thee ! Our friends salute thee : greet the *,„^j,"jf °"''' '" friends by name. END OF THE CANON OF THE NEW TESTAMENT. Section XX. — St. John sanctions the Books of the Neio Testament, and completes the Canon of Scripture by writing his Gospel, at the request of the Church at Ephesus. The close of the apostolic age now drew near. The former Dispensation had been abrogated, and Jerusalem destroyed. The building up of the visible Church was consigned to another order of instructors, under the abiding and miraculous influence of the same Spirit. One thing alone was wanting to complete the sanctions of the Gospel of Christ, and to give permanence to the teaching of the apostles. The Jew was able to appeal with boldness to a collection of Inspired Writings, and it was necessary that the Christian should be able to appeal to the same authority. Another volume of Scripture was essential to the New Dispensation ; originating in the same divine source, confirmed by similar evidence of prophecy, miracle, and purity of precept and doctrine. For this purpose the beloved disciple was preserved in life to a very late period, till the numbers of Christians had so increased, that the heathen temples, as Pliny affirmed, in his celebrated letter to Trajan, had begun to be deserted. For the instruction of these immense mul- titudes three Gospels, tlie Book of the Acts, and all the Epistles had been already written ; and it is not improbable that a general expectation might have prevailed throughout the Churches, that the last of the Inspired Apostles would sanction with his approbation the books which had already been written — that he would approve or condemn the novel opmions which had begun to divide the infant, or the more established, societies — that he would relate, for the benefit and con- solation of Christians, the more impressive conversations and dying instructions of our blessed Lord — and, finally, close the Canon of the New Testament, by his universally-acknowledged authority, before the age of miracle and inspiration had ceased. Whether it has ceased for ever on earth, or only till the millennial day of universal righteousness, is among the unrevealed mysteries of Christianity. The contents of St. John's Gospel, and the evidence of ecclesiastical history prove to us, that the greater part of these things have been done, and that the Canon of Scripture was now closed, till the end of the Christian dispensation. The evidence, however, which still remains upon this subject will not appear to many persons altogether decisive. What that is I shall collect from Lampe. As the canon of the Old Testament was completed by Simon the Just, the last of the great Sanhedrin, so is it probable the canon of the New Testament was completed either by St. John, or that disciple who might be the survivor of the one hundred and twenty, the number of the Sanhedrin, who met at the day of Pentecost. It is not probable that any of tliese outlived St. John, who died nearly seventy years after the ascension of his Divine Master. I am of opinion that the canon of Scripture was completed before tlie persecution of Trajan, that the Christians under that terrible visitation, upon the cessation of the spirit of prophecy, which in all their distresses had been the evidence of their faith, and their unfailing consolation, 440 ON THE COMPLETION OF THE CANON. [Part XV. might have the complete and perfect Scripture, to direct and comfort them. The Gospel of St. Matthew was written during- the Pauline persecution — that of St. Mark in the Herodian — that of St. Luke about the time of the Neronian — and if the Gospel of St. John was written, and the canon of Scripture completed, in anticipation of the Trajanian persecution, the blood of the martjTS, in a new and more impressive sense, may be justly called the seed of the Church. Eusebius is generally considered as affording decisive evidence that the canon of Scripture was completed by St. John. In the Third Book of his Ecclesiastical History, this historian gives an account of the bishops who presided over the Churches of Rome, Jerusalem, and Alexandria. From mentioning Ignatius, bishop of Antioch, and Simeon, bishop of Jerusalem, he proceeds to relate some traditional stories of St. John, who was the contemporary of both. He then goes on to mention the writings of the Apostle, and informs us that St. John wrote his Gospel to relate the circumstances which had been omitted by the other Evangelists, particularly those which occurred at the commencement of our Lord's ministry. The Apostle approved of all that had been said by the three Evangelists ; he confirmed their declarations by his own testimony, and added his own Gospel to complete whatever in theirs might be deficient. This testimony of Eusebius does not appear to Mosheim to be sufficient to convince us that St. John, completed the canon of the New Testament. He certainly says nothing of the Acts or the Epistles : as these, however, were undoubtedly and unanimously received as Inspired Books by the great majority of Christians, and as the Acts were written by St. Luke, and formed as it were the second part of the Gospel ; and the Epistles of St. Paul were so interwoven with the history of his travels, by St. Luke, that they could not be separated ; it is difficult to believe that the Apostle should have sanctioned the Gospels alone, and not have confirmed also the authority of their inseparable and inspired appendages. It is true that Eusebius confines his testimony to the Gospels ; but he does not do this in such a manner that we are necessarily led to suppose that he omitted to approve of the remainder of the Sacred Writings. The general and ancient tradition may supply the place of more demonstrative evidence with those who are contented with the authority of antiquity without decided evidence of another kind ; provided there be nothing which is absurd in itself, inconsistent with Scripture, nor opposite to authentic evidence. It is not, however, improbable that those Epistles, which were not received by all Cliristians into the canon, immediately on their first publication, had been neglected by the Gentile Christians, because they were principally addressed to the converts from among the Jews, or to the Hebrews generally. Should this conjecture be well founded, they might not have been known to the Church at Ephesus at this time, and possibly, therefore, were not included in the collection of Inspired Writings which were submitted at Ephesus to St. John, and received tlie sanction of that apostle. It has been supposed by many, that the New Testament contains internal evidence that the canon of Scripture was now fixed by St. Jolm ; or that the Gospels, the Acts, the Apocalypse, and the universally-received Epistles, were sanctioned by his authority. The passage (Apoc. xxii. 18, 19.) in which a blessing is pronounced upon all who hear the words of this book is said to refer not merely to the Apocalypse, but to the whole word of God ; this opinion, however, does not seem to be supported by the context. Augustine (ap. Lampe) asserts that the canon of Scripture was confirmed, from the times of the apostles, by the episcopal successions and early Churches. Lampe quotes also Jerome and Tertullian, who do not, however, speak with decision. The prolonged life of the Apostle, after whom no inspired booli: could be expected by the Churches, his certain knowledge of the books which had already been so universally received, and the necessity of his approbation, or condemnation, combine to render him the one individual who was called upon to decide the authority of the books, and to complete the canon. Irenseus seems to allude to the completed canon, when, soon after the death of St. John, he says concern- ing Polycarp, "He always taught those things which he had learned from the apostles, which the Church had delivered, and which alone are true." The last writer who has studied the subject, was the late lamented and learned Mr. Rennell, who has been so prematurely removed from the scene of his useful labors. In his observations on the compilation of the apocryphal writings of the apostolic age, published by Mr. Hone, he observes : — " TVJien was the canon of Scripture determined ? It was determined immediately after the death of St. John, the last survivor of the apostolic order. The canon of the Gospels was deter- mined indeed before his death ; for we read in Eusebius, that he gave his sanction to the three other Gospels, and completed this part of the New Testament with his own. By the death of St. John the catalogue of Scripture was completed and closed. We have seen from the testimony both of themselves, and of their immediate successors, that the inspiration of writing was strictly confined to the apostles, and accordingly we find that no pretensions were ever made by anj true Christian to a similar authority. Sect. XX.] ON THE COMPLETION OF THE CANON. 441 "-6;/ ''■''<""■ ■^^^s the canon of Scripture determined ? It was determined, not by the decision of any individual, nor by the decree of any council, but by the general consent of the whole and every part of the Christian Church. It is indeed a very remarkable circumstance, that among the various disputes which so early agitated the Church, the canon of Scripture was never the subject of controversy. If any question might be said to have arisen, it had reference to one or two of those books which are included in the present canon ; but with respect to those which are out of the canon, no difference of opinion ever existed. " The reason of this agreement is a very satisfactory one. Every one who is at all versed in ecclesiastical history is aware of the continual intercourse which took place in the apostolic age between the various branches of the Church Universal. This communication, as Mr. Nolan has well observed, arose out of the Jewish polity, under which the various synagogues of the Jews, which were dispersed throughout the Gentile world, were all subjected to the Sanhedrin at Jeru- salem, and maintained a constant correspondence with it. Whenever then an Epistle arrived at any particular Church, it was first authenticated ; it was then read to all the holy brethren, and was subsequently transmitted to some other neighbouring Church. Thus we find that the authentication of the Epistles of St. Paul was ' the salutation with his own hand' (2 Thess. iii. 17.), by which the Church, to which the letter was first addressed, might be assured that it was not a forgery. We find also a solemn adjuration of the same Apostle, that his Epistle ' should be read to all the holy brethren ' (1 Thess. v. 27) ; and again, that his Epistles should be transmitted to other Christian communities. 'When this Epistle is read among you, cause that it be read also in tlie Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea ' (Col. iv. 16.) From this latter passage we infer, that the system of transmission was a very general one ; as the Epistle, which St. Paul directs the Colossians to receive from the Laodiceans, was not originally addressed to the latter, but was sent to them from some other Church. To prevent any mistake or fraud, this transmission was made by the highest authority, namely, by that of the bishop. Through him official communications were sent from one Church to another, even in the remotest countries. Clement, the bishop of Rome, communicated with the Church at Corinth ; Polycarp, the bishop of Smyrna, wrote an epistle to the Philippians ; Ignatius, the bishop of Antioch, corresponded with the Churches of Rome, of Magnesia, of Ephesus, and others. These three bishops were the companions and immediate successors of the apostles, and followed the system of correspondence and intercourse which their masters had begun. Considering all these circumstances, we shall be convinced how utterly improbable it was, that any authentic work of an apostle should have existed in one Church, without having been communicated to another. It is a very mistaken notion of Dodwell, that the books of the New Testament lay concealed in the coffers of particular Churches, and were not known to the remainder of the world until the late days of Trajan. This might have been perfectly true with respect to the originals, which were doubtless guarded with peculiar care in the custody of the particular Churches to which they were respectively addressed. But copies of these originals, attested by authority of the bishop, were transmitted from one Church to another with the utmost freedom, and were thus rapidly dispersed throughout the whole Christian world. As a proof of this, St. Peter, in an epistle addressed generally to the Churches in Asia, speaks of ' all the Epistles ' of St. Paul, as a body of Scripture universally circulated and known. " The number of tlie apostles, including Paul and Barnabas, was but fourteen ; to these, and to these alone, in the opinion of the early Church, was the inspiration of writing confined : out of these, six only deemed it necessary to write ; what they did write was authenticated with the gi-eatest caution, and circulated with the utmost rapidity ; what was received in any Church as the writing of an apostle was publicly read ; no Church was left to itself, or to its own direction ; but was frequently visited by the apostles, and corresponded Avith by their successors ; all the distant members of the Church universal, in the apostolic age, being united by frequent inter- course and communication, became one body in Christ. Taking all these things into our consid- eration, we shall see with what ease and rapidity the canon of Scripture would be formed, there being no room either for fradulent fabrication on the one hand, or for arbitrary rejection on the other. The case was too clear to require any formal discussion, nor does it appear that there , was any material forgery that could render it necessai-y. The writings of the apostles, and of the apostles alone, were received as the word of God, and were separated from all others, by that most decisive species of authority— the authority of a general, an immediate, and an undisputed consent. " This will appear the more satisfactory to our minds, if we take an example from the age in which we live. The letters of Junius, for instance, were published at intervals within a certain period. Since the publication of the last authentic letter, many under that signature have appeared, purporting to have been written by the same author. But this circum^stance throws no obscurity over the matter, nor is the canon of Junius, if I may transfer the term from sacred to VOL. II, 56 442 ON THE COMPLETION OF THE CANON. [Part XV. secular writing, involved thereby in any difficulty or doubt. If it should be hereafter inquired at what time, or by what autlaority the authentic letters were separated from the spurious, the answer will be, that such a separation never took place ; but that the canon of Junius was deter- mined immediately after the date of the last letter. To us who live so near to the time of pub- lication, the line of distinction between the genuine and the spurious is so strongly marked, and the evidence of authenticity on the one side, and of forgery on the other, is so clear and convin- cing, that a formal rejection of the latter is unnecessary. The case has long since been deter- mined by the tacit consent of tlie whole British nation, and no man in his senses would attempt to dispute it. "Yet how much stronger is the case of the scriptural canon. The author of Junius was known to none, he could not therefore of himself bear any testimony to the authenticity of his works ; the authors of the New Testament were known to all, and were especially careful to mark, to authenticate, and to distinguish their writings. The author of Junius had no personal character which could stamp his writing witJi any high or special authority : whatever proceeded from the apostles of Christ was immediately regarded as the offspring of an exclusive inspiration. For the canon of Junius we have no external evidence, but that of a single publisher : for the canon of Scripture we have tlie testimony of Churches which were visited, bishops who were appointed, and. converts innumerable, who were instructed by the apostles themselves. It was neither the duty nor the interest of any one, excepting the publisher, to preserve the volume of Junius from spurious additions ; to guard the integrity of the Sacred Volume was the bounden duty of every Christian who believed that its words were the words of eternal life. " If, then, notwithstanding these and other difficulties, which might be adduced, the canon of Junius is established beyond controversy or dispute, by the tacit consent of all who live in the age in which it is written ; there can be no reason why the canon of Scripture, under circumstances infinitely stronger, should not have been determined in a manner precisely the same ; especially when we remember, tliat in both cases the forgeries made their appearance subsequently to the determination of the canon. There is not a single book in the spurious department of the apoc- ryphal volume which was even known where the canon of Scripture was determined. This is a fact which considerably strengthens the case. There was no difficulty or dispute in framing the canon of Scripture, because there were no competitors, whose claims it was expedient to examine, no forgeries whose impostures it was necessary to detect. The first age of the Church was an age of too much xugilance, of too much communication, of too much authority, for any fabricator of Scripture to hope for success. If any attempt was made, it was instantly crushed. When the authority of the apostles and of the apostolic men had lost its immediate influence, and heresies and disputes had arisen, then it was that forgeries began to appear. But by this time the canon of Scripture had taken such firm root in the minds of men, that it resisted every effiart to supplant it. Nothing, indeed, but the general and long-determined consent of the whole Christian world could have preserved the Sacred Volume in its integrity, unimpaired by the mutilation of one set of heretics, and unencumbered by the forgeries of another." The time of St. John's death is very uncertain. Jerome (in Covin, lib. i. c. 14.) affirms, that he died worn out with age. Irenteus (L ii. c. 39. 1. iii. c. 3.) tells us, that he survived to the reign of Trajan. Usher and Beveridge (de Martyr. Ignat. p. 177, in Canon Aposi. 1455) refer his death to the second year of Trajan. Eusebius, witli a great number of the fathers, Jerome, Ter- tullian, Origen, and others, place it in tlie third. The Paschal Chronicle assigns it to the seventh year of that emperor. He died at Ephesus, in expectation, says the Arabian author, of his blessedness : by which expression we may infer, that he met the last enemy of man with that serene and peaceful and well-founded hope, which is the best assurance of the happy immortality of every privileged Christian. It is needless to repeat the eulogies with which affection and admiration have united to commemorate the deatii of this amiable Apostle. The Protestant theologian will require more authentic evidence than the reporters of the wonderful tales, to which I allude, can produce, before he can credit that St. John never died, that he only lay sleeping in his grave, as appeared from the boiling or bubbling up of the dust, which was moved by his breath ; and many other gravely related histories, which excite but our smiles. His body is buried in peace, but his name liveth for evermore. So long as the present Dispensation shall continue, and the Christian Church be commanded to pursue its painful way through the wilderness of this world, to that land of peace and rest, where the spirits of the prophets and apostles await their companions and followers from among mankind ; so long as a blasphemer against the Divinity of the Son of God shall laugh to scorn our prayers to a crucified Redeemer ; so long siiall the inspired pages of this beloved disciple erect in our hearts the best monument to his memory''. "■ Sic Amesius, Theol. lib. i. c. 34. § 35. " Canonem V. T. constituerunt ProphetsE, et Cliristus ipse testimonio bug approbavit. Canonem N. T. una cum veteri comprobavit et obsignavit Apostolus Johan- Sect. XXI.] ON THE CONDITION OF THE JEWS. 443 Section XXL — Brief View of the Condition of the Jeius, the Stations of the Sanhcdrin, and its Labors, before the final and. total Dispersion of their Nation; loith an Outline of the History of the Visible Church from the closing of the Canon of Scripture, to the present Day ; and the Prospects of the permanent Hap- piness of Mankind, in the present and future World. The first century of the Christian jera is the most eventful in the annals of the human race. The institutions of Christianity had succeeded to the institutions of the Law of Moses. The temple of God upon earth, which had opened its gates to tire people of one favored country alone, was taken down, and the whole world- was invited, by the preachers of the holy Gospel, to enter into another temple of God upon earth, whose gates stood open night and day, to receive all nations, and kindreds, and people, and tongues. It may be useful, in the conclusion of this work, to cast a rapid glance over the past history of that religion, which Christ and his apostles, and their successors in the Christian ministry, have established. From this we shall be naturally led to consider the state of Christianity in our own age, not merely in England, or in Europe, but through the world. The appearances of the present times, the expectations of wise and good men, and the express predictions both of the old prophets and of the Christian Scriptures, will justify us in anticipating the eventual comparative perfection of mankind, and the universal establishment of the one pure religion in this world, before the arrival of that solemn day, when the theatre on which the great drama of man has been acted will be swept away fi-om existence. We will compare the state of the world at the beginning of the century before the birth of Ciirist was announced to the shepherds, with its condition at the death of the last of the apostles. At the commencement of the century in wliich the Redeemer of mankind became incarnate, the world was divided into two classes, the Pagans and the Jews. The former of these had entirely forgotten the object for which mankind had been originally created ; and, among the latter, the remembrance of that object was confined to a very few who still retained the spiritual meaning of their Scriptures, and anticipated a Deliverer from the dominion of ignorance and wickedness, rather than a Saviour from the Roman yoke. The degeneracy of mankind was daily increasing > and the Church of God, that is, that portion of the visible Church which had preserved itself pure from the universal corruption, was so rapidly diminishing, that there was danger lest the world should return to the same condition to which it had been reduced, when eight persons only were saved from the deluge, or when ten worshippers of Jehovali could not be found to preserve the cities of the plain. Among the heathen all classes had become foolish. The magistrates and the statesmen of antiquity considered religion as a useful engine of state ; tlie philosophers, bewildered among their metaphysical dreams, and involved in endless disputations and divisions, considered all rehgions as equally false, and equally true ; justly despising the inconsistencies of the popula.r mythology, they knew not where to rest. The scanty remains of the ancient truth, which tradition still preserved among them, was obscured by innumerable absurdities. Neither the hope of good, nor the fear of evil, animated the popular devotion ; while tlie very superstitions, which the wander- ing reason of their pretended philosophy despised, were rendered more binding upon the ignorant populace, by the outward compliance of the philosophers with all its rites and ceremonies. The teachers of the Jews had secularized the religion of their fathers. The magnificent promises and splendid predictions of the propliets, which describe the spiritual glories of the expected Mes- siah, were interpreted of a temporal dominion. The maintainors of the spiritual interpretation were treated with contempt. The two classes of teachers, who divided the affections of the people, united in ridiculmg the holiness of heart and life required by the Law of Jehovah. The Sadducees denied the doctrine of a future state, and the consequent sanctions of an invisible world ; the Pharisees resolved the religion of Moses and of the prophets into the belief of traditions, and at- nes, auctoritate divina instructus, Apoc. xxii. 18, 19. Idem videtur Pareo, Pigneto, et aliis ad h. 1. Hei- deg-gerus, Co?-/). Theol. loc. ii. p. 61. addit, Johannem canonem N. T. clausisse, cum solenni voto ; ' Etiam veni, Domine Jesu ! ' Scripturam N. T. cum ultimo Christi adventu ita conjunxit, uti dim Malachias Scripturam N. T. cum Ministerio Johannis BaptistiE connexuit. Sed et vetustiores Apocalypgin pro si- gillo imiversae Scripture habuerunt. Anonymus quidam Grsecus apud Allatium Diss. I. de libris Eccles. GroBcorum, p. 46, — Pltoloyixij 5' anoy.aXvxpiQ naXiv 2(pQayig ni(pvxs Tijadi Tijg jii(i?.ov nuor^g. Tlicologica Apocalypsis sigillum universi libri, et totius Sacrae Scripturae est." — Lampe, Proleg. ad Johan. lib. i. cap. .5. § 13. note. The theological student, who is desirous of pursuing this subject, is referred to Dr. Cozins' work on the Canon of Scripture ; a very useful publication, which was written while the learned author was ex- pelled from his living by the parliament ; to Jones On the Canon ; Lardner's Supplement to the Credibil- ity ; Home's Crit. Introduction; and to the prefaces of commentators in general. 444 ON THE CONDITION OF THE JEWS [Part XV. tachment of external observances, and ostentatious austerities. The one destroyed internal relig-ion, by denying its necessity altogether ; the latter ruined its influence with equal efficacy, by finding a substitute for holiness. The first were condemned entirely, as the open enemies of purity, as the in- fi-dels of their day ; the last were condemned with unsparing severity, but not so universally, or totally, in that more restricted censure, " these ought ye to have done, and not to leave the other undone." The consequence of the united dereliction of both Jews and heathens was, that the knowledge and fear of God was rapidly fading away from the public faith and the private motives of mankind. The close of the century presented a strong contrast with this melancholy condition. JVTankind were now divided into three classes. The heathens, who, in addition to their former errors, had now acquired a spirit of persecution ; the Jews, who, though they had been conquered by the Pi-omans, and subjected to severe persecutions, still continued in various towns in Palestine, and throughout the empire, and whose inveterate hatred against the Clu"istians increased daily ; the third division, and it included no small portion of mankind, were the Christians, who were elected by tlie providence of God from both the former classes. Before we proceed to the history of the Christian Church, it may be advisable to inquire into the condition of the once-favored people of God, after their rejection of the Messiah had brought upon, them the accomplishment of his predictions, in the destruction of the city, and the utter ruin of their political existence. The visible true Church, in any nation, is under the protection of the peculiar providence of God, and entitled to the veneration of the people, whom it is intended to guide to future happiness so long only as it retains its spiritual fitness, and zeal, and purity, to accomplish the objects of its institution. This seems to be the lesson which the fall of Jerusalem was designed to impress upon the infant Church, which had now succeeded to the miraculous gifts and privileges of the Church of Jerusalem. Not only did tlie fallen daughter of Sion render service to her favored sister, by impressing this solemn lesson ; but she was still permitted, before the final dispersion of her sons, so to deliver the ancient Scriptures to the Gentile Churches, that their integrity and genuineness should be unimpeachable, either by the Jews or heathens. Though the city and temple of Jerusalem were destroyed, the Sanhedrin remained, and were acknowledged by the surviving Hebrews as the legitimate directors and teachers of the people. Some years before the destruction of the temple they had removed to Jabneh ; and, after that event, Rabban Jochanan ben Zacchai, the president, who had predicted the destruction of the temple forty years before, when the doors of the temple had opened without visible cause, requested permission of Titus, with whom he was in favor, to reestablish the Sanhedrin at Jabneh. Fully convinced of the truth of his own prophecy, he had entreated the people to submit to the Romans. It was possibly on this account that Titus complied with his request. He sat as president of the Sanhedrin five years after the destruction of the city. Some few of the more eminent and learned Jews, who escaped from the common slaughter, from the sale and vassalage of their countrymen, continued with him at Jabneh. Among these were R. Gamaliel, the son of the R. Simeon who was educated with St. Paul, and was killed when president of the Sanhedrin, at the siege of Jeru- salem ; this Simeon is considered by the Jews as the last of the ten eminent men who were slain by the kingdom, that is, who were put to death by the Romans. With R. Gamaliel were R. Zadok, who had emaciated his body with extreme fasting, when the doors of the temple moved on their hinges by invisible hands, R. Ehezer ben Hyrcanus, the author of Pirke Eliezer, and others whose names are still held in honor among the Jews. These men were employed to the last in making decrees respecting the ritual of the temple service, and settling questions of ceremonies ; though the glory had departed, and religion had become an empty form. " There were thirteen worship- pings, or bowings, in the temple, but the house of Rabban Gamaliel and the house of Ananias Sagan made fourteen," says a Jewish tradition. Lightfoot erroneously conjectures, that the Ana- nias, who was thus united Avith the house of R. Gamaliel in ordering the additional bowings in the temple, when it was about to be destroyed, was the same Ananias who insulted St. Paul. R. Jochanan was succeeded in his presidency over the Sanhedrin at Jabneh by R. Gamaliel. The traditions relate, that he gave offence to the people by his pride and passion, and at one period was deprived of his presidency ; he was restored to his dignity in part only, R. Eliezer being elevated to the joint administration. The presidency of these two continued twelve years; from the second year of Vespasian, to the second of Domitian. The hatred of the Romans towards the Jews had not at this time increased to its height. In the second year of Domitian, R. Akibah was their head. His presidency lasted forty years, when the Romans sacked with so much cruelty the town Bitter, or, more properly, Beth- Tar. The Jews now began to be more severely threatened, as enemies to the public peace of the empire, and to all mankind. This was the period of the dreadful insurrection at Cyrene, when they murdered two hundred and twenty thousand Greeks and Romans, under circumstances of the most revolting and shameful cruelty. A similar insurrection was made in Egypt and Cyprus, where Sect. XXI.] BEFORE THEIR FINAL DISPERSION. 445 tliey slaughtered two Iiundred and forty thousand. The principal author of this revolt is said to have been the false Messiah, Ben Cozba, who proclaimed hhnself king, and coined money. This took place in the reign of Adrian, and R. Akibah, the president of the Sanhedrin, was killed at Beth-Tar, as armorbearer to this pretended Messiah. The destruction of the remaining cities of Judaea, and the number of Jews who were slaughtered make the Jews consider this period as the completion of tlieir ruin, and the most severe blow they ever received, except the destruction of tlieir city. Adrian had sent against them the relentless Severus, who was afterwards emperor. At this time lived Trypho, the Jew who had the controversy with Justin Martyr. It is not improbable that this was the same as Tarphon, an intimate associate of R. Akibali ; he is fre- quently mentioned in the talmuds. The fourth president of the Sanhedrin, after the destruction of Jerusalem, was Rabban Simeon. He governed about thirty years, from the sixth or eighth of Adrian, to the fifteenth or sixteenth of Antoninus Pius. The honor and power of the learned Jews began now to lessen daily, though there were still found among them some eminent names which are yet honored both among the Jews and Christians. The principal of these were R. Simeon ben Jochai, and Ehezer, his son, the first authors of the book Zohar; and Aquila, the celebrated proselyte, whose translation of the Scriptures is quoted even by the Jerusalem Gemarists. The Sanhedrin had now removed from Jabneh to Usha Shepharaim. R. Simeon was succeeded by his son, R. Judah the Holy. He was held in very high estimation among his countrymen, and is said to have been much valued by one of the Anton ines. It was R. Judah who caused the Traditional Law to be collected into one mass. This is called the Miskna, and is the great code by which the Jews still profess to be regulated. The number of pupils who might be the preservers of this code of traditionary law was daily diminishing, and he resolved therefore to commit it to writing, that it might be preserved. He appointed teachers of these traditions also in all the cities remaining to the Jewish name. The Sanhedrin, in his reign, removed to Bethshaarain, Tsipporis, and Tiberias. R. Judah compiled the Mishna, as some traditions relate, in the year 190, in the latter end of the reign of Commodus ; or, as others affirm, m the year 220, one hundred and fifty years after the destruction of the city. R. Judah was succeeded by his son R. Chaninah, in whose presidency we first read of the Com- mentaries on the Mishna, which are called the Gemara. The Miskna, wliich is the Text of the Traditional Law, and the Gemara, which is the Comment, make up together the Talmud. The Targums are commentaries on Scripture. R. Chaninah was succeeded by R. Jochanan, who was president of the Sanhedrin at Tiberias eighty years. Though the country abounded with schools, and the surviving Jews made every effort in their power to perpetuate their now corrupt religion, no school or college obtained so much celebrity as that at Tiberias. Jerome was instructed by a learned man of Tiberias : and it was most probably about this time, that that edition of the Hebrew Bible was prepared, which has ever been of high authority among both Jews and Christians ; the edition of tlie Masorets, or, as they are now more generally called, the Masorites. The term Masoret is derived from a Hebrew word, signifying tradition. The Masorites were the learned Jews of Tiberias, who, being anxious before their nation was finally separated, to secure the Sacred Text from corruption, prepared an edition of the Old Testament, in which they marked, by certain arbitrary vowel points, accents, and pauses, the traditionary pronunciation of every word. The Bibles which tlie Jews read in their synagogues are now, and it is believed have always been, written without the vowel points ; but the minister is required to read each chapter accord- ing to the traditionary sounds of the words, which are preser\^ed in the pointed Bibles ; and an inspector or superintendent stands by him wlien he reads, to correct any er/or. This pronuncia- tion is not borrowed from the Masoretic Bibles, as I have been informed by some learned Jews, whom I consulted on this matter; but it is the traditionary mode of reading which has been handed down from remote antiquity. Should this statement be correct, it appears to afford one very satisfactory argument, that the Masoretic punctuation is entitled to more respect than many modern Hebraists entertain for it This, however, is not the place to enter upon this discussion. The SJasorets, by their great care and diligence, have left us an edition of the Old Testament, which secures the text from all interpolations, while it checks also the licentiousness of conjec- tural criticism, and gives a definite meaning to many ohscure passages ; at the same time it by no means precludes the labors of the learned from aiming at greater accuracy in their attempts to understand Scripture, as the sense which the Masorets may have put upon any passage, can only be said to be highly probable : the meaning of Scripture in all cases being derivable from the words, and not from the vowel points, or any arbitrary divisions. " It is probable," says Bishop Marsh, "that the Masoretic text was formed from a collation of manuscripts; if so, it is still more valuabls. The Masorets, as is well known, have counted every word and letter, that 446 ON THE STATE OF THE CHURCH [Part XV. no changes may be made : and if the copies of the Old Testament, which Christians possess, and from which, with the apostles themselves, they derive irrefragable arguments for the Mes- siahsliip of Jesus of Nazareth, be impugned by the Jews, they may refer to the Masoretic edition, and urge the same arguments from that copy of the Scriptures upon which the Jews place the highest value." The precise time when the Masorets of Tiberias completed this useful labor is not known. The providence of God preserved the appearance of a government among the Jews till this great work was completed, and the purity of the Inspired Volume secured from all possibility of corrup- tion. They were then permitted to undergo the whole of the terrible punishments predicted by Moses and their prophets. So long as they had a president and a Sanhedrin in the Holy Land, they had a common country, though they had ceased to have a sacrifice, a temple, a prophet, or a king. Many of their learned men went to Babylon, the schools of which place had begun to be more celebrated than those of Judsa. To detail the further history of the cruelties they have practised, and the persecutions they have endured ; the history of their patience, their sufferings ; their depressed poverty ; their industrious accumulation of wealth ; their cultivation of the art of medicine ; their fortunes in every country in the world ; the deadly hatred, and fierce and bitter scorn to which they were condemned for many centuries ; the account also of their rapidly increasing influence in the present state of society, when a supply of money from a few wealthy individuals, or even from one, in many instances may decide the destiny, religion, and liberty of kings and people ; to detail all these wonderful incidents in the history of these miraculously-pre- served people would lead me far beyond my present purpose. It is sufficient only to say, that their preservation has been effected by means so totally contrary to the general laws of society ; by which, both in adversity and prosperity, nations, when settled among each other, uniformly amalgamate into one people ; that, if we had no Scripture to guide us, we might justly infer they were preserved by the providence of God for some extraordinary destiny. What this destiny will be, we are told by the pages of Revelation: "They shall be gathered out of all people, and by an exodus from all countries more wonderful than that of their fathers from Egypt, they shall go up to their own country ; and planting the vine and the olive on the hills and in the valleys of their fathers, they shall, after much tribulation, rejoice in the dominion of their Messiah, the man- ifested God of their fathers, the crucified Jesus of the Christians." We will now return to the history of the Christian Church. Though the view which may be now taken of the effects of Christianity on human happiness is unavoidably brief and imperfect, the memory will be assisted by a regular division of the subject: — I. The first stage is the State of the Christian Church from the Death of St. John to the Establishment of the persecuted Faith by Constantino. II. From thence to the Rise of the Papal Power. III. The Progress and Triumph of the Church of Rome. IV. The Reformation, both in its good and bad Effects. V. And the subsequent History of Christianity, particularly in England ; with the prospect of its future dominion over all mankind, as declared in the prophecies of the Old and New Testament. I. The State of the Christian Church from the Death of St. John to the Death of Constantine. In closing the volumes which it was necessary to peruse, for the drawing up of the following brief abstract of Ecclesiastical History, it was impossible to avoid contrasting the hatred and dissensions which have prevailed within the later centuries among Christians with the union and harmony which excited the surprise of their enemies, in the earlier ages of their faith. Although this difference can only be imputed to the infirmities, errors, or vices, which have debased and corrupted the Churches and their members, the faults of individuals have too frequently been referred to the religion they profess. It may be necessary, therefore, to define the meaning of Christianity, that by constantly keeping before us one certain definite view of the religion which was now established, we may not confound with it any one of the more or less extensive sects, or sectlmgs, churches, or parties, which have endeavoured to identify their peculiar causes with that of Christianity, and their several titles with the exclusive name of Christian. Christianity is the completed revelation of those sanctions of, and motives to virtue, which the unassisted reason of man could not have discovered. Its object is to promote the present and future happiness of the human race, which can only be effectually secured by virtuous principles and habits. One system of religion is distinguished from another by the opinions it teaches, the conduct it enforces, the institutions it establishes, and the means which it adopts for its preserva- tion. The fundamental opinions, or essential doctrines of Christianity, may be included in these three — that the nature of man is now diff'erent from that with which his first parents were created — that a Divine Being undertook to recover mankind from this state of degradation, by Sect. XXI.] TO THE DEATH OF CONST ANTINE. 447 ofiFering himself as an atonement, after a life of blamelessness and purit)', and by rising from the dead, to demonstrate the certainty of our own resurrection, and that divine assistance is afforded to all tliose who desire to be restored to that condition in which man was originally created. The conduct which Christianity requires, does not extend to outward morality only, but to internal purity of motive, to spirituality of disposition, and, as far as possible, to a change of nature. The Scriptural institutions of Christianity are the commemorations of the facts which prove the truth of its doctrmes. They are few, but important The observance of the first day in the week is in commemoration of the resurrection of Christ, and a declaration of the truth of our own. In baptism, we commemorate the descent of the Spirit, and assert the necessity of a divine influence, to recover man from the fall. In the other sacrament, of the Lord's Supper, we com- memorate the crucifixion, and profess our belief in the atonement. The scriptural means by which the knowledge of the Christian religion is to be preserved in the world are the perpetual obser^-ance of the institutions, and the right interpretation of the completed Scriptures. To secure these great objects, the Divine Founder of Christianity appointed twelve teachers, and after tliem he appeared from the innsible state to appoint another, who should establish societies from among the mass of mankind, and set apart teachers to instruct the people, interpret the Scriptures, and maintain the institutions of the new religion. The apostles were equal among themselves. They governed the whole visible Church, or general body of Christians, when they were assembled together ; and each was the spiritual ruler of the Church or Society which himself had founded.* The same mode of preserving Christianity has been con- tinued from the earliest age to the present time. Such was the Christianity which was established over the world at tlie period when the Canon of Scripture was finally closed. The design of its Great Author would have been fully accom- plished, if the two great som-ces of error had not perverted the simplicity of truth. Vice and false philosophy are the only causes of heresy and error. The former endeavours to reconcile the purity and truth of Christianity with tlie conduct it has forbidden, whether it be ambition, pride, or folly, through all their differences and gradations — the latter refines, alters, objects to, or speculates upon, the doctrines of revelation, till it has established some new theory, or removed some primitive truth. Tliis view of Christianity enables us to form some criterion of truth, in the midst of all the discordant opinions of modern systems. Whatever doctrine has been invented by later writers, whether it be gradually established, as many of the corruptions of the Romanists have been, or proposed £13 a more correct interpretation of Scripture, as many of the Unitarian and German speculators have suggested their various novelties, is probably false, as it is certainly suspicious. If it was not once received by all Christians, in the primitive ages, in all tlieir Churches, it is probably heretical. If it is not supported by some of the facts of Scripture it is suspicious. It is not generally remembered that the pecuhar doctrines which characterize Christianity are all identified with facts. The facts are the foundation of the doctrine, and moral inferences are deducible from the doctrine which is thus sanctioned and established. The first creeds were very scanty, because controversies were few, and were decided by highly venerated teachers. They were enlarged, as the decisions of the CatlioHc Church, represented by its general councils, concluded the controversies which were commenced by the philosophy which wrongly explained, or wilfully rejected, the faith which was generally received. The general reception of an opinion among aU Churches was esteemed a proof that it had been originally taught by the apostles and their successors. Such was the new faith, which, at the closing of the Canon of Scripture, had begun to leaven tlie whole mass of the subjects of the imperial dominion. Even where it was not fully embraced, it elevated the mind, and restrained the conduct of many who would not openly profess it. The very philosophy which opposed or corrupted it inculcated in various instances the necessity of purity, the belief in one God, and the certainty of a future state. Churches had been founded in Rome, Corinth, Crete, the cities of Asia Minor, in Britain, Spain, Italy, Antioch, and many others. The nations of the world had been brought under the Roman yoke, that a free communication might be maintained between all parts of the civilized world. The usurpations of the Papacy had not begun, neither had the people proceeded to the opposite * [This opinion of Mr. Townsend is asserted in Note 2, and in Note 19. Part IV. but from which the Editor must express a respectful but decided dissent. The model of ecclesiastical legislation in Acts (chap. XV.) inclines him fully to the belief, that the government and discipline of the Church should be conducted, not by bishops alone, or by two separate bodies, of bishops, and of clergy and laity, as in the Protestant Episcopal Church ; but by all of them, united in one body. If inspired apostles associated with themselves " elders and brethren," in their first synodical act, it ill becomes their uninspired successors to exalt themselves into an independent and irresponsible council. — Editor.] 448 ON THE STATE OF THE CHURCH [Part XV. extreme of rejecting all government, as an infringement of their liberty. Every separate Church was a society complete in itself, governed through all its gradations of laity, and through the minor offices of the priesthood, the deacons, and the presbyters, by one episcopal head, who was liable to be deposed by the sentence of his own order, if he violated the faith of Christ. Every ruler was controlled by the rest of his brethren, while every independent hierarchy preserved its freedom under the empire of known law. The world has not since beheld more union in the belief, or more perfection in the conduct of Christians. This was the plan which preserved the purity of the Christian creed against the first impugners of the Majesty of the Son of God. This was the polity which stamped the reprobation of the general body of Christians, at Nice, upon the Arians, who denied the Godhead of Christ — at Constantinople, against the Apollinarian heresy which denied his humanity. It was this which condemned, at Ephesus, Nestorius, who asserted that Christ was two persons ; and condemned, at Chalcedon, the error of Eutyches, who confounded his twofold nature. At that time the ghost of imperial Rome was not seated upon the seven hills to terrify the nations with the spiritual thunders of the Vatican, neither was every absurdity of doc- trine, and every irregularity in discipline, defended as a proof of hberty and freedom from prejudice. The Churches of God in these early ages were opposed by every weapon which the devices of an evil spirit, or the corruptions of the human heart, could suggest ; and their conquests were made over its most inveterate foes. The civil and military powers of the idolatrous governments opposed them by ten sanguinary persecutions ; and though the most eminent historian of the last century, in imitation of a learned critic (Dodwell Dissert. Cyprian), has endeavoured to diminish the number of the sufferers, the undeniable evidence which still remains abundantly demonstrates the prejudice, hatred, and cruelty of the persecutors, and the singular union of holiness and zeal, of fortitude and patience, among the blameless sufferers in the cause of Christianity. We must pass over the cruel persecutions of Nero and Domitian, in which the chief of the remaining apostles, with Timothy, Onesimus, Dionysius the Areopagite, and other illustrious names, were put to death. Neither were the more flagitious and abandoned of the Roman emperors the sole imperial adversaries of the rising Churches. A religion which demands the homage of the heart, and permits no divided dominion, even with the least known evil, is no less detested by the mild and gentle liberality which pleads for the indulgence of the more general vices, than it is hated by the openly corrupt. The third persecution of the Christians under Trajan and Adrian, and the fourth by the Antonines and Marcus Aurelius, were even more extensive in their effects, and equally violent in their fury. The fierce hatred of Severus, which called forth the eloquent apology of Tertullian, and the indignant remonstrances of Clemens Alexandrinus, and Minucius Felix — the selfish hostility of Maximin — the unsparing severity of Decius, who threat- ened death to the mitigators of the sufferings of Christians — the hypocritical opposition of Vale- rian, the murderer of Cyprian, who soothed before he slaughtered his victims — the unrelenting efibrts of Diocletian to extirpate the very name, and race, and Scriptures of the followers of the crucified Jesus — all these were borne by the despised and hated Christians ; who conquered by patient endurance, and triumphed by unresisting submission. The heathen raged, and the people imagined a vain thing ; and if the Christians had appealed to the sword, as from their numbers they might have done, their Master had been dishonored by their service, and the world had lost the honorable and perfect witness they bore by their sufferings, to their conviction of the truth of the Gospel. It was not only the menace and the torture, the rack and the scourge, the stake and the sword, which raised themselves against the members of the Churches of God. The ridicule of the satirist — the world's dread laugh — the scorn of the philosophical leaders of the public opinion — the reasoning of the learned — contempt, and wonder, and pity— all that could move the affections or break the resolution — the fear of infamy, which shrinks from slander — the love of approbation) which excites to virtuous and useful actions, and leads men to honorable eminence — all of these, and more than these powerful miOtives of action, appealed in vain to the hearts of the primitive Christians. The more their spiritual enemies within, and the turbulent heathen without, op- pressed the Churches of Christ, the more "they multiplied and grew," till the majority of the empire professed the faith of the Gospel, and the emperor of Rome became the convert and protector of the faith of Christ. II. From the Death of Constantine to the Rise of the Papal Power by the grant of Phocas. Though the philosophy of the Gnostics, the Docetse, the Marcionites, and others, had corrupted in many instances the purity of Christianity, the two principal heresies which still divide the Universal Church commenced at this period. One contaminated the doctrine, the other destroyed the government of the independent episcopal Churches. The error of Arius and the usurpations of the Church at Rome were the two principal sources of all the corruptions which have degraded Christians. Ecclesiastical history ought only to have related the progress of mankind Sect. XXL] TO THE RISE OF THE PAPAL POWER. 449 in knowledge, virtue, and happiness : it tells the same sad and melancholy tale of human infirmity, and crime and folly, which profane history has given to the world. The common opinion of any age may be known by the opposition which it has made to those who offer their own conclusions to general acceptance. The primitive ages were careful to preserve the scriptural doctrine of the twofold nature of Christ, and to assert his Humanity while tliey defended his Divinity. The various errors which the spurious philosophy of the first three centuries submitted to the approbation of the Churches, were generally founded on the attempt to exalt tlie divinity at tlie expense of the humanity of Christ. The Gnostics invented their notion of the iEons — tlie Docetse, their opinion that the form of Christ was not real, but a phantom only ; and that the sufferings of Christ in his own person was an impossibility. The error of Arius was founded on the opposite extreme. This heresiarch endeavoured to introduce an opinion, which the Universal Church believed to be derogatory to the Divinity of its Founder, that our Lord was only the first, and greatest, and highest of all created beings. This opinion appeared to him to be more consistent with human reason ; and it became, therefore, a part of his philosophy ; and he rejected the plainer declaration of Scripture, and the evidence of antiquity both of the Jews and Gentiles. The Jews believed their Logos to be a Divine Being— the Christians received Christ as that Logos, because his own assertions and actions, as well as the testimony of St. John, demonstrated its truth. The sources of heresy with Arius were the same as those which influ- ence so many at present. His private speculations were preferred to that interpretation of Scripture which had been uniformly adopted by the Universal Church. He did not, or would not, remember, that Scripture is superior to reason ; and that the prostration of our intellect, which man cannot demand of man, is an act of worthy and reasonable homage to God. The vehement disputes which convulsed the whole Church through these three centuries, and which respectively occasioned the calling of the first general councils, may be said to have originated in the innovations of Arius. The Councils of Nice, Constantinople, Ephesus, and Chalcedon, have confirmed the general opinions of the primitive Churches, and that also of the far greater portion of Christians at present, on the subject of the person of Christ, of the Trinity, the Incarnation, and the Atonement. Our most eminent historian has expressed himself with the sarcastic bitterness, so usual with him when Christianity is mentioned, respecting these councils. The faults of Churches and of Christians have always been the triumph of infidelity. Now, as well as formerly, the crimes and follies of David make the enemies of God to blaspheme. He has omitted, however, to relate the influence of these dissensions among Christians upon the people of the East. The usual consequences of controversy, religious indifference, unscriptural error, contempt of the zealous maintainors of truth, and general carelessness of life, prepared the way for any bold teacher, who could triumph over the increasing ignorance, unite the broken fragments of truth and falsehood into one system, and arouse the dormant superstition of the age. There is a fulness of time for error as well as for truth. As the progressive improvement of the human race, by knowledge and literature and science among the heathens, by revelation among the Jews, and by universal peace among all nations, rendered the time of our Lord's incarnation the very fittest period for establishing a religion, founded on evidence which entreated the careful and deliberate investfgation of all mankind, that they might be satisfied of its truth, and embrace it upon conviction ; so did the progressive deterioration of the age, by the extinction of learning among the heathen, in consequence of the political convulsions of the Roman empire, and the savage inroads of the barbarians, by the puerile attention to trifles among the Jews, by the general contempt in which they were held, and the almost universal mental debasement, render this the fittest period for the general establishment of the two great corruptions of Christianity — the apostacies of Rome, and of Mahomet, the predicted rival enemies of pure religion in the west and east. It would lead me too far from my object to relate at greater lengtli the causes of the origin, progress, and depression, of the empire of Mahomet; its subsequent temporary revival, the entire loss of its political power as the dangerous rival of its neighbours, and its present increasing weakness by the gradual separation and independence of its fairest provinces. Our writers on prophecy have shown the great probability, that as these two masses of error arose together, their power will be also destroyed at the same time, when the prophetic period of 1260 years, which commenced in the year 606, shall have elapsed. I am not willing, however, to rest any argument upon these interpretations. Time and history are the only certain interpreters of prophecy ; and thouo-h the declining power of the Mahometan apostacy may appear to sanction this hypothesis, the reviving influence of the unscriptural errors and political power of Romanism excites at once our sorrow and surprise, and compels us to withhold our assent to the desired interpretation, till the veil is yet more withdrawn from the future. Our attention will be more usefully directed to the causes and growth of the western apostacy of the Church of Rome. The early Churches were united into one society by the observance of one common law — sub- VOL. II. 57 LL* 450 PROGRESS AND TRIUMPH OF THE CHURCH OF ROME. [Part XV. mission to episcopal government. A member of the episcopal Church of one country was con- sidered a member of the Catholic Church of Christ, in every country where he might happen to travel. When Christianity began to be more extensively dispersed, the Church at Rome was distinguished above all others by the number and wealth of its converts. The bishop of Rome was soon enabled, by the munificent donations which were made to the Church, to assume greater pomp, and exercise more extensive power than other bishops. Many circumstances occurred to increase and establish his influence. The provinces had been accustomed to bring their civil appeals to Rome ; this became the precedent for the members of the provincial Churches to appeal from their own bishops to the bishop of Rome. A general deference was paid among the western Churches in the first centuries to the see of Rome, though its more open usurpations were repelled with contempt. When Victor, who was bishop of Rome in the year 195, excom- municated the Churches of Asia, who refused to observe Easter in the manner which he judged to be right, Irensus, the metropolitan of France, reproved his presumption. In the year 2.50, the African bishops peremptorily refused to submit to the mandate of the bishop of Rome, and received again their heretical bishops. The Church of Spain also, a few years afterwards, refused submission to the Roman pontiff", when he insisted on their restoration, after they had been deposed for offering sacrifice to idols. These facts prove the early assumption of power, and the continued ambition of the popes in the primitive ages, and the refusal of the independent episco- pal Churches to submit to their dominion. The political divisions of Italy in the fourth century considerably increased the influence and power of the see of Rome, the ecclesiastical divisions of the Church being made conformable with those of the empire. Every province had its metropolitan (Hallam, vol. ii. p. 21), and every vicariate its ecclesiastical primate. The bishop of Rome presided in the latter capacity over the Roman vicariate, which comprehended southern Italy, and the three chief Mediterranean islands. But none of the ten provinces which formed this division had any metropolitan, so that the popes exercised all metropolitical functions within them, such as the consecration of bishops, the con- vocation of synods, the ultimate decision of appeals, and many other acts of authority. These provinces were called the Roman Patriarchate, and by gradually enlarging its boundaries, and by applying the maxims of jurisdiction by which it was governed to all the western Churches, the asserted primacy was extended and strengthened over the fairest portion of the empire. lUyr- icum, for instance, was added to the patriarchate of Rome, by an act of primacy, and no conse- cration of bishops was permitted without the sanction of the bishop of Rome. This took place before the end of the fourth century. Another principal circumstance which contributed to the establishment of the power of the Church of Rome, was the removal of the seat of empire from that city to Constantinople. The political influence always attendant on the immediate presence of the sovereign consequently ceased ; and the principal magistrate at Rome was the head of its Church. The sudden power which was thus unavoidably, though unintentionally, conferred on the pontiff", was increased by the abandonment of Rome and of Italy by its principal senators. To this cause of influence we must add the progress of the conversion of the northern nations, and the grant of patriarchal power to Pope Damasus, by Gratian and Valentinian, over the whole western Church, sanctioning the custom of appeals to Rome. The renewal of this edict by Valentinian the Third still further increased the power of the pontiflT. The custom of pilgrimages to the tombs of St. Peter and St. Paul ; the introduction of the Gregorian Litany ; and, more than all these, the gi-anting the title of Uni- versal Bishop by Phocas, completed the worldly structure of ecclesiastical ambition, which had now usurped the name of the Church of Christ, and appeared to be the rolling stone which should become the predicted mountain, and fill the whole earth. III. Progress and Triumph of the Church of Rome. The universal good which Christianity will eventually produce to the world will be accomplished in that one only manner wiiich results from our state of trial — the gradual overruling of evil. The freedom of man's actions counteracts for a time the designs of his Creator. The increasing divisions among nations, the general ignorance, the continued ambition of Rome, and the specu- lative philosophy which was founded on words and imaginations, all conspired to obscure the sim- plicity of Christianity. Every corruption was made permanent by the establishment of the power of Rome by the authority of Phocas. From this period to the time of the Council of Trent, the history of Christianity in Europe presents us with little else than a detail of increasing errors in its doctrines, the gradual additions to the temporal dominion of the Roman pontifl's, and the con- tinued opposition to the falsehood which abounded on the one side, and to the encroachments which prevailed on the other. Though many superstitious practices and unscriptural opinions had debased the purity of the early faith, there can be no comparison between the state of religious error when the grant of Sect. XXL] THE REFORMATION ; ITS GOOD AND BAD EFFECTS. 451 Phocas conferred political power on tlie Roman pontiff, and the extent to ■which tlie system of imposture, deceit, and falsehood, subsequently attained, by the time when the Comicil of Trent impressed its seal on the great charter of papal slavery. The published works of Pope Leo, who sent Augustine to England, prove that the religious faith of that day was essentially different, in the most important doctrines, from the creed which was sanctioned by the Council of Trent. The parallel between the faith of the two periods has been drawn at some length by an eminent divine of the last century. I have elsewhere extracted from Bishop Stillingiieet the passage to which I refer. It will be seen that the doctrines of solitary masses, masses for the dead, tran- substantiation, the supremacy of the pope, the equal authority of Scripture and tradition, the equal authority of the apocryphal with the canonical books of Scripture, the power of good works to deserve salvation, the confession of sins in private to the priest, communion in one kind, and the worship of images, were all condemned by Pope Leo ; and were all decreed to be articles of faith, and as such to be implicitly received on pain of damnation, by the CouncU of Trent. This remarkable act destroys at once the truth of tlie assertion so generally made, that the Church of Rome has retained an unchangeable creed. The faith of that Church is an embodied collection of true and false opinions ; partly derived from misinterpreted Scripture, but principally invented in the coui^e of the controversies and discussions which have ever prevailed in the world, and which would have escaped from the memory of mankind, with other absurdities of the age of ignorance, if they had not been preserved, and sanctioned, and enforced, by the asserted infalli- bility of the most fallible Church on earth. Like the ghosts, and sorcerers, and witches, and magicians, of the midnight darkness, which the morning beams of our knowledge have dispersed, all w^ould have iled for ever, if the usurper of the throne of God had not said, Let there be night, and it was, and is night. The Council of Trent_, with the Gorgon look of an intellectual death, has gazed on the chaos which extends over the ages of ignorance. Spurious decretals, useless vows, abominable doctrines, unreasonable and idolatrous and superstitious practices are frozen into one solid bridge ; and error and falsehood pass freely from hell to earth to enslave and to curse mankind. If the absurdities to which I allude had been harmless and irmocent ; if falsehood could be publicly taught, and the peace and happiness of nations continue ; he who opposed error, and maintained the cause of truth, might be justly condemned for disturbing the peace of society, whatever were the falsehoods which were received by the community. If the volumes of theo- logians only recorded the weakness of human intellect, the tale might excite contempt or pity ; and the Protestant objector to falsehood be regarded with tlie same lofly contempt as we now entertain for its proposer and defender. But the history of Christian nations is nothing else but a detail of the consequences of the prevalence of certain religious opinions. The voice of prophecy would not have stigmatized the corruptions of Rome by its stern and bitter reproach, if the false- hood which it teaches had been consistent either with the temporal or future happiness of nations. From considering the gradual success of erroneous principles, let us look to their consequences, as they are recorded by history. From the grant of Phocas, to the age of Luther, the annals of Europe are fUled with one long catalogue of crime, produced by the influence of the corruptions of the Church of Rome. The depositions of princes, the fomenting of rebellions, the flagitious lives of tie popes, the scandalous decrees against the freedom of opinion, the persecutions of the objectors to the power of Rome, which disgrace this sad portion of the history of the world, have been so amply and so frequently related, that it is only now necessary to allude to them. The principles which produced these deplorable effects on religion, and liberty, and happiness are still maintained. They are triumphant on the continent ; they are reviving in England. Their defenders are heard with applause ; their opponents are treated ■nith insult. IV. Tlie Reformation both in its good and had Effects. The friends of the Church of Rome had long endeavoured to effect its reformation before the age of Luther. Indignant remonstrances, the most energetic appeals, the most affecting entreaties, the most bitter and galling satire, were alike in vain exerted to induce the removal of abuses. The natural reason of t hink ing men was shocked at the consequences of the papal doctrines. I could select, from the writings of the Romanist divines themselves, a collection of recorded immoralities, the unavoidable result of the religious principles inculcated by the Church of Rome, which would not be credible if they had been related by a Protestant. In this state of things, the injudicious enforcement of one of the more objectionable doctrines of its absurd creed elicited the spark which fired the long-prepared train of public indignation. Permissions to commit sin were publicly sold, under the pretence of remitting the penalties of the guilt which their com- mission would have contracted ; the quarrel between the rival societies of monks, who were desirous of participating m the profits of tliis scandalous traffic, occasioned tjiat gradual, open, and indignant opposition to the Church of Rome, which ended in the alienation of its fairest 452 HISTORY OF CHRISTIANITY SINCE THE REFORMATION. [Part XV. provinces, and the restoration of that pure religion, and unfettered liberty of mind, which it had been among the original objects of Christianity to secure to its adherents. We shall never be able to appreciate, to their full extent, the blessings which the Reformation has restored to the world, unless we remember the evils which the preceding superstition had proposed and confirmed. The Scriptures were opened. The oracles of God had long been silenced, and the approbation or condemnation of human actions, as well as the articles of faith itself, had long been pronounced by an usurping priesthood. It is needless to enlarge upon the praises of the Volume of Inspiration as a preferable guide of conduct, to the mandates of the maintainers and teachers of unauthorized tradition. The Almighty was restored to his dominion over conscience. The saint, the relic, and the image were deposed together. Prayer again became the homage of the heart to God, instead of the unmeaning routine of unintelligible words, into which it had been slowly but eifectually degraded. Marriage was restored to the priest- hood ; who became again the leaven of society, the salt of the world, mingling with the mass, and preserving it from the putrefaction of vice and error. The sacraments of Baptism and the Lord's Supper again became the two pillars of the visible Church ; and the human mind was permitted and encouraged to think and reason for itself, within those limits only which God and his R,evelation had fixed, at once the barrier, and yet the unlimited theatre of its exertion. The evil which has resulted from the Reformation is the abuse of the privileges which that event conferred upon mankind. Christianity had been so long identified with Romanism, that much of its proper restraint upon both speculation and action were thrown off, with the rejection of its corruptions. The result of contempt on one side, and adherence to these corruptions on the other, has at length appeared, in that terrible convulsion which assumed the form of presump- tuous and avowed infidelity, and tore asunder the remaining chains of Romanism. That effort has passed away, and the chains are again riveting. The next violent reaction will probably intro- duce the only remedy for the diseases of the world — the principles of the great Reformation. I will not weary the reader with a detail of the battles which were fought, the treaties which were made, or the crimes which were committed, by both parties, before the Reformation became permanent in Europe, or in England. With each there was much to be condemned. Each party may be proud, or ashamed, of its saints, its hypocrites, or its martyrs. The consequences will deserve our gratitude, while the Scriptures of truth, the freedom of intellect, the establishment of pure religion, and the principles of civil liberty, can be appreciated by the natives of Europe. Public happiness had been destroyed, because the morality on which it rests had been corrupted by the religion of Rome. The Reformation was the effect of the desire of the people of Chris- tendom to throw oflt" the yoke of an immoral and enslaving despotism ; and the providential over- ruling of apparent accident caused that Luther should become the successful organ of expressing the general opinion, and accomplishing the overthrow of the usurpations and errors of the ages of ignorance. V. History of Christianity since the Reformation, with the Prospect of its future Dominion over all Mankind. The enactment of the decrees of the Council of Trent, and the general adoption of Protestant principles in Germany, Sweden, France, and England, occasioned long and fierce wars, and many opposite religious theories, systems, and confessions of faith. The federated republic of Europe was divided by a religious civil war, of which Spain and the Pope were the leaders on the one part; and England and Holland the heads of the Reformation. It is not necessary to enumerate the various collisions which took place between these parties on the Continent, the eff"orts of the Jesuits, the wars of the league in France, the persecutions under Charles V. and Philip II. in the Netherlands, or the changes of fortune, and the fluctuations of opinion, which were the unavoidable result of religious contentions, and which, with all their evils, were infinitely preferable to the preceding darkness, and persecution, and ignorance. Sufficient of the history of any party, sect, or country, may be learned from the history of its chiefs. The review of the conduct of Elizabeth and of Spain, immediately aft;er the principal question had been discussed by the opposite theologians, will be sufficient to enable us to form a riglit estimate of the state of religion at the completion of the Reformation. On her accession to the throne, Elizabeth found three distinct religions parties eagerly imploring the sanction of the state — the adherents of the old rehgion ; tlie partisans of the establishment of her brother Edward ; and the admirers of a system of ecclesiastical polity which had been lately invented by a learned theologian of Geneva. To all these the modern opinion of toleration had not yet become generally known. It was a sentiment which some few men of enlarged minds had endeavoured to recommend, but to which no attention had been paid. Nor did either party desire toleration. They aimed at union in religious opinions, by promoting truth ; and they 80 entirely considered truth to be with themselves respectively, that their efforts were wholly Sect. XXI.] HISTORY OF CHRISTIANITY SINCE THE REFORMATION. 453 directed to the recommendation of their own doctrines. The queen, as I have elsewhere at- tempted to show, was not zealously attached to either creed. The temporal rights of princes were involved in the controversy, and Elizabeth decided on adopting the principles of the Refor- mation, and restoring, with but few alterations, the establishment which had already received the general approbation of her people under her brother Edward. The testimony of any modern theologian, who may profess himself to be attached to the Church of England, will be received with jealousy and suspicion, on account of his supposed biased preference. It may be only necessary therefore to refer to facts, and to avoid any enlarge- ment on those reasons which appear to compel an impartial inquirer to conclude that the form or Church government established in England is preferable to that of any other religious society, now claiming the approbation of a Protestant Christian. It may be sufficient to remark, that the reformers, in the reign of Edward, wisely endeavoured to retain as much of the religion of their ancestors as possible ; and to receive nothing as good, either because it was novel, or because it differed more widely from the Church of Rome. The consequence of this great moderation was, that the people were generally united in the reign of Edward in support of the Protestant Church ; and the union would have continued, if two unfortunate circumstances had not prevented it : the obedience of the Romanists to the bull of the pope, in the reign of Elizabeth, which commanded the people not to continue to frequent their parish churches — and the desire of the exiles who returned to England from the continent, after the death of Mary, to introduce the new, and, as they believed, the purer form of ecclesiastical regimen, which they had imbibed in the lecture room of Geneva. I may be permitted to obsei-ve here, that the long controversy, which has been so frequently agitated between various parties in England, respecting the origin of some of the doctrinal articles of faith professed by the Church of England, may be said to have been decided by the most unbending of all testimonies— that of dates. It has been affirmed by many, that the articles in question were borrowed from the opinions which were taught by the Reformer of Geneva. A reference to the dates when those documents, upon which the articles of this Church were founded, were first published, will demonstrate that the establishment was settled rather on Lutheran or Melancthonian, than on Calvinian principles. This point has been amply discussed by two of our modern divines, Mr. Todd and the Archbishop of Cashel. At the time when Elizabeth in England had peacefully restored the Protestantism of our early reformers, Phihp was busily engaged in extirpating the adherents of the same opinions by means of the sanguinary inquisition, and proscriptive decrees, both in Spain and the Netherlands. So great was the power, at this time, of the Church of Rome throughout Europe, that it seemed impossible but that Protestantism must be extinguished under the universal persecution, if it had not pleased the providence of God to grant his protection to its sacred cause. Though we no longer witness the manifestations of the Holy One from above, nor hear the thunders of Sinai, nor wonder at miraculous interpositions, the course of this world is as uniformly and as certainly ordered now as formerly, by the invisible providence of God. The designs of the Almighty are still accomplishing. One plan it has always pleased Him to adopt for the protection of truth. When the blood of martyrs is shed in vain, and the Church is threatened with its utmost danger, its deliverance is effiscted by the elevation of some one nation to defend and rescue the ark. If the King of Spain had succeeded in his attempted conquest of England, the banner which the pope had blessed would have now waved victorious over England and the continent. The Protes- tant witnesses who had escaped persecution would have been reduced to the condition of the Waldenses ; and so probable was the success of the head of the cause of Rome, that it seems most rational and wise to impute the victory of Elizabeth to the immediate interposition of the Almighty. Hitherto the Protestants had been without an ostensible head.- It was only in the moment of the greatest danger to their cause, when the united strength of Europe was ready to overwhelm them, that the sovereign of England was prepared to avert the storm which must have destroyed the public profession of the reformed religion. The errors of Rome appeared, for the first time in its history, to be embodied in the form of a general armament against truth ; and then, for the first time, the Protestant sword was wielded by the hands of England, never to be again returned to its scabbard, till the danger from the same enemy shall utterly and finally cease. In the reign of .Tames an attempt was made to unite the Romanists of England by the bond of a new oath of allegiance. The union was forbidden by the pope. The ancient jealousy has not ceased. The opinions of the people and the wisdom of the legis- lature are alike divided respecting the extent of the privileges which may be allowed to the adherents of the corruptions of Christianity. This is not the fittest opportunity of discussing the question whether the genius of Romanism is altered, or whether the liberality of the Protestants is desfeneratin^ into weakness. 454 HISTORY OF CHRISTIANITY SINCE THE REFORMATION. [Part XV. When the danger which had threatened the establishment effected by Elizabeth had nearly ceased, another evil arose, from the opposition of the partisans of that church polity, and of those theological doctrines, which had been submitted to the world by the Reformer of Geneva. The monarchy and hierarchy yielded to the tempest. During this struggle, the people had become divided into the austere and the profane. On the restoration of the monarchy, the latter were for a time triumphant. Infidelity infected the higher classes, and a gloomy discontent brooded over the lower ; while the intermediate ranks of society preserved the temperate attachment of their fathers to the institutions of the country. The utmost jealousy prevailed among them, against both the extremes which had thus threatened the extinction of the Protestant Church. In the next reign the decision of the people was irresistibly declared against the appearance of the influence of Rome; and the most solemn national act which has ever yet adorned the annals of a great country, gave the throne to a Protestant, on condition of the perpetual exclusion of Romanism from the councils of the state. It was necessary thus briefly to allude to these transactions, that we may understand the man- ner in which the true religion, which confirms the existence of civil liberty and perfect toleration, has been maintained among so many fluctuations. England still continues (as we have abundant reason to offer up our prayers to God, that it may continue till Christ shall come to judgment) to be the only powerful state whose government is exclusively Protestant. It is necessary to the existence of truth, and freedom, and human happiness, that this sublime distinction should continue. In the mean time, when national profligacy, m the reign of Charles the Second, had usurped the place of national austerity, the restored clergy distinguished themselves by endeavouring to heal not only those wounds which religious enthusiasm had inflicted, by introducing a better style of instruction ; but also those which infidelity had inflicted, by devoting their own attention, and by directing the people in general, to the study of the evidences of Christianity. They thus established religion on that firm and immoveable basis, from which it can never be thrown down. While they kept this object steadily in view, they were no less unanimous in writing and preach- ing against the ancient enemies of their Church, and of the religion of Christ in general. The good consequence of their exertions was effectually demonstrated by the overthrow of the rem- nant of papal influence at a moment when they accomplished the downfall of the despotism which would have fastened the yoke on the neck of England. By the labors of the clergy, civil and ecclesiastical tyranny fell together ; and never was the nation so powerful, or the Church so pure, as at the period of that glorious Revolution, which sealed the charter of that political and religious hberty for which we had contended through so many centuries. After the period of the Revolution, till that dreadful shaking of nations, which commenced with the convulsions in France, a general religious repose seemed to tranquillize the world. The in- fluence which the Church of England exercised over the people was rudely shaken by the efforts of two of her ministers, who afterwards separated from her communion ; and who in different ways have strengthened the various religious parties wliich still survived the restoration of the monarchy. Wesley and Whitfield were of opinion that the clergy were inactive, and they en- deavoured to supply their defects. Instead of attempting to interest the hierarchy and the state in the reformation of supposed evils, they appealed to the people against their teachers, whom they stigmatized as negligent ; while they approved of their religious opinions, and acquitted them of immoral conduct. The effects of the labors of these zealous teachers still continue ; and when the alienation of the public mind from the institutions of the country, which they too much induced, shall be removed, the consequences of their exertions will be increased morality, and unobjectionable good. The results of the French Revolution are so extensive, that I shall not enter at present into this subject. Twelve years have now elapsed since the great contest which terminated this convulsion. We cannot so interpret the prophecies of God, that we may certainly predict the future. The present, however, is before us, and is worthy of our attention. A new spirit seems to be infused into a large number, while elsewhere there appears to be either much rehgious indifference, or a revival of the influence of the corruptions of the Church of Rome. In Europe, we see its finest countries, France, Spain, Portugal, and others, submitting to the ancient error ; and prevented from break- ing their chains by the union of their rulers ; all of whom are desirous of perpetuating the domin- ion of that enemy of civil liberty and true religion which tolerates no opposite opinion, and has been hitherto refused admission, on this account, into the senate of England. The protestantism of Geneva is deadened — its gold has become dim — the Divinity of Christ has been deposed from the school of Calvin. In Germany, the purity of faith has been sullied by the speculative Deism of its more celebrated theologians. Michaelis, Semler, Eichhorn, and many others, deserve the censure of Protestants. Africa and the East are still lying prostrate before the altars of the dark idolatries of their fathers. The voice of England has been heard in the recesses Sect. XXL] HISTORif OF CHRISTIANITY SINCE THE REFORMATION. 455 of their groves. It has resounded through their temples. Their gods are trembling in their shrines, and Dagon is falling before the ark of Jehovah. The Church and the State of England have at length adopted the only effectual plan of accomplishing good. Without repressing by useless persecution the desultory efforts of unauthorized, and sometimes of ill-judging zeal, they liave clothed the truth of God with the robes of rightful authority, and invited the heathen and ignorant, whom they are able to influence, to receive the Scriptures, and become free, happy, enlightened, and holy Christians. It is difficult to speak of the actual religious condition of England without appearing to design needless offence against some one party or class among the people. Tliis would be equally unnecessary and unwise ; and I need not say it is contrary to my intention. I well know that I cannot even mention some few facts without offence, even though I would speak as a Christian to all classes, not as a partisan to one. I would otherwise have observed, to what extent the three great divisions of religious opinion which prevailed in the reign of Elizabeth still exist among us — and have attempted to form an estimate of the influence of each, both upon the people in general, upon the government, and upon the various parties in our senate. All this, however, would be misplaced, and I defer such inquiries till a future opportunity. The age is characterized by benevolent intention and active exertion. Insuperable difficulties appear to prevent the accomplishment of the ordy plan, hy which the greatest, most permanent, and certain good would be effected; namely, that all the designs of approvable usefulness, which are now attempted by various popular societies and by pious individuals, should be conducted hy a national Church in its corporate form. The spirit of Christian zeal should be made the bond of union at home while it devises schemes of benevolence abroad. I could suggest much on this subject, if I was not fully aware, that the most useful and unobjectionable designs must be considered visionary when they appear to be impracticable. With respect to the future, I consider history to be the only interpreter of prophecy, and 1 dare not be guilty of the presumption of asserting what God has not revealed. Some facts, however, appear to be so plainly predicted, that we may confidently affirm they will certainly take place : — the eventual conversion of the Jews — the overthrow of the Mahometan power in the East — the overthrow of Romanism, the apostacy of the West, and of idolatry and infidelity over tlie whole world, may be anticipated by every believer in Scripture. But through what variety of untried ways it may please God that the visible Church should pass is not related. The Millennium, or universal reign of virtue, is the most rational opinion which a man can form, who believes in a Providence, and is satisfied of the true Christian doctrine of the original dignity and present degradation of man, as a spiritual though fallen being. The blood of tlie Atonement camiot have been shed in vain. The revolted province of earth must be recovered to the dominion of the KI^^G of kings, from the Prince of Darkness. The time must arrive when the progress of knowl- edge shall have banished ignorance ; and the influence of holiness and virtue be more preva- lent than that of wickedness and vice. Then will the perfection of the human race be completed, and evil be overruled by good. Then the human race shall have attained to the highest state of good which this lower existence can afford them ; and after the object of man's creation shall have thus been answered, and the tree of life bloom again in this Paradise, where it was first planted, the fullness of time will have come, when the enlarged and purified faculties of man shall be prepared for a higher state of existence ; and the heaven and the earth shall pass away but the word of these prophecies shall last for ever, though clouds and darkness, and thick dark- ness, may now veil His glory from the reason and curiosity of man. The happiness of man is the object of all the dispensations of God ; and the temporary existence of evil cannot counteract the designs of Omnipotence. Our Father, which art in heaven, may thy kingdom of glory come ! NOTES THE HARMONY OF THE GOSPELS. PART I. Note 1. — Part 1. The place assigned in this Arrangement to Mark i. 1. is sanctioned by the authorities of Dr. Campbeir, Le Clerc'', and Pilkington^ ; the last of whom prefixes it to his Harmony as an appropriate preface to the whole of the evan- gelical narrative. The word e-ba^j^iiXiov, in this passage, appears to bear the same signifi- cation as in another text of the same Evange- list, Mark xiv. 9. dia\v Myca ifiZv, onov ktv xrj- qvydf^ m eiayyiliov''- tovto Big olov ibv xdafiov, X. T. X. In both these passages the more ob- vious sense of the word seems to be, ' The narrative, or record, of our Lord's life and ac- tions," Mark i. 1. " The beginning of the His- tory of Jesus Christ," &c.— and in Mark xiv. 9. "Wherever the relation of my actions shall be told, through the whole world, there also," &c. To this opinion, however, are opposed the em- inent authorities of Michaelis% Bishop Marsh-/', Archbishop Newcome^, Lightfoot'', Doddridge', Markland-', Whitby*-', Grotius', Kuinoel", and many others, who consider the passage in question but the first phrase of a long sentence, " Campbell On the Gospels, vol. ii. p. 463, note 4, edit. 1789, 4to. '' Apud Elsley in loc. vol. ii. p. 2. " Evangelical History and Harmony, note, p. 1. ^ Vide Schleusner in voc. ivayyU.iov. — 4 — me- tonymice designat singulas religionis Christians partes, v. c. historiatn evangelicam de vita, factis, etfatis J. C. Matth. xxvi. 13. Marc. xiv. 9. Ita capitur quoque in inscriptionihus Matth. Marc. Luc. et Jok. pro libra de dictis, factis, et fatis J. C. per evangelistas conscripto. ' Introduction to the JYew Testament, vol. iii. part i. p. 2. f Notes to Michaelis, vol. iii. part ii. p. 5. ^ Notes to J%e Harmony of the JVew Testament, p. 1. '' Works, fol. edit. 1684. vol. ii. p. 331. * Family Expositor, vol. i. p. 93. 8vo. 1810. ^ Apud Elsley in loc. * Commentary in Ice. ' Grotius — Annotationes in V. 8^ A''. T. in com- pendiiim deductce a Sam. Moody, 4to. 1727. " Comment, in lib. JV. T. historices, vol. ii. p. 11. VOL. II. n and consequently not to be separated from the context. They would render the passage thus, — " The beginning of the Gospel of Jesus Christ, the Son of God, was made by John, who baptized in the wilderness, and preached the baptism of repentance for the remission of sins ; as it is written," &c. It is thus trans- lated in the German New Testament of Mi- chaelis, and Bishop Marsh is of opinion that it is correct ; " If the first sentence," he observes, " ' The beginning of the Gospel of,' &c. was used as a title only to the rest of the book, then St. Mark's Gospel would have begun with &; yiyQccnTai, which would be an unsuitable com- mencement to any narrative." But to this it may be answered, that the commencement, which would be unsuitable to a profane writer, who carefully studied the arts of composition, and weighed his sentences, and balanced his periods, would be by no means so to the evan- gelical writers, who are careless on these points, and express themselves with that sim- plicity, which is the distinguishing characteris- tic of every composition solely aiming at the plain narration of facts. The sacred penmen expressed themselves in the common idiom of their country, and the commencement of a nar- rative with an appeal to their ancient prophets would not have appeared unnatural, or singu- lar, to the persons to whom St. Mark's Gospel was addressed. Dr. Campbell very justly ob- serves, that the expression d'QX'^ tov eittyyellov iyivsro 'Iw&vi'ijg ^anrli^av, &c. is in no wise agreeable to the style of the sacred writers, whereas iyevsTO 'loj&vvrjg ^aml'C^oiv is quite in their idiom. The point itself, indeed, is com- paratively unimportant ; but, after an attentive perusal of the references, I cannot but decide in favor of one of these two readings, — " The beginning of the Gospel of Jesus Christ, the Son of God. John was baptizing in the wil- derness, and preaching the baptism of repent- ance for the remission of sins. As it is written in the Prophets, ' Behold I send my messenger 2* NOTES ON THE GOSPELS. [Part L before, &c. the voice of one crying in the wil- derness'" — or, as Campbell renders it, "The beginning of the Gospel of Jesus Christ, the Son of God— As it is written in the Prophets — ' Behold I send mine angel before Thee, who shall prepare thy way : the voice of one crying m the wilderness, Prepare the way of the Lord,' for thus came John baptizing." I deduce no argument from the superscriptions to the Gos- pels, Evayyiliov xutu MurdaXov, svajYiXiov nuju Muqy.ov, &c., because these superscriptions were not written by the Evangelists them- selves, as Father Simon" shows from St. Chrys- ostom. They are, however, so ancient, that TertuUian reproves Marcion for having no title at the head of the copy of St. Luke's Gospel, which Marcion acknowledged to be genuine. — Vide the chapter of F. Simon, and Dr. Camp- bell's note on Matt. i. 1. vol. ii. p. 345, of his Translation of the Gospels. Note 2.— Part L The Harmonists have generally agreed m placing tlie introduction to St. Luke's Gospel as the preface to their respective works ; among whom are the five whose labors form unitedly the basis of the present Arrangement — Light- foot, Archbishop Newcome, Michaelis, Dod- dridge, and Pilkington. This preface of St. Luke may be considered as demonstrating to us the very great care with wliich the first dis- ciples of Christ inquired into every circiim- stance of the life of their Divine Master, before they delivered them to the world as authenti- cated. It is necessary, in this part of our Ar- rangement, to pay some attention to this fact. Even the enemies of our Lord acknowledged Him to have been an eminent and wonderful personage. His mode of teaching, his aston- ishing knowledge, the sanctity of his character, the boldness of his public censures, the num- ber of his followers, and the devoted attach- ment of his more immediate adherents, would have been sufficient to have excited the gen- eral attention of the people, and of their rulers. Many persons, therefore, would have been nat- urally led to inquire into, and collect, the vari- ous circumstances and actions of a life so ex- traordinary. Spurious works must have been published (such as the Gospels according to the Nazarenes, Hebrews, and Egyptians ; of Nico- demus, Thomas, Matthias, and of the twelve Apostles ; the Gospels of Cerinthus, Basilides, and others, all of which were rejected by the Churches without hesitation, as they were scru- pulously cautious of what they admitted"), and " Critic. History of the Text of the JV. T., part i. ch. ii. p. 12. ° Vide Gill's Commentary in loc. — Jones's Full and, new Method of settling the Canonical Authority of the JVev) Testament, 8vo. 3 vols. 1726. vol. i. p. it became the duty of those who possessed ac- curate information, and were anxious for the honor of their beloved Teacher, and for the propagation of his Gospel, to transmit to pos- terity an authentic history of the life and death of their crucified Lord. Such were the motives by which this Evangelist professes to have been actuated, when he wrote his Gospel to Theoph- ilus, a convert of Antioch. Three hypotheses have been submitted to the world to account for the very singular coin- cidences of language and paragraphs which abound in the first three Gospels. Of these, the chief, adopted by Dr. Townson^, Grotius, Wetstein, Owen, MUl, Hales, Harwood, and Griesbach, is, that the Evangelists copied from each other. St. Luke, however, seems to speak of his intended work as an original history, not as a series of extracts from accredited writers. For though many circumstances are not related by St. Luke in their exact chronological order, the most important are detailed in their natural succession, xadsSrig — "in a continued series." (Vide Kuinoel in loc.) He begins with the con- ception and birth both of John and of Christ, and proceeds with the events of his conversing with the doctors in the temple, his baptism, &c. See some admirable observations on the difference between the historian and annalist, and the necessity of exact observance of chro- nological order, in Bishop Marsh's Notes to Michaelis'. The second hypothesis is, that the Evangelists derived their information from one common source, or document, wliich contained those passages which so frequently occur in the three Gospels in nearly the same words. This hypothesis is adopted by Le Clerc, Lessing, Michaelis, and Eichhorn. Its chief advocate in later times has been the present learned Bishop of Peterborough'". He supposes that St. Luke, in this preface, alludes to the common docu- ment in question, which was known by the title 4di,riyr]aig neql twv nsnl,rjQO(poQrjfiivb}v Lv -fifitv ■jTQayfi&TMV, «tt0ws nagidoaav -fi/nlv ol (Itt' dp- X^ig, a-urdmai, xal {mrigSTai- yBv^fxevoi, tov Aoj'ou — " A narrative of those things which are most firmly believed among us, even as they, who from the beginning were eyewitnesses and min- isters of the word delivered them unto us." The omission, however, of the article ti^v before 8i,^YTj(nv is considered by the late lamented Bishop of Calcutta^ to be fatal to this supposi- 29, &c. and vol. iii. p. 102, &c. — Rennell's Proofs of Inspiration, written in reply to the insidious work of Mr. Hone, entitled, The Apocryphal JVcto Testament. See particularly p. vi. of Mr. Ren- nell's Introduction. ^ Vide Dr. Townson's work On the Gospels, veil. i. particularly pages 39 to 71 ; and for a very satis- factory account of these hypotheses, Home's Crit- ical Introduction, 2d edit. vol. iv. p. 310, &c. ' Vol. iii. part ii. p. 12, &o. *" Vide Marsh's Michaelis, vol. iii. part ii. p. 186, &c. and the Dissertation at the end of the same volume. On the Origin of the first three Gospels. ' Treatise on the Greek Article, p. 289. Nc !•] NOTES ON THE GOSPELS. *3 tion. His rule is, " When a title to a book is prefixed to the book itself, the article may be omitted, but when the book is mentioned, or re- ferred to, the article should be inserted." The hypothesis itself, although very ingenious, is at- tended with so many difficulties, that it is sel- dom adopted. The third hypotliesis is that of Mr. Veysie', who supposes that many of the hearers of the discourses of Christ, and the wit- nesses of his actions, committed to writing an account of what they had heard and seen ; and from the most authenticated of these sources the Gospels were compiled. This theory in- deed seems to solve the difficulty, but Bishop Gleig", in his excellent edition of Stackhouse, prefers the more obvious and general opinion, and therefore perhaps the least discussed, that the only common document wliich may be called the foundation of tlie four Gospels was the preacliing of our Lord Himself. Lightfoot", by a singular coincidence, has given the same idea. The learned bishop quotes the valuable tract of the late Bishop Randolph. Bishop Gleig's illustration of the mode in which many of our Lord's miracles and doctrines might have been recorded, from the manner in which the extempore lectures of a professor at Edin- burgh were preserved by his pupils, is very cu- rious, and deserves attention. " In looking up to him, as the Author of our faith and mission, and to the very words in which he was wont to dictate to them, which not only yet sounded in their ears, but were also recalled by the aid of his Holy Spirit promised (John xiv. 26.) for that very purpose, they have given us three Gospels, oflen agreeing in words (though not without much diversification), and always in sense." With this hypothesis, the preface of St. Luke seems to agree. St.Luke, originally a physi- cian, probably one of the Seventy, was a native of Antioch, and, according to Bishop Pearson, a companion of St. Paul in his travels from the year 43, attending that Apostle through Phry- gia, Galatia, and Mysia, to Troas". He ac- companied him also to Samothrace, Neapolis, and Philippi. He was one of those who went with him, and remained with him at Jerusalem ; sailed with him in the same ship from Csesarea to Rome, and continued with him during the whole of the two years' imprisonment, with the account of which he concludes his book of the Acts of the Apostles. St. Luke therefore must have had abundant opportunity of conversing with the eyewitnesses and hearers of our Lord's actions and discourses, and of making himself acquainted, from the most undeniable evidence, ' Vide the account of this hypothesis in Home, vol. iv. p. 319. " Gleig's Stackhouse, vol. iii. p. 105. " Fol. edit. vol. ii. p. 375. '" For an account of St. Luke, see Whitby's Preface, and the Prefaces of the Commentators" in general ; or more particularly Lai'dner, Michaelis, Home, Cave, and Bishop Tomlme. with every circumstance which had not passed under his own immediate observation. Perhaps, as Dr. Townson judiciously remarks, he enjoyed the additional advantages of seeing the Gospels of St. Matthew and St. Mark at Rome, the for- mer of whom was an undoubted eyewitness. And it is probable he left that city after the re- lease of St. Paul from his two years' imprison- ment, and went to Achaia, where he is gene- rally supposed either to have finished or written his Gospel, and the Acts, for the use of the Gentile converts. It is my wish to point out in these notes the peculiar propriety of the various actions re- corded of our Lord, according to the several situations and circumstances in which he was placed. In order to do this, it will be some- times necessary to show the unimpeachable na- ture of the evidence on which the narrative rests. Religion is an appeal to faith. Its truth was at first established by an appeal to the senses and judgment of the first witnesses and converts, and their testimony, with every other evidence, has been handed down for the exam- ination and benefit of all succeeding ages. The Gospel of St. Lulie was always, from the very moment of its publication, received as inspired as well as authentic. It was published during the lives of St. John, St. Peter, and St. Paul, and was approved and sanctioned by them as inspired ; and it was received as such by the Churches, in conformity to the Jewish canon, which decided on the genuineness or spurious- ness of the inspired books of their own Church, by receiving him as a Prophet, who was ac- knowledged as such by the testimony of an es- tablished Prophet^. On the same grounds, St. Luke must be considered as a true Evangelist ; his Gospel being, as many suppose, dictated and approved of by an Apostle of whose authority there can be no question. There is likewise sufficient evidence to warrant the conclusions of Whitby'-', that both St. Marie and St. Luke were of the number of the Seventy, who had a commission from Christ to preach the Gospel not to the Jews only, but to the other nations — that the Holy Ghost fell on them, among the number of the Seventy, who formed a pajt of ^ I have borrowed this remark from Whitby's Preface to St. Mark's Gospel, fol. edit. p. 257. y Michaelis, like other continental writers of a subsequent period, seems to pay too little attention to the authority of the earlier writers, who lived near the apostolic age. The testimony of Origen and Epiphanius, of Theophylact, Euthymius, and Nicephorus Calllstus, that St. Luke was one of the seventy disciples, is not overthrown by the opposite testimony of Chrysostom and Augustine, (vide Lardner, Supphmtnl to the Credibility, Works, 4to. vol. iii. p. 190.) For though much weight will ne- cessarily be attached to the arguments which inge- nious men discover in the internal evidence con- tained in the New Testament, yet many of their conjectures are uncertain, and it may be doubted if the evidence of ancient writers is not better au- thority. 4* NOTES ON THE GOSPELS. [Part 1. the hundred and twenty assembled on the day of Pentecost, and from that time they were guided by the influences of the Holy Spirit in writing or preaching the Gospel. And if the Universal Church from the first ages received this Gospel as divinely inspired on these satis- factory grounds, distance of time cannot weaken the evidences of truth, and we are required to receive it on the same testimony. The neces- sity of inspiration rests on the necessity of Rev- elation itself. Without Revelation the mercy of God to man had not been complete, and it was absolutely necessary that this Revelation should not only be divine, but that it should be clearly proved to have been so. And of the books of the New, as well as of the Old Testa- ment, therefore (for the inspiration of the latter is hetre taken for granted), we may justly say with Mr. Renneir, "We believe that Holy Scripture was written by men who were under the superintendence and control of the Spirit of God ; but we believe also, that, whether in writing, speaking, or acting, they were left in full possession and use of their own natural facul- ties. The Spirit of God directed, elevated, and purified their souls ; all that was necessary He supplied, all that was erroneous He corrected. Every line, therefore, of the New Testament we believe to be stamped with unerring truth ; and to be the voice of God, speaking in the lan- guage of man." Note 3. — Part I. Macknight, in the Notes to his Hm-mony (4to. London, 1763, p. 2.), quotes Gomarus, Cam- eron, Capellus, Witsius, and Wolf, as referring this expression " of the Word," to Christ, one of whose titles is A6yog rov Qeov, Apoc. i. 2. xix. 13. Archdeacon Nares has adopted the same opinion, (Nares, Veracity of the Evange- lists, p. 40-43.) Should this remark be correct, it will prove, what many will consider a mate- rial point, that our Lord was distinguished by the word Logos before it was applied in the same sense by St. John. See the Notes to the next section. Note 4. — Part I. These simple coincidences convince Whitby that the Theophilus here mentioned was a real personage. Lardner does not venture to de- cide. A passage from Josephus, quoted by Lightfoot, has escaped the attention of both these writers : " King Agrippa, removing Jesus, the son of Gamaliel, from the high priesthood, gave it to Matthias, the son of Theophilus — ' Rennell's Proofs of Inspiration, p. 17. cSujy.sv avr-fiv MaiOlct tw ©eogortov." — Antiq. lib. XX. cap. 8. It proves that a man of high rank among the Jews, of the name of Theophilus, was contemporary with St. Luke, and might possibly be the person whom he addressed. The supposition that he was a real person, whether at Antioch or Jerusalem, strengthens the authenticity of the narrative. Note 5. — Part L dissertation on the logos. It is necessary to devote particular attention to this introduction to St. John's Gospel, as it has been made the subject of more extensive and disingenuous controversy than perhaps any other passage in the New Testament. The Preface of St. Luke has been eloquently de- scribed as " the beautiful gate of the Christian Temple, the entrance into the glorious and royal fabric of the Gospels";" while that of St. John may be denominated the solid and deep foundation on which it rests. To understand the expressions of any writer, particularly when they are at all dubious, or liable to misrepresentation, we must endeavour to place ourselves in the situation of those to whom they were addressed. Dr. Lardner*" fixes the date of the publication of St. John's Gospel as early as 68, and Michaelis^ as early as 70. The weight of the evidence, however, appears greatly in favor of the much later date 96 or 97. St. John evidently speaks in his Gospel to those who were not well acquainted with many Jewish customs ; as he gives various ex- planations of things, which would be entirely unnecessary if the persons for whom he princi- pally wrote had been already conversant with the usages of the Jews*. And we might have expected that one, at least, of the apostles would live after the destruction of Jerusalem, not only as a witness of the accomplishment of those prophecies he had heard himself delivered, but to sanction and confirm the doctrines set forth by the other apostles in the books of the New Testament, and to communicate his final in- structions to the Church, after that fearful event. But either of these dates will be consistent with the whole, or with the greater part of the theory we are now about to consider, which will ena- ble us more perfectly to comprehend the great object which St. John had in view, when he wrote his introduction to this Gospel. In all our inquiries into the New Testament, we must remember, that if the Jews, in consequence of their rejection of Christianity, were not always " Lightfoot, vol. i. p. 391. '' Dr. Lardner's Works, 4to. vol. iii. p. 229. •^ Marsh's Michadis, vol. iii. part i. p. 321. <* Home's Crit. Introd. 2d edit. vol. iv. p. 329, and Jones On the Canon, 8vo. 1726, p. 139, Note 5.] NOTES ON THE GOSPELS. *5 first addressed, tliey were so much in the minds of their coimtr}'men the Apostles, that they must be considered as the silent tribunal, to whom the evangelical writers may be said to appeal, when tliey deliver any thing to the world in general, on the one system of religion, which was of equal importance both to Jews and Gentiles\ The Jews were the chosen people of God — Ms eldest born — the country- men of the apostles — for whose salvation the apostles were always most anxious, and to whose conversion they had devoted all tlie fer- vor and zeal of their first labors. They were the elect guardians of the ancient prophecies, and the favored witnesses of their accomplish- ment. The first question, therefore, which pro- poses itself is, What sense would the Jewish reader attach to the account given by the Evan- gelist of the Logos ? or, in other words, what were the sentiments of the Jews in the time of St. John concerning the Logos, and in what re- spects did he design either to confirm or rectify the opinions of his countrymen on that subject^ ? Throughout the whole of the Old Testament, from the history of the fall of man to the Book of Malachi, we read of the appearance of a won- derful personage who is sometimes called Je- hovah, sometimes the Angel Jehovah, or Jeho- vah Angel, or the Angel of Jehovah^. In ad- dition to numerous divines who have demon- strated the same thing, Dr. Allix, in his valuable though sometimes inaccurate work on The Tes- timony of the Ancient Jewish Church, has proved, by a great number of references to the targums " Vide SchcEtgenius — Pref. Hor. Talm. ct Heb. p. 2. when replying to the objections proposed by some against the course of study he was adopting, he says — •' Duo sequcntia mild a Led. hen. conccdi •peto. I. Christum et om.ncs JV. T. Scriptores Judaos Juisse, et cum Judais conversatos, et locutos esse. II. Eos cum Judmis illo sermone, illisque loquendi formulis locutos esse, quce, tunc temporis, ah omnibus intellectcB sunt." f A learned and laborious friend has collected much valuable information on the subject of the controversies wliich prevailed among the Jews at the time of our Lord and his apostles. Thouo-h he has withheld liis MSS. from the world, I trust they will be given to the Christian student at an early day. They will not detract from the well-earned fame of their respected author. = Vide Dr. Pye Smith's valuable work On the Scripture Testimony to the Messiah. Dr. Smith prefers translating the phrase niri' "IxSn by the lat- ter epithet. Mr. Faber, too, in his Horfe Mosaicce, vol. ii. p. 48. (one of the most useful books pub- hshed by this eminent writer) translates it in the same manner. Both these authorities, however, strenuously defend the Divinity of the Being who was thus manifested to mankind as a messenger from Jehovah, who himself bore also that incom- municable name. The term the Angel Jehovah, or the Jehovah Angel, seems to express more ac- curately the meaning of the phrase ; tbougli tliis interpretation cannot be established by such evi- dence as approaches to certainty. Smith's Scrip- ture Testimony to the Messiah, vol. i. p. 333. Fa- ber's Horce Mosaiccc, vol. ii. p. 48. 2d edit. 1818. See also Bishop Horsley's Notes on Hosea — Bibli- cal Criticisms, vol. iv. VOL. II. and talmuds of the Jews, that the general term, which was applied to tlie Divine Person- age who is called by this name in the Old Tes- tament, was "the Word of God," "^n XIO'D-" Before we can deduce, however, any argument from this remarkable circumstance, we must inquire into tlie authority of the several tar- gums and Jewish writings which give this in- terpretation of the above passages of Scripture. Though our Saviour, as Bishop Blomfield has well observed'', censured on aU occasions the multiplied and unauthorized traditions of the Jews, he stLU appealed to their own expositions of Scripture, as furnishing irrefragable argu- ments in proof of his di\ine mission. It was no new interpretation to the Jews, that it was the Word of God which was revealed in their Scriptures as the Creator of the world. By the reading of the Paraphrase, or the interpre- tation of the Hebrew text, written in the Chal- dee language, the people were constantly taught that the Word of God was the same with God, and that by that Word all things were made. " I conceive this Chaldee Paraphrase," says Bishop Pearson% " which was read in the Jew- ish synagogues in the time of Clirist, to express the sense of the Jews of that age, as being their public interpretation of the Scripture. Where- fore, what we find common and frequent in it, we carmot but think the vulgar and general opinion of that nation. Now it is certain that this paraphrast doth use 'n xid'O, the Word of God, for nin% God himself, and that especi- ally with relation to the creation of the world. As Isaiah xlv. 12. rrS;' uD^x^]'•^^^* 'n't?;; 'j^.n' TiNn:!, ' I made the earth, and created man upon it' — which the Chaldee translateth NJN ^!;?^^! mnj,' •'■I3'a3. 'I by my word made the earth, and created man upon it." So also Jer. xxvii. 15. Isa. xlviii. 13. Gen. iii. 8. and many others. The action ascribed to Jehovah in the Sacred Text is given in the Chaldee Paraphrase to the Word." We should be careful to distinguish between the multiplied and fanciful refinements which the Jews, from the time of the Seleucidae, had built upon the Law of Moses, and the more an- cient and traditionary interpretations of the pro- phetical parts of Scripture, the origin of which may be with probability dated from the Baby- lonish captivity. By the former, as our Saviour told tliem, " they m.ade the word of God of none effect ; " but the latter are no where made the object of his censure ; on the contrary, both our Lord and his Apostles very frequently refer to them, as sound and legitimate expositions of God's word. St. Paul, who had been brought up at the feet of Gamaliel, scruples not to al- lude, in some instances covertlj'.in otiiers open- '' Knowledge of Jewish Tradition Essential to an Interpreter of the JVeio Testament, p. C. ' Pearson On the Creed, vol. ii. p. 123. O.xf edit note. *^* 6* NOTES ON THE GOSPELS. [Part 1. ly, to the traditions of the elders : and in his Epistle to the Hebrews he assumes throughout, that the comments of the rabbins upon the prophetical parts of the Bible were in the main founded upon truths. After the return of the Jews from the Baby- lonish captivity, their native language had un- dergone a change so considerable, on account of their adoption of numerous words from the vernacular languages of the countries in which they were settled, that when the Scriptures were appointed by Ezra to be read, they were utterly unintelligible to the greater part assem- bled. On this account, Ezra commanded the Levites to interpret the original to the people, by rendering it into Chaldee. These interpre- tations, or paraphrases, were originally merely oral.' There is no proof tliat there were any collected written paraphrases, till the Targums, or Paraphrases, or Explanations, of Onkelos and Jonathan were compiled. These targum- ists are supposed to have lived about the time of our Saviour : though, in the opinion of Eich- horn, the Targum of Onkelos was not com- pleted till 300 years after that period, in conse- quence of the interpolations that continued to be made in it. Ten Targums are handed down to us, of which those of Onkelos and of Jona- than ben Uzziel are the most higlily esteemed, and considered by the Jews as the authorized and infallible expositions of the Sacred Text*". These Paraphrases then, in innumerable in- stances, translate the Hebrew word Jehovah by "the Word of the Lord." Some, it is true, have maintained that this implies a personal ex- istence of the Word, in some sense distinct from the personal existence of the Supreme Father— that the Word of the Old Testament is the same as the Logos of the New Testament, and that this coincidence is a proof of the belief among the Jews of the preexistence, personal operations, and Godhead of the Messiah. Oth- ers again argue, that these words are to be re- garded as a mere idiom, implying the person's self who speaks. The latest writer' on this point, after examining the different opinions at great length, comes to this general conclusion : that from the mere use of the phrase, " the Word of the Lord," in these Paraphrases, no certain information can be deduced on the doctrine of the Jews with respect to the Messiah, during the interval of the Old and New Testament, and this opinion is further corroborated by a celebrated critic. But though such may be our conclusion with regard to the Chaldee Para- phrases, it will not follow that the Jews of the same age, or a little after, did not employ the term " Word " with a personal reference, and that reference to the Messiah. The use of this term by Pliilo, and by the Christian Evangelist i Vide Blomfield's Knowledge of Jewish Tradi- tion essential, &c. p. 9, 10. '' Smith's Messiah, vol. i. p, 400. ' Archbishop Laurence. St. John, appears unaccountable, except on the supposition that it had grown up to the accep- tation supposed, at least among the Jews who used the Greek language. Such an extension of meaning and reference, agreeably to the or- dinary progress of language, would flow from the primary signification, or medium of rational communication, and thus it would be a rational designation of a Mediator between God and man. We have also another evidence, which is entitled to the greater weight, as it comes from a quarter the most hostile to the Christian religion"'. Celsus, whose words are recited by Origen, reproaches the Christians with absurd- ity and folly, for imagining that such a mean and contemned person as Jesus could be the pure and holy Word, the Son of God ; and, per- sonating a Jew, which is his manner in the con- struction of his work, he declares tlieir belief that the Word was the Son of God, though they rejected the claims of Jesus to that honor. The authority, however, most to be depended upon, with regard to our attempts to ascertain the opinions of the Jews concerning the Logos at the time of Christ, is that transmitted to us by the celebrated Philo, who was born at Alex- andria, of Jewish parents, and was the contem- porary of our Lord and his Apostles. Some years before St. John wrote his Gospel, this celebrated man, being then about sixty years of age, was sent on an embassy from Alexan- dria to the emperor at Rome, to lay before him a petition, praying for protection to his country- men against the persecuting spirit of the Alex- andrians. He has left on record a very curious detail of this expedition. The manner in which, after much delay and many vexatious difficul- ties, the embassy, when at last admitted to the long-desired audience, was received by Calig- ula, presents us with a most singular and char- acteristic picture of the haughty sovereign and his courtiers. Caligula first abruptly addresses them, by inquiring if they were " the odious race " who refused to acknowledge him as their god ; and, after having obliged them to follow him as objects of general ridicule and reproach, while he inspected some rooms in one of his villas, asked them, with a " grave and serious countenance, why they abstained from swine's flesh;" and, after many more sarcasms, dis- missed them with this compassionate sentiment, " That those men who would not believe in him as a god were, in his opinion, rather miserable than wicked." Jerome and Eusebius inform us, that when Philo was at Rome, he was ac- customed to converse with St. Peter, and that he cultivated the society of that Apostle. Photius tells us, that lie was a Christian, though he soon separated from their communion : and Dr. J. Jones has lately attempted to revive this opin- ion ; including Josephus also among the num- ber of primitive Christians. Eusebius further " Smith's Testimony, vol i p. 409,410 Note 5.] NOTES ON THE GOSPELS. *7 assures us, that Philo devoted himself to the study of the Scriptures, and diligently exam- ined the truths received from his ancestors ; that he had made the most profound research into the mysteries of the Platonic system, and discovered so much knowledge of the doctrines of the Grecian pliilosopher, and all his abstruse notions, that it was commonly said, either " Plato Philonizes, or Philo Platonizes." By mingling the theological opinions of his countrymen with the reveries of the Platonic school, and the un- doubted truths of his own Scriptures, he has given to the world, in his multifarious produc- tions, a strange compound of truth and false- hood, from which, however, may be collected, without difficulty, the prevailing opinions of the learned Jews of that age respecting the "Lo- gos," the " Word of God," the manifested Je- hovah of the Hebrew Scriptures. The following is a list of some of the particu- lar terms and doctrines found in PhUo, with parallel passages fi-om the New Testament. 1. The Logos is the "Son of God"— vJo? 0eo£i. De Agric. vol. i. p. 308. De Profug. ib. p. 562. Compare Mark i. 1. Luke iv. 41. Jolm i. -34. Acts viii. .37. 2. "The Second Divinity" — dsviEgog Qeog Idyo;. Fragin. vol. ii. p. 625. Compare John i. 1. 1 Cor. i. 24. 3. " The first-begotten " of God — Adyog nqa- Toyovog. De Somniis, vol. i. p. 653. Compare Heb. i. 6. Coloss. i. 15. 4. "The Image of God" — elx^v t5 0«5. De Mundi Opific. vol. i. p. 6. 414. 419. 656. Com- pare Coloss. i. 15. Heb. i. 3. 2 Cor. iv. 4. 5. " Superior to angels " — ineouvu nicvrnv [dyyOMv] loyog Qslog. De Profug. vol. i. p. 561. Compare Heb. i. 4. 6. 6. " Superior to all the world " — ^ }.6yog — irceqiiVbi rcuvTog iqt. De Leg. Allegor. vol. i. p. 121. Compare Heb. ii. 8. 7. " By whom the world was created " — ibv &eZov 7.6yov jov ramu diay.oaftriaavTa. De Mundi Opijic. vol. i. p. 4. Compare John i. 3. 1 Cor. viii. 6. Heb. i. 2. 10. 8. The great " Substitute of God "—vnaQ/og tS 0e5. De Agricidt. vol. i. p. 308. Compare John i. 3. and xvii. 4. Eph. iii. 9. PhU. ii. 7. 9. "The Light of the world" — (jpS? y.oafis- and " Intellectual Sun " — rj.iog vorjTog. De Som- niis, vol. i. p. 6. 414. 632, 633- Compare John i. 4-9. and viii. 12. 1 Pet. ii. 9. 10. " Who only can see God " — a /.tdva rov Oeby I'^e^t y.udooav. De Conftis. Ling. vol. i. p. 418. Compare John i. 18. and vi. 46. 11. "Who resides in God" — iv avia ^dva xaToiy.i'iasi. De Profug. vol. i. p. 561. Com- pare John i. 18. and xiv. 11. 12. " The most ancient of God's works, and before all things '^—TToeaSvTurog rav oaa yi- yove. De Confus. Ling. vol. i. p. 427. De Leg. Mlegor. ib. p. 121. Compare Joluii. 2. and xvii. 5. 24. 2 Tim. i. 9. Heb. i. 2. 13. " Esteemed the same as God " — Myov &g avTov Qeov y.aTavoHcn. De Somniis, vol. i. p. 656. Compare Mark ii. 7. Rom. ix. 5. Phil. ii. 6. 14. " The Logos is eternal " — 6 (xtdiog X6yog. De Plant. J\/o(B, vol. i. ^32. and vol. ii. p. 604. Compare John xii. 34. 2 Tim. i. 9. and iv. 18. Heb. i. 8. Rev. x. 6. 15. " Beholds all tilings " — d^vdegxigarog, wg ndvra iq:oqav sh'at, lxav6g. De Leg. Jlllegor. vol. i. p. 121. Compare Heb. iv. 12, 13. Rev. ii.23. 16. " He unites, supports, preserves, and per- fects the world " — o re yixo t5 ovtoq Uyog dea- fj.bg ihv rwv 6.n&VTUiv — avvi^si tu (xiorj n&VTtx, y.al acpiyysi — nsqii'/Ei, xa b).u, y.al nerclT^qwy.Ev . De Prof. vol. i. p. 562. Fragm. vol. ii. p. 655. Compare John iii. 35. Colos. i. 17. Heb. i. 3. 17. " Nearest to God without any separation " — d lyyvT(ji.T(a prjSevbg ovrog /jsdogla 8iuqr^i.iaiog. De Profug. vol. i. p. 561. Compare John i. 18. and X. 30. and xiv. 11. and xvii. 11. 18. "Free from aU taint of sin, voluntary or involuntary" — ixvev Tqonrig iy.ovala — xal rr^g C(.y.ovaia. De Profug. vol. i. p. 561. Compare John viii 46. Heb. vii. 26. and ix. 14. 1 Pet. iv. 22. 19. "Who presides over the imperfect and weak" — oI>Tog yuq ijUav tG)v dnelav &i' ei'ij 0fo;. De Leg. Allegor. vol. i. p. 128. Compare Matt, xi. 5. Luke v. 32. 1 Tim. i. 15. 20. " The Logos, the fountain of wisdom " — Ihyov Qeov o? aocplag ic^l ^jyi]. De Profug. vol. i. p. 560. 566. Compare John iv. 14. and vii. 38. 1 Cor. i. 24. Colos. ii. 3. 21. "A Messenger sent from God" — rroeff- SEvirjg t5 iiysfiovog nqbg to inr^yMOv. Qiiis. Per. Div. Hceres. vol. i. p. 501. Compare John v. 36. and viii. 29. 42. 1 John iv. 9. 22. " The Advocate for mortal man " — Uerr/g fiiv igi, t5 &vi]Ti!. Quis. Rer. Div. Ha:r. vol. i. p. 501. Compare Jolin xiv. 16. and xvii. 20. Rom. \'iii. .34. Heb. \dii. 2.5. 23. "He ordered and disposed of all things" diEi).e y.al dtivEij.iE nuviu. Ib. p. 506. Com- pare Col. i. 15, 16. Heb. xi. 8. 24. " The Shepherd of God's flock "—rbv dq- 66r avTOv l.hyov — o; i\v InifiAEiav Tvfi Isqag ravTr/i dliyrjc. De Agricul. vol. i. p. 308. Com- pare John X. 14. Heb. xiii. 20. 1 Pet. ii. 25. 25. " Of the power and royalty of the Logos " — d t5 r^ysiiovog Uyog — y.al ^aaihy.'^ divufiig uiTS. De Profug. vol. i. p. 561. Compare 1 Cor. XV. 25. Eph. i. 21,22. Heb. i. 2,3. Rev. xvii. 14. 26. " The Logos is the physician who heals all evil " — Tov uyyelov (o? lc,i, loyog) itanlq la- rqhv y.ay.&v. De Leg. Allegor. vol. i. p. 122. Compare Luke iv. 18. and vii. 21. 1 Pet. ii. 24. James i. 21. 27. " The Logos is the seal of God "—6 di iqiv T] aq)quylg. De Profug. vol. i. p. 547, 548. De Plant. jVo(e, ibid. p. 332. Compare John vi. 27. Eph. i. 13. Heb. i. 3. 8* NOTES ON THE GOSPELS. [Part 1 28. "The sure Refuge of those who seek him" — icp' ov ngaiov KonacpevyBiv ixpElifidna- xov. De Profug. ih. p. 560. Compare Matt. xi. 28. 1 Pet. ii. 25. 29. " Of heavenly food distributed by the Logos equally to all who seek it " — liiv Sgdviov TQOcp^v \jjvxrjg. Quis. Rer. Divin. Hear. vol. i. p. 499. Compare Matt. v. 6. and vii. 7. and xiii. 10. and xxiv. 14. and xxviii. 19. Rom. x. 12. 18. 30. " Of men's forsaking their sins, and ob- taining spiritual freedom by the Logos " — ^^ei;- OsqIu Trig ipvyjjg- De Cong. Queer. Erud. Grat. vol. i. p. 534.' De Profug. ib. p. 561. 563. Com- pare John viii. 36. 1 Cor. vii. 22. 2 Cor. iii. 17. Gal. V. 1, 13. 31., "Of men's being freed by the Logos from all corruption, and entitled to immortality " 6 IsQdg Idyog hljutjas yigag i^aiQExov dug, y.ltj- Qov d.d&i'ujov, Ti^j' iv (jcopd&QTa yevel j&^iv. De Cong. Queer. Erud. Grat. vol. i. p. 535. Com- pare Rom. viii. 21. 1 Cor. xv. 52, 53. 2 Pet. i. 3,4. 32. The Logos mentioned by Philo, not only as Ylog 0e5, "the Son of God; " but also '^ya- nrjibv T^;g, //ovoYsvi)g, nlr^- Qo.i/ue, &,c. as teclinical terms of their philoso- pJiy. Lastly, the speeches of Christ, which St. John has selected, are such as confirm tlie po- sitions laid down in the first chapter of his Gos- pel : and therefore we must conclude tliat liis principal object througliout tlie whole of his Gospel was to confute the errors of the Gnos- tics^" That we may understand the design and or- der of St. John's Gospel, it will be necessary to take a brief review of the tenets of Cerin- thus, in opposition to which the Evangelist pur- posely wrote it. This will not only reflect con- siderable light on particular passages, but make the whole appear a complete work — regular, clear, and conclusive. Cerinthus was by birth a Jew, who lived at the close of the first century : having studied literature and philosophy at Alexandria, he at- tempted at length to form a new and singular system of doctrine and discipline, by a mon- strous combination of the doctrines of Jesus Christ witli the opinions and errors of the Jews and Gnostics. From the latter he borrowed their Phroma or fulness, their JEons or spirits, their Demiurgus or creator of the visible world, &c., and so modified and tempered these fic- tions, as to give them an air of Judaism, which must have considerably favored the progress of his heresy. He taught, that the Most High God was utterly unknown before the appear- ance of Christ, and dwelt in a remote heaven called Pleroma, with the chief spirits or ^Eons : — That tills Supreme God first generated an Onkj-hegotten Son, who again begat the Word, which was inferior to the First-born : — That Christ was a still lower seen, though far supe- rior to some others : — That there were two higher ajons, distinct from Christ; one called Life, and the other Light : — That from the eeons again proceeded inferior orders of spirits, and particularly one Demiurgus, who created this visible world out of eternal matter : — That tliis Demiurgus was ignorant of the Supreme God, and much lower than the seons, whicli were wholly invisible : — That he was, however, tlie * Michaelis, vol. iii, part i. p. 280 peculiar god and protector of the Israelites, and sent Moses to them ; whose Laws were to be of perpetual obligation: — That Jesus was a mere man, of the most illustrious sanctity and justice, the real son of Joseph and Mary : — That the ^on Christ descended upon him in the form of a dove when he was baptized, revealed to him the unknown Father, and empowered him to work miracles : — That the Mon Light entered John the Baptist in the same manner, and therefore that John was in some respects preferable to Christ: — That Jesus, after his union with Cln-ist, opposed himself with vigor to the God of the Jews, at whose instigation he was seized and crucified by the Hebrew chiefs, and that when Jesus was taken captive and came to suffer, Christ ascended up on high, so that the man Jesus alone was subjected to the pains of an ignominious death :— That Christ will one day return upon earth, and, renewing his former union with the man Jesus, will reign in Palestine, a thousand years, during which pe- riod his disciples will enjoy the most exquisite sensual delights. Bearing these dogmas in mind, we shall find that St. John's Gospel is divided into three parts, viz. Part L contains doctrines laid down in oppo- sition to those of Cerinthus, (John i. 1-18.) Part H. delivers the proofs of those doctrines in an historical manner, (i. 19. xx. 29.) Part HI. is a conclusion, or appendix, giving an account of the person of the writer, and of his design in writing his Gospel, (xx. 30, 31. xxi.) Besides refuting the errors of Cerinthus and his followers, Michaelis is of opinion that St. John had also in view to confute the erroneous tenets of the Sabeans, a sect which acknowl- edged John the Baptist for its founder. He has adduced a variety of terms and phrases, which he has applied to the explanation of the first fourteen verses of St. John's Gospel, in such a manner as renders his conjecture not improb- able. Perhaps we shall not greatly err if we conclude with Rosenmliller, that St. John had both these classes of heretics in view, and that he wrote to confute their respective tenets'. The Doceta;" taught that Christ was a man in appearance only, and not in reality. In op- position to these, St. John says in his Epistles, which were published before his Gospel, " Every spirit which confesseth not that Jesus Christ is come in the flesh is not of God ; " and, in his Gospel, " The Word was made flesh." From this sect originated the Ebionites, whom Bishop Horsley has proved to have a great affinity to ' Mosheim's Commentaries, vol. i. p. 337-3'i7. Dr. Lardner's Works, 8vo. vol. ix. p. 325-327. 4to. vol. iv. p. 567-569. Michaelis, vol. iii. p. 285-302- Apud Home's Critical Introduction, vol. ii. 1st edit, p. 466-468. " Lardner's Works, 4to. vol. v. p. 375, 12* NOTES ON THE GOSPELS. [Part i tJie Simonians : observing with equal force and truth, "That as the ancient Ebioneean doctrine passes by a single step, the dismission of the Superangelic Being, into the modern Unitarian- ism, that too is traced to its source in the chi- meras of the Samaritan sorcerer. And thus both the Ebionites of antiquity, and the Unita- rians of our own time, are the offspring of the ancient Gnosticism"." The general prevalence of these erroneous notions concerning the Logos, and the frequent mistakes of the primitive converts, who united their own philosophical opinions with the infer- ences deducible from Revelation, produced an ample stock of other heresies ; many of which did not obtain celebrity till the Church became so extended, that the greater number of any particular sect attracted public attention : and frequently the heresiarchs, or leaders them- selves, were not generally distinguished tiU their opinions had been widely disseminated. Thus we often find the several errors they adopted had been long in existence before even the names of their principal supporters were known. Those, for instance, embraced by Ce- rinthus, Saturninus, the Docetee, and Basilides, may be traced to the perversions of Jewish tra- dition, the reveries of Platonism, and the fan- cies of the half-converted and speculative". The Gnostics'^, among many errors on the origin and continuance of evil, anticipated with eagerness the arrival of an eminent personage, who should deliver the souls of men from the bondage of the flesh, and rescue them from the evil genii who governed the world. Some of these, being struck with the miracles of Clurist, conceived Him to be the Being they expected. Many of his doctrines, therefore, they willingly embraced ; while they refused to believe in the reality of his apparently material body. To these, or to such as these, that passage might have been addressed, " The Word was made flesh." He, who descended from an invisible state to deliver man from evil, was made flesh. Whether the Evangelist alluded to the Gnos- tics or Docetae, we cannot positively decide. Saturninus^ was another philosophizing here- tic, who believed in the existence of an inde- pendent, eternal evil principle. He supposed the world to have been created by seven an- gels, which were the same as the people of the East believed to reside in the seven planets. One of these angels he supposed to be the ruler of the Hebrew nation, the Being that brought them up out of the land of Egypt, and whom the Jews, not having knowledge of the Supreme Being, ignorantly worshipped as God. His other reveries may be found in Mosheim. ^ Tracts in Controversy with Dr. Priestley, 3rd Supplemental Disquisition, p. 495. " Vidal's Translation of Mosheim,, cent. i. § 60. ^ Mosheim, vol. i. p. 310. ^ Mosheim, vol. ii. p. 211. Upon his conversion to Christianity (if we may so denominate that monstrous combination of his own absurd, and, falsely called, philo- sopliical opinions with Christianity), he endeav- oured to reconcile Ms former efforts to account for that baflling mystery, the origin and con- tinuance of evil, with liis new creed. In con- sequence, he supposed that there was a rebel- lion of these seven angels and their dependants against the Supreme Being, and that, on their involving mankind in their revolt, the Son of God descended from above, and took upon him a body, not indeed composed of depraved mat- ter, but merely the shadow or resemblance of a body. He came to overtlirow all evil, its au- thors and agents, and to restore man, in whom existed a divine soul, to the Supreme Being. His notions on this point, therefore, might like- wise have been alluded to by St John in the Preface to his Gospel : He who came from God, the true Logos, was made flesh, and they be- held his glory. Carpocrates, an Alexandrian, was also a con- temporary of St. John. Baronius speaks of his followers as distinguished for their opinions in the year 120— Basnage 122— Tillemont 130— Dodwell 140. He taught that the world was made by angels much inferior to the Eternal Father ; that Jesus was the real son of Joseph and Mary ; and he consequently denied his Di- vinity, though he considered Christ as super- human. In opposition to Carpocrates, St John taught that the world was created, not by an- gels, but by the Logos, who was revealed to man, as the Clirist, the Divine Personage prom- ised by the prophets, and expected by the world. I omit much more, that might be made ap- plicable to tliis argument, concerning the Elce- saites, Valentinians, and other heretics, enu- merated by Ireneeus and Epiphanius, and dis- cussed by Mosheim and Lardner, as well as the arguments of Michaelis respecting the Sa- beans, which is too long to extract, and too condensed to be further abridged. — Marsh's Michaelis, vol. ii. part 2. p. 288, «&c. Neither is it necessary to enter here upon the question, so warmly discussed by Bishop Horsley and Dr. Priestley, concerning the an- cient Ebionites. The sentiments of Basilides of Alexandria "" may, in the same way, be traced to the perver- sion of the doctrine of the Logos. He is sup- posed to have forsaken the communion of the Church about the time of Trajan, or Adrian. Basnage speaks of him at the year 121. Mill says that he flourished 123 — Cave 112. Clem- ent of Alexandria tells us, that Basilides was accustomed to boast, that he had been taught by a disciple of St. Peter. Irenaeus observes, that Basilides, in order to *■ Lardner, vol.iv. p. 534. Note 5.] NOTES ON THE GOSPELS. *13 appear to have a more sublime and probable scheme than others, outstepped them all ; and taught, that from tlie Self-existent Father was born Nous, or Understanding ; of Nous, Logos ; of Logos, Phronesis ; of Phronesis, Sophia and Dunamis ; of Dunamis and Sophia, powers, principalities, and angels, that is, the superior angels, by whom the first heavens were made ; from these proceeded other angels, which made all things. The first of these angels he repre- sents as the God of the Jews, who, desiring to bring other nations under the dominion of liis people, was so effectually opposed, that the Jewish nation was in danger of being totally ruined, when the Self-existent and Ineffable Father sent liis first-begotten Nous, who is also said to be Christ, for the salvation of those who believed in him. He appeared in the world as a man — taught — worked miracles — but did not suffer — for Simon of Cyrene was transformed into his likeness, and was crucified ; after which Christ ascended into heaven. Basilides taught also, that men ought not to confess him who was in reality crucified, but him who came in the form of man, and was supposed to be cruci- fied. Any reader of St. John's Gospel, who ac- knowledges the authority of that Evangelist, must be convinced of the errors of BasOides, as this inspired writer plainly declares, that the Logos itself was made flesh, had become a teacher of the Jews, had dwelt among them, and, as a man among men, was crucified. Basilides taught, says Vitringa'', according to the testimony of Irenseus (Adv. Har. c. 23.) and Epiphanius (HP0NH2:iS Prudentia dYNAMIS xal S01>IA PotejS'tia et Sapientia. APXAI, E2:0Y2IAI, ArTEAOI ViRTUTES, PoTESTATES, AkGELI VOL. TI. 6 'Avmeqog y.alnqmog OYPANOS, Summam et primum C(ei.dm: Kal ol £§^s. He then gives the annexed brief outlme of the notions of Valentinus. BYQOS sirH Profundum, SiLENTIUM, sive sive UqoaQX^, "Evvoia, et et '^Qxn, Xaoig, N()Y2 AAHQEIA Mens Veritas Movoyevrig, et ITgonoyei'il;. AOros ZP.H Ratio Vita ANQPP.nOS EKKAHSIA Homo. Ecclesia. Vitringa concludes his Dissertation'' by sum- ming up the precise objects for which each verse of St. Jolm's Introduction might have been more especially TiTitten, in allusion to the heresies prevalent at the tune of the writing of his Gospel. They wUl be found, he con- cludes, to overthrow all the subtilties of each of the Gnostic heresies. I. There was one true God, without cause, or origin, or birth, or procession. In opposition to the doctrine that He sprung from Siyii and BWog. II. The Son existed with the Father in the essence of the same real divinity, the second indguaig of Deity, which, in the language of the Scriptures, is justly called 6 Aoyog. Ratio, Sapientia, vcl oraculum Diviniiatis. III. That tliis Logos was the first offspring of procession from the Father, " primam pro- cessionem Patris," truly and personally exist- ing ; the Logos h-v^w^arov, the Only-begotten Son of the Father, who was in the beginning with the Father : in opposition to the opinion of the Gnostics, who placed between the Father and the Logos, Novg and '' Ali'idei-a, and called the former, both only-begotten, and first-be- gotten. IV. That the Logos was very God, and par- taker of the perfection of the divine nature : in " Vitringaj Observationes Sacra, vol. ii. p. 152. ' De Occasioiie ei Scopo Prologi Eiang Joaniiii .9])ost. 14* NOTES ON THE GOSPELS. [Part I. opposition to the sentiments of the Platonists, who represent the Logos as inferior to the Most High God, and produced by him at his pleasure. V. That all things were made by the Logos, and that he is tlie ^Jtj^isqybg of all things. Here St. John condemns the notion which dis- tinguishes between the Demiurgus, the Maker of this world, and the Logos ; and which denies also that the world was made by the Logos. VI. Without the Logos nothing was made that was made: that is, the Patriarchal and Levitical dispensations, which were enacted before the incarnation, were appointed by the Logos, the Son and Ambassador of God. This clause was written to confute that error of the Gnostics, wliich distinguishes between God, or the Angel, the Author of the old covenant, who came from God, the Father of Christ, and from his son Christ, by whom the new or Cliristian dispensation was instituted. Vn. The Logos was the Life of Man. Against the subtilty which, in the Gnostic sys- tem of divine emanations, distinguished be- tween Zm-ti, Life, and the Logos, and made the latter inferior to the former. VHL That the Logos was always in the world, and from the very beginning of all things, and from the fall of man had frequently manifested himself in the Church which he had in the world ; that he was the true Light ; that as such he had illumined his own, the members of that Church, although by the greater part of the world, and by the carnal-minded Jews, he was not acknowledged. The Evangelist here wrote against those who would assert, that the Son of God before his incarnation had not man- ifested himself, nor was known to the world. IX. That the Logos (who had tlius manifested himself occasionally as the Angel Jehovah) became flesh : that is, assumed from his mother a human nature similar to our own, sin only excepted. Refuting those who deny that Christ, the Logos, put on real flesh ; or who separate Christ from Jesus the person of the Man, the Mediator. X. Lastly, from the fulness {nlrjodi/naTi, the favorite word among tlie Gnostics) of tliis only and first-begotten Son of God, all were to re- ceive grace upon grace : that is, all, of every kind and degree, who believe in Christ, and called in this life to be partakers of liis grace, and to the hope of his glory. — Consequently, that eiTor of the Gnostics was to be rejected, which taught that the adherents of their sect only, who had been initiated into the mysteries of their philosophy, could aspire to the highest liappiness of the first fulness of the Divinity ; and allotting an inferior degree of happiness to the souls of all otlier believers. In addition to tlie Jews, and the heretics of his day, the third class of persons to whom St. John addressed his Gospel, were his contempo- raries among the primitive Christians. The word Logos has been supposed by many to have been used in several passages of the New Tes- tament, in the same sense as in this passage of St John. Luke i. 2. Acts xx. 32. Heb. iv. 12. Apoc. xix. 1.3. are particularly adduced". If from the writers of the New Testament we turn to the Apostolic Fathers, we shall find, that, thougli their testimony is express in favor of the Divinity of Christ, their evidence is not de- duced from the doctrine of the Logos. The reason of this might be, that St. John had in their opinion so completely decided the ques- tion, that the necessity of their resuming the ar- gument had been superseded. The Fathers who succeeded to the apostolic age, however, lived at a time when the discussions respecting the identity of the Messiali and the Logos re- quired further attention ; and we accordingly find that, from the time of Justin Martyr to Athanasius, the works of the Fathers abound with arguments in proof of this fundamental doctrine of Christianity. The greater part of these authorities are contained in the works of Bishop Bull''. I have selected a few of these to complete the list of evidences in support of the doctrine, that the Logos of St. John was the Angel Jehovah of the Jewish, as certainly as he was the Messiah of the Christian Church. "He who appeared to Abraham under the tree in Mamre," says Justin Martyr, in his Dia- logue with Trypho, " was Christ He was the Lord who rained do w n from "tlie Lord fire and brimstone out of heaven." He it was who ap- ' Witsius comes to the same general conclusions as those adopted in this note. He says that Luke i. 2. refers to the Logos, as well as Acts xx. 32. and Heb. iv. 12. After enumerating the arguments in defence of, and against this opinion, he hesitates to decide in favor of either. " Si mea milii hie quoque dicenda est sententia, equidem fateor tarn speciosa in utramque partem argumenta videri, ut utra eligenda foret animo hEesitaverim." See the Treatise of Witsius, 77eo( tou Joyov, in his Miscel- lanea Sacra, vol. ii. p. 87. '^ The Dcfensio Fidei JViceiim of Bishop Bull, and the other works of the same great writer, edited in one volume folio, by Dr. Grabe, are a complete collection, from which Bishop Horsley and others have drawn many of their irrefragable arguments. There is little or nothing in the improved version of the New Testament, Lant Carpenter's Uniiari- anism, the Doctrine of the Gospel, or in The Rueo- vian Catechism, which has not been either answered, or anticipated, by this profoundly learned writer. The following is the title of the thesis which he lays down and defends in his first section, to which I am now alluding. " Jesum Christum, hoc est, eum qui postea Jesus Christus dictus est, ante suam irar&Qwrcyjniv, sive ex beatissima virgine secundum carneni nativitatem, in natura altera, humanalonge excellentiori, extitisse ; Sanctis viris, velut in pra)- ludium incarnationis suae, apparuisse ; Ecclesia;, quam olim sanguine suo redempturus esset, sem- per praefuisse, ac prospexisse ; adeoque a prinionlio omnem ordinem divinse dispositionis (ut Tertullia- nus loquitur) per ipsum decucurrisse : quin et ante jacta mundi fundamenta Deo Patri suo adfuisse, — perque ipsum condita fuisse ha^c universn, Catlio- lici doctores trium pi imoium sosculorum uno omnes ore docucrunt." — Drfcn. Fid. JVic. p. 7. Note 5.] NOTES ON THE GOSPELS. *15 peared to Jacob in his sleep, who wrestled with him in the form of a man, who appeared to Moses in the burning bush." Irenseus also has laid down the same doc- trine as Justin, concerning Him who appeared to Moses and to Abraham. "He," says Ire- nseus, " who was worsliipped by the prophets as the living God, He is the Logos of God who conversed with Moses, and of late reproved the Sadducees. Man had already learned, in the example of Abraham, to follow the Word of God ; for tliis patriarch followed the command of the Word, freely ofiering his dear Son a sac- rifice to God." Theophilus of Antioch declares that it was the Son of God who appeared to Adam imme- diately after his fall, taking upon liim the form of the Father, even the Lord of air. Clemens Alexandrinus repeats the same things as Justin ; and, from that time to the present, the same opinion has prevailed. The Chaldee paraphrases have asserted of the Word tlie same things wjiich the Old Testament de- clares of the Angel Jehovah, and wliich the Christian Fathers declare of Christ. The Word of God was the term by wliich both the Jews and the Christians recognised tliis Divine Per- sonage. Many other writers could be quoted to prove the same point, if accumulative evi- dence were essential to conviction in an argu- ment of this nature. In addition to the evidence derived from this source, we might mention the manner in which the writers of the New Testament allude to those passages in the Old Testament which re- fer to the Jehovah Angey. Thus Isaiah saw in a vision the glory of Jehovah in the temple. In John xii. 41. John declares that the glory which the prophet saw, was the glory of Christ ; plainly affirming thereby that the Jehovah of the Old Testament, the Christ of the New, was the conmion God of both dispensations'. St ^ So I translate to n^unmrior tov jruTQog xal xv- Qiov TMv oAcur, according to Granville Sharp's rule : '• When two or more personal nouns of the same gender, number, and case are connected by the copulative xu 1 , if the first has the definite article, and the second, third, &c. have not, they both re- late to the same person." ■f See particularly on tliis subject Scott's Chris- tian Life — a treatise on the Angel Jehovah, at the end of his second book — Works, folio edition. See also Faber's HorcE Mosaicce, vol. ii. sect. i. cap. 2. The whole chapter is admirable. ^ I have not thouglit it advisable to enter into the criticisms of the Unitarian writers on tliis and many other passages which 1 have referred to. We are told tliat in some few manuscripts the read- ing is Rsur, in other few Krqtov. Yet the greater proportion has tlie usual reading Xoijor. I have been rather anxious to exhibit the ancient, univer- sal, and, as it appears to me, the undoubted faith of the Christian and Jewish Churches, without needlessly entering into verbal criticisms, or the wilful misinterpretations of the enemies of the Di- vinity of Christ. I do not undervalue tlie minutest verbal criticisms. On the contrary, we are under infinite obligations to the laborious writers who Paul alludes to tliis doctrine also, when he ap- plies to Christ the expression of David (Ps. Ixxviii. 56.), "they tempted and provoked the Most High God." "Neither let us tempt Christ," says St Paul, " as some of them also tempted''." On such passages as these, and on the application by our Lord to himself of many of those phrases by which Philo and the Chaldee paraphrases were accustomed to desig- nate the Word of God, or the Angel Jehovah, the primitive Christians founded this opinion. Their principal reasons, perhaps, in addition to these, were derived from the manner in which St Paul, still more decidedly, applies to Christ such expressions as " the Image of God," " the Glory of God," "the Image of the Invisible God," " God manifest in the flesh." Reasoning from these and similar expressions, the primi- tive Christians justly concluded that the Logos of the targumists and Philo, and the Christ of the New Testament were the same as the An- gel Jehovah of the Jewish Scriptures. The fourth class of persons, whom St. John may be supposed to have addressed, were the unconverted heathen. Of these the more igno- rant were familiar with the doctrine of the in- carnations', and the Evangelist might desire, have attended to this part of theological hterature ; but, after perusing with some attention much of the Unitarian controversy, I cannot but repeat my conviction, that the oppugners of the Divinity of Christ have been guilty of wilful misrepresentation, both of the arguments of their opponents, and of the plain text of the Christian Scriptures. '' For an account of the manner in v/hich the original ideas concerning an incarnation became perverted among the ancient nations into the vul- gar and foolish stories related in the Metamorphoses of Ovid, and in the silly legends of tlie later pagans, vide Faber's Origin of Pagan Idolatry. So preva- lent were these notions among the iieathen, that Dr. Townson ingeniously supposes that St. Luke, who wrote his Gospel for the converted Gentiles, has avoided a word which was adopted without hesitation by the two other Evangelists. In liis re- lation of the transfiguration, St. Matthew, who wrote for the Jews, has used the term (Matt. xvii. 2.), xai uiTiuoQifii'ud^] tiiTiouodtv ui-Ti'i^r.v an-l the Tar- p"rD''t!;'b Ocov iv d- TOl/XoLtrT- gum ofJeru- ?s, cvi. 14. ndpu. Ps. 6v. 1 Cor. p;tIiMn, qnot- cv. 1'4. X. 9. ei! by Ailix, Ps. cvi. in p, 152. as- Hebrew. s'/rt tliat it was " The Word •' a- gaiii^twhom Inrai^I niur- U'.nrefl. Vuie Allix in loc. Primasius quoted by V\^liitby. Others could be found, but I luerely put tliis down to illustrate my plan of drawing up a table of testimonies to the Di- vinity of Christ. Primasius lived in the sixth centu- ry- vi. 2.), the Angel in whom the name of God was (Exod. xxiii. 21.), and to the Angel, or Je- hovah, are attributed all the great actions re- corded of God in the Old Testament. We do not read any where in the Old or New Testa- ment, that this Being ceased at any time to protect the Jewish nation and its Church. The Prophet Malachi, in a passage (Mai. iii. 1-6. iv. 2-6.), wtiich has been uniformly considered by the Jewish as well as Christian commentators to refer to the Messiah, declares that this Angel Jehovah, " the Jehovah whom ye seek, shall suddenly come to his temple "—to the temple which had been rebuilt after the return from the captivity, and which was destroyed by the Roman soldiers. But we have no account whatever, neither have we any intimation in any author whatever, that the ancient mani- fested God of the Jews appeared in the usual manner in the second temple between the time of Malachi and tlie death of Herod the Great. The Christian Fathers, therefore, were unani- mous in their opinion, that this prophecy was accomplished in the person of Jesus, and in him only. They believed that Christ, even Jesus of Nazareth, was the Angel of the Covenant, that he and he only was Jehovah, the Angel Jehovah, the Logos of St. John, the Memrah Jah of the targumists, the expected and pre- dicted Messiah of the Jewish and Christian Churches. This is the doctrine rejected by the Unitarian as irrational, by the Deist as incom- prehensible, by the Jew as unscriptural — but it is the doctrine which has ever been received by the Christian Church in general with humil- ity and faith, as its only hope, and consolation, and glory. Note 6. — Part L ON the arrangement of these three VERSES. Though the Baptist is here mentioned, and the passage is consequently an anticipation of his testimony, the apparent reference of v. 16. to V. 14. has induced me to follow the authority of Archbishop Newcome, in preference to tliat of Lightfoot, Michaelis, Pilkington, and Dod- dridge. Verse 18 declares also, as Newcome has observed, the reason for which the Word was made flesh ; that it was to manifest the Father to the world. The circumstances of the Baptist's testimony will be mentioned be- low. Whiston places the whole of this preface after the events recorded in St. Luke, i. ii. Mr. Hele'' places John i. 1-5. after St. Luke's pref- ace. He then places John i. 6-14. after Luke iii. 2. and John i. 15-18. after the account of the temptation. ^ Four Gospels Harmonized, Basingstoke, 1750, 8vo. - Note 7.] NOTES ON THE GOSPELS. *17 Nc 7. — Part I. ON THE MIRACULOUS EVENTS WHICH PRECEDED THE BIRTH OF THE BIESSIAH. With the exception of Simon the Just', who, according to Jewish tradition, had received the last rays of the setting sun of prophecy, and completed the Canon of tlie Old Testament, it is generally believed by the Jewish Church that Prophecy and Miracle had ceased since the time of Malachi. A learned writer"', how- ever, has attempted at great length to show, that though Prophecy, properly so called, had ceased during this interval, yet extraordinary revelations were vouchsafed to some few indi- viduals : and he instances the prediction said to nave been delivered by Hillel, Schammai, and Menahem. But there is no satisfactory evi- dence to prove this assertion. Josephus, who repeats them, doubts tlieir truth. Drusius sup- poses that the reading in Josephus is corrupt. Gorionides, Abraham Ben Dion, and even Jo- sephus, are not quoted by Vitringa with any de- gree of confidence in their authority ; and we have no allusion in the New Testament to any instance of the eflfusion of the Holy Spirit after the closing of the Canon of the Old Testament. The inspired writers of the New Testament appeal only to the Law and the Prophets, that is, to the Old Testament in its present form. And they appeal to the miracles and prophecies of the Apostles and their Master, as novelties in their own age, affording undeniable witness that God had at length visited his people. After a long cessation, therefore, of miracle and prophecy, the time approaches when the first proof is to be given that the Creator of the world was still mindful of the favored house of Israel, and of the whole human race. The Spirit of prophecy revives — an angel descends from heaven ; and, as if more immediately to Connect the new dispensation with that which it was to supersede, this blessed messenger be- gins by foretelling the very same event, in the same words which had been used by Malachi in delivering the last prophecy vouchsafed to the Jewish Church : — : " Behold ! I will send you ElijaJi the prophet Before the coming of the great and dreadful day of the Lord : And he shall turn the heart of the fathers to the children. And the heart of the children to their fathers." Malachi iv. 5, 6. To Zachariasit is foretold: — 'On Simon the Just, vide Prideaux's Connection, vol. ii. p. 816, 8vo. edit, 1729. Liglitfoot, vol. i. p. 2008; and vol. ii. p. 381; Arrangement of the Old Testament, note in loc. ^ Vitringa, in his Observ. Sacra:, vol. i. b. vi. p. 294, &c. " And he shall go before Him in the spirit and power of Elias, To turn the hearts of the fathers to the chil- dren, And the disobedient to the wisdom of the just."— Luke i. 17. The first prophecy of the New Testament is given in the very same language as the last of the Old Testament; thereby offering to the Jews the strongest evidence in favor of their long-expected Messiah. The birth of John, the forerunner of the promised Saviour, was an- nounced by the testimony of an angelic vision — the return of the Spirit of prophecy — and the revival of miracles, in the dumbness of his father, its definite continuance, and its pre- dicted removal. The attention of the people must have been powerfully excited by these remarkable circumstances ; and the beginning of the New Dispensation was distinguished by the same superhuman characteristics which had proved the divine origin of that which was now to be done away. The number of each of the twenty-four courses of the priests was so great, that many thousands were constantly in attendance upon the service of the temple. The most solemn of the daily services was that which had been ap- pointed by lot, in the usual manner, to Zacha- rias. When he entered into the holy place to burn incense, the congregation of Israel stood without in profound silence, offering up their prayers, and waiting till the priest should re- turn, as was customary, to dismiss them with his blessing. The congregation consisted of the whole course of the priests, whose weeldy turn of attendance was now going on, and of the Levites that served under these priests — the men of the station, as the rabbis called them, whose office it was to present the whole con- gregation, by putting their hands on the heads of the sacrifice, — and of the multitude from the city, whom devotion would now have drawn to their temple, including of course the presidents and overseers of the temple, and others of the first rank and chief note at Jerusalem. Lightfoot supposes, from the expression, v. 10., " the whole multitude"," that a larger crowd than usual was then assembled ; that it might have been a Sabbath : and upon the hypothesis, which he has attempted to defend at length, he calculates that the course of Abia served in their turn at this time, in the eighth week afler the Passover, and that the lessons read in the tem- ple were the law of the Nazarites, Numb. vi. and the conception of Samson. But this, though ingenious, must be in some degree conjectural. When we remember the scrupulous exact- ness with which the Jews attended to every part of their ceremonial ritual, and the conse- " Uav TO nlij-S-oq roii Xaov. — Lightfoot, vol. i. p. 407. VOL. II. *3 18* NOTES ON THE GOSPELS. [Part L quent sensation excited by every thing con- nected with their divinely-appointed worship, we shall be able to represent to ourselves, in some degree, the impression produced by this event. The people, including, we may sup- pose, the great majority of the men of leisure, education, and eminence, either of Judiea or Jerusalem, were anxiously waiting to learn the cause of Zacharias's unusual delay. The con- cluding and accustomed blessing had not yet been pronounced. At length their officiating Priest presents himself at the door of the holy place. His countenance now expresses the greatest agitation, and he endeavours in vain to fulfil his unfinished duties. He is unable to give the expected blessing. The congrega- tion, from anxious curiosity and astonishment, we may reasonably suppose, remained for some time in silent suspense — but when they found that Zacharias continued both deaf and speech- less, they perceived, as the Evangelist relates, " that he had seen a vision." His silence was miraculous. The circumstance would be re- corded and enrolled in the archives of the tem- ple, and preserved by the priests of the course of Abia. As his dumbness was not a legal un- cleanness, and no law of Moses prescribed the exclusion of a priest from the temple service on that account, and as St. Luke (i. 23.) mentions, that " as soon as the days of his ministration were accomplished, he departed to his own house," he must have continued in office during his appointed course, and would certainly take his professional station in the temple, although incapable of performing all his ministerial func- tions ; — thereby presenting to the Jews, in the very centre of their sanctuary, an undeniable proof of the revival of miracle, and exciting in their minds the strongest expectations of some wonderful occurrence. As Zacharias had now become both deaf and dumb, it is highly probable that he wrote down an account of the heavenly vision, which must by this means have been well known through- out Judsea. The prediction of the Angel was quite consonant to the generally-received opin- ions of the day. Elias was first to appear, and the first revelation therefore of the approaching change in the dispensations of God must have reference to his Messenger, rather than to the Messiah himself. It had been prophesied that the forerunner of Immanuel was to resemble Elias in his spirit and power, in the efiects of his mission, in the austerity of his character, in the boldness of his preaching, and in his suc- cessful reform of the Jewish Church. He was to be the " Voice of one crying in the wilderness. Prepare ye the way of the Lord, Make his paths straight ; " — " To turn the hearts of the fathers to the chil- dren. And the disobedient to tlie wisdom of the just." Many things worthy of remark occur in con- sidering the dumbness of Zacharias. It was at once a proof of the severity and of the mercy of God. Of severity, on account of his unbelief; of mercy, in rendering his punishment tempo- rary, and in causing it to be the means of mak- ing others rejoice in tlie events predicted by the Angel. His condemnation and crime were most appropriate and merciful warnings to the Jew- ish nation, and seem almost to prefigure' the general unbelief that was so soon to prevail, as well as to foreshow the approaching dumbness, or dissolution, of the Levitical priesthood. — Vide Witsius,i>e Fitd Johannis Baptista, and the opinion of Isidorus Pelusiota on the dumb- ness of Zacharias, there quoted : Miscell. Sacra, 4to. vol. ii. p. 500. Note 8. — Part I. ON THE DOCTRINE OF THE MIRACULOUS CONCEPTION. The doctrines both in the Old and New Tes- taments would be utterly incredible, if they were not confirmed by the most unquestionable and convincing evidence ; and if they were not also so interwoven together that they must all be received, or all be rejected. They are so involved with the history of the world, that the latter alternative is impossible to a rational mind ; and the various absurdities and inconsis- tent conclusions to which men have been uni- formly betrayed, when they have endeavoured to believe one part of the system of Revelation, and to reject another, are almost sufficient rea- sons of themselves to compel us to receive the whole of what is revealed to us. The doctrine of the miraculous conception, which contains so much that contradicts experience, and seems at first sight so incredible, is founded upon evi- dence the most complete and satisfactory. It is intimately blended with the whole system of Revelation. The fabric would not be complete without it. It is supported by the general in- terpretation of the first promise, and is repeated and corroborated by the ancient prophets of the Old, and the positive assertions of the writers of the New Testament. In what manner mind acts upon body, and body upon mind, we are totally ignorant. Wo know only from daily experience, that the will gives an impulse at pleasure to the limbs and body. We know also, by observation, that the mind of an individual, which thus controls or directs the body, is often biased in the very same manner as the mind of his progenitor. One eartlily bias, or tendency, seems to be im- pressed upon the human race, which compels or induces one generation of men to be the same as the generation which preceded them Note 8.] NOTES ON THE GOSPELS. *19 Man, since tJie fall of Adam, has never, with any one exception, been born with a spiritual bias ; — tlie innate tendency which always shows Itself is uniformly directed towards eartUy, or natural, or merely animal objects ; that is, to objects which have their origin, connexion, prog- ress, and end, in this life only. This bias, or tendency, is what divines call Original Sin. It is that disposition" which is born with us ; wliich was entailed upon us by our first parents,^ and has reduced us to a state little superior to tlie animal creation below us. When originally created, the mind of man was not thus biased to earth. The spiritual prevailed over the in- ferior, or carnal, nature. The fall was the tri- umph of the animal nature of man ; and to re- store tlje human race to its original spirituality is tlie great object of that one religion, which has been gradually revealed to mankind, under its three forms, the Patriarchal, Levitical, and Christian dispensations. When man had fallen, we read that Adam begat a son in his own likeness, after his image ; whereas Adam had been formed in the image of God. The son of Adam was born therefore after a different image from that in which his father was originally created. The first man Adam had been created spiritual ; but he be- came earthly. His sons, and his sons' sons, and all their descendants, from that moment even to this day, partook of a nature, earthly, inferior, and animal. The fallen man Adam ever did, and ever will, produce creatures of a similar nature to himself^. "That which is born of the flesh is flesh." Such being the law of animal life, impressed upon matter by the will of the Supreme Being, it becomes evident that no creature can be free from the inferior nature in wliich he is begotten. " Behold I I was shapen in iniquity. And in sin did my mother conceive me." Ps. li. 5. No mere man can be exempt from tlie laws of ° The Infection of our nature, the (^ovijiia oaq- x'ug, spoken of in the 9tli Article of the Church of England. ■P " Moses acquaints us that Mam begat Seth in HIS OWN LIKENESS, AFTER HIS IMAGE, Gen. V. 3. Can it be supposed that an accurate writer as Moses is, when he had said, that God created man, in his oiDii likeness, after his image, Gen. i. 26, 27., and here he says, that Adam begat Seth in his own LIKENESS, AFTER HIS IMAGE, did not Set this ex- pression in opposition to the other .' Nothing else appears from the words being so exactly repeated. He must therefore design to acquaint us that Adam,, having lost the image and likeness of God, could not for that reason beget Seth after the image and likeness in which liimself had been created ; hut in his oirn likeness, after his image, a miserable mortal man like himself, an heir of his toil, care, sorrow, and death." Extracted from a manuscript letter from the first Lord Viscount Barrington (author of the Essay on the Dispensations) to the celebrated Dr. Lardner. See also on the same subject Jones's Figurative Language of Scripture. his kind. If then a long succession of prophe- cies foretold that a Being should come into the world to perform certain works, which necessa- rily implied perfection, and therefore an exemp- tion from the universal law of human nature, our reason tells us that his birth must take place in some peculiar or miraculous manner, differ- ing from that which is entailed on the imperfect beings around him : or, in other words, — an im- maculate conception was the only mode in which a sinless or spiritual being could be born into a sinful or animal world, without partaking of its common nature. If it be said, that our Lord partook of this in- ferior nature as the Son of the Virgin, as much as if he were the offspring also of Joseph ; we answer, — In the same way as Adam, when he was created in the image of God, and therefore sinless, received from the hands of his Maker a body formed from the dust of the ground, so likewise did the second Adam receive from the Virgin an earthly body, as free from sin as that with which the first Adam sprang from the ground, yet, like that, subjected to all the weak- ness, infirmities, and sufferings of humanity. When we can comprehend in what manner the inanimate dust became an organized being at the first creation, we shall be able to compre- hend the mystery of the creation of the second Adam. But we may as reasonably disbelieve the one as the other, if our understanding must comprehend the difficulty before we receive it. The whole doctrine of creation is one of the truths which baffles the intellect of man. We must, in this stage of our being, be contented to believe, and to be ignorant. If we will be- lieve only what we can comprehend, we must believe nothing but mathematical demonstra- tions. The declarations of Scripture, from the very beginning, assert, that " the seed of the woman shall bruise the serpent's head." It is evident that this term, " the seed of the woman," cannot be applied to mankind in general. It must re- fer to a Being to whom it could be applied in some peculiar sense : and the ingenuity of man has never yet devised a mode in which this passage can be properly applied to any of the human race, unless in that manner in which the believers in divine Revelation have applied it to the promised Deliverer, the second Adam. The first Adam was called the Son of God, be- cause he was created in the image of God, in a way different from his descendants. Christ also is called the Son of God, on account of his mi- raculous conception. Both were created spir- itual beings ; and the true worshippers of God, in various parts of Scripture, are called by the same name, in an inferior sense, because they aspire to the recovery of that superior nature which the first Adam lost, but which the second restored. The ancient Jews were decided, and, so far i^U^ iNUxiiid UiS llxJL. U^UtoriiiijS. [Part as we can ascertain from their remaining books, were unanimous in their opinion, that the Di- vine Person who was appointed to deliver man should be the seed of the woman in some man- ner differing from mere men. This they prin- cipally learned from two passages in their prophets, wliich have consequently been much discussed ; these are Isa. vii. 14. and Jer. xxxi. 22., both of which require attention. When the invasion of Rezin and Pekah had reduced the Israelites to extremity, their king, Ahaz, who in the days of his prosperity had sacrificed and burnt incense to the gods of the surrounding nations, in the groves and in the high places of their worsliip, and consequently had paid little attention or respect to the pro- phet, now, in this period of distress and calam- ity, applies for relief to Isaiah. The Prophet assures him that he shall be delivered from the two Idngs ; but that, within sixty-five years, the ten tribes should be carried a^vay captive, (Isa. vii. 9.) The king is incredulous, doubting, per- haps, the inspiration of the Prophet; who re- quests the king to require any miraculous proof he pleases that the prophecy he had delivered should be accomplished. The king refuses to do so, when Isaiah immediately declares, — " The Lord himself shall give you a sign — Be- hold ! a Virgin (or, more properly, the Virgin, nabj?n with the emphatic n) shall conceive and bear a son." He tells him that the name of this son should be Immanuel ; and, before he was of sufficient age to discern between good and evil, the country should be delivered from its invaders. The virgin in question is supposed, by Abrabanel, and other Jewish writers, to de- note Mahershalalhashbaz, whom Isaiah married soon after. By others the word na"7;?n is ren- dered damsel, instead of virgin, and is supposed to refer to the queen of Ahaz, who was then pregnant of Hezekiah. Dr. Pye Smith' follows the authority of Trypho, Aquila, Symmachus, Theodotion, and Abrabanel, in giving this last signification to the word nnSj^n. The Inspired Writings, however, do not appear to confirm this interpretation ; for they give us no account of a child born at that time who either received *^f name of Immanuel, or a name that would Dear tlie same signification. If the prophecy had ended at the 16th verse of the seventh chapter, it might perhaps bear a literal interpretation. But it seems to have been forgotten by those who would tlius limit its signification, that it is only a part of one prophetical discourse which is completed at ver. 4. chap. X., and includes that still more eminent prophecy, rendered in our translation, — ' Scripture. Testimony to the Messiah, vol. i. p. 271 ; but this supposition is founded on the idea that some error has crept into the account in the Sacred Text of Hezekiah's age, 2 Kings xvi. 2. 2 Chron. xxviii. 1. — and it is scarcely admissible to build the right interpretation of one part of Scripture on the possible error of another. " Unto us a Child is born. Unto us a Son is given ; The government shall be upon his shoulder, And his name shall be called Wonderful, Counsellor, the Mighty God." The object then of the prophet in pi-onouncing the words, " A Virgin shall conceive," &c. must be collected from the scope of the whole discourse. If it be thoroughly examined, it will appear, like other prophetical discourses, to make the present distress and predicted de- liverance serve as a figure of some more dis- tant and more glorious event. No king of Is- rael could be justly styled the Wonderful — Counsellor — the Mighty God (which latter epi- thet is rendered by a learned critic'', God, the Mighty Man), — the Everlasting Father — the Prince of Peace. This prophecy from neces- sity must be, as it always has been, both by Jewish" and Christian writers, referred to the Messiah, and as such is quoted by St. Matthew in his Gospel, i. 2.3'. I shall close tliis part of the present note with a statement of Dr. Kennicott's hypothesis. He conceives tliat " the text contains two distinct prophecies ; each literal, and each to be understood in one sense only ; the first re- lating to Christ, the second to Isaiah's son." The one is contained in ver. 13, 14, and 15; and the other in ver. 16. Dr. Kennicott para- phrases them thus : — "I. Fear not, O house of David! the fate threatened you : God is mindful of his promise to your father, and will fulfil the same in a very wonderful manner: Behold! a virgin (rather, the virgin, the only one thus circumstanced) shall conceive, and bear a son ; which son shall therefore be, what no other has been or shaU be, the seed of the woman, here styled the VIRGIN : and this son shall be called (i. e. in Scripture language he shall be) 'Immanuel, God with us ;' but this Great Person, this God visible amongst men, introduced into the world ■^ Horsley's Biblical Criticisms, vol. ii. p. 65. " " Quoniam puer da.tus est " — Targum : " Dixit propheta ad domum David : Puer natus est nobis," &c. " Deus potens vivens in secula xn'&D, Messiah, cujus temporibus pax multaerit." Deha- rim Rahba, sect. i. fol. 249. 4. In SoMltedrin, fol. 94. 1. " Deum constituisse Hiskiam facere Messiam, qufB quidem fabulosa sunt, sed tamen nobis in tan- tum utilia, quia ostendunt, Judaeos in lectione horum verborum de Messia cogitasse."— Schoetgen. vol. ii. p. 1(30. It cannot be necessary to refer to Chris- tian writers ; but see Kidder's Demonstration of the Messiah, part ii. p. 97, 1726, folio. ' The quotation in St. Matthew agrees almost word for word with the Hebrew : — Matt. i. 23. — 'iSov 1; jiaQ- Tt^€Tat vt'ov, yat yaXtoov- ai TO oroita avTov 'EM- MANomJ. but varies from the Septuagint, from whicli llie New-Testament writers so often quote, in two words only — Matt, ftti — Sept. ^.iji/^f-roi — Matt, xa- ^tnoi;o(— Sept. xaltotK;. Isa. vii. 14. INOTE 8.j NOTES ON THE GOSPELS. *21 thus, ill a manner that is without example, shall be truly man: he shall be born an infant, and as an infant sliall he be brought up: for butter and honey (rather milk and iioney) shall he eat ; he shall be fed with the common food of infants (which in the East was milk mixed with honey) till lie shall know (not that he may know, as if such food was to be the cause of such knowl- edge, but) till he shall grow up to luiow how to refuse the evil and choose the good. "II. But he/ore this child (pointing to his own son) shall know to refuse the evil and choose the good, the land that thou abhorrest shall be for- saken of both her kings. " li'Jn should be rendered, ' this child:'' —a son of Isaiah, Shearjashub ; whom God had commanded the prophet to take with him ; but of whom no use was made, unless in the application of these words ; whom Isaiah miglit now hold in his arm ; and to whom therefore he might point with his hand when lie addressed himself to Ahaz, and said, ' But before this child shall grow up to discern good from evil, the land that thou abhor- rest shall be forsaken of both lier kings.' " The child's name is evidently prophetical ; for it signifies, a remnant, or the remainder, shall return. This prophecy was soon after fulfilled. And therefore this son, whose name had been so consolatory the year before, was with the utmost propriety brought forth now, and made the subject of a second prophecy — namely, that before that child, then in the second year of his age, should be able to distinguish natural good from evil, before he should be about four or five years old, the lands of Syria and Israel, spoken of here as one kingdom, on account of their pres- ent union and confederacy, should be forsaken of both their kings : which, though at that time highly improbable, came to pass about two years after ; when those two kings, who had in vain attempted to conquer Jerusalem, were themselves destroyed, each in his own country." — Kenni- cott's Sermon on Isaiah vii. 13-16. Oxf. 1765. The celebrated prophecy of Micah (ch. v. 2.) whicli St. Matthew likewise, as his countrymen ■would approve", applies to Christ, was written " Since the application of this passage to the Christian Messiah, the Jews have been accustomed to refer the words to other circumstances than their ancestors had done. " Noli, Lector," says Schoet- o-en (vol. ii. p. 213), " banc diversitateni mirari — ■ (I consider myself as possibly addressing some of the sons of Israel in these notes, and I omit there- fore the next clause of the quotation) — hie atitem Marcus Marhius, Censor a Pontifice constitutiis, lextus ad confirmationeni religionis valeutes cor- rupit. In loco Sanhedrin (fol. 98. 2. had been just quoted) signum castrationis, lacuna scilicet, ubi vox T',VVJ'^T~\, im.pium, omissa est, aperte conspicitur : in loco autem priore longe plura deesse videntur." " Dixit R. Giddell. Quare autem Hillel excipiatur a consortio istius beatitudinis ? Quia dixit : nullum amplius Messinra Israeli expectandum esse : (Glossa : Quia Hiskias fuerit Messins, et de ipso dlctae sintProphetiae Ezek. xxix. 21.etMicha v. 3.)" Meuschen JV. T. ex Taliiiu.de illust. 'ilo. Leipsic, 1736, p. 30, twenty years after the event by which tliis propiiecy of Isaiah (Is. vii. 14-16, &c.) was oc- casioned. Both Dr. Hales" and Bishop Lowth"" are of opinion, that Micah in this passage al- ludes to the former passage previously delivered by Isaiah. "Micah," says Bishop Lowth, "having delivered that remarkable prophecy which determines the place of the birth of the Messiah, the Ruler of God's people, whose goings forth have been of old, from everlasting, adds, that nevertheless God would deliver them up to their enemies, till she who is to bear a child brings forth." Archbishop Newcome also confirms the authorized version"^. The uncommon expression also, "the holy offspring," Luke i. 35., seems to be especially adapted to denote that the child would be pro- duced in a way different from the generation of the rest of mankind. On the appellation, Son of the Most High, Kuinoel observes, « that it seems to be used to signify that Christ was pro- created by an immediate divine intervention : in which sense Adam also is called the son of God'-'." The next prophecy wluch our present subject leads us to consider is given by Jeremiah, (xxxi. 22.) — "The Lord hath created a new thing in the earth, A woman shall compass a man." That new "creation of a man is therefore new, and therefore a creation, because wrought in a woman only, without a man compassing a man : which interpretation is ancient, literal, and clear'." This is the opinion of one of our most " Hale's Anal, of Chronolo^ij, vol. ii. p. 402,403. " Lowth's Isaiah, notes, 4to. edit. p. 04. ■" Newcome's Minor Projdicts, in loc. y Comment, in Libras Hist. JV. T., vol. ii. p. 271. Apud Smith's Scripture Testimony to Mess., vol. ii. p. 48. Pearson On the Creed, Oxford edit. 8vo. vol. i. p. 270, and vol. ii. p. 48. ^ Pearson On the Creed, Oxford edit. 8vo. vol. i. p. 270, and vol. ii. p. 20L " It is not to be denied," he observes, " that the proper signification of 3 3D is circumdare or cingere. R. Judah has observed but one interpretation of the verb, and Kimchi says, that all the words which come from the root nan signify compassion, or circuition. Those words therefore (Jer. xxxi. 22.) -13J 331Dn nr^pj must lit- erally import no less than that a woman shall encom- pass, or enclose, a man ; which, with the addition of a new creation, may well bear the interpretation of a miraculous conception. On this account the Jews applied the passage determinately to the Messiah. This appears in Bcrashiih liahba Parash, 89. where, showing that God doth Ileal with that with which he woundeth, he saith, as he punished Israel in a virgin, so would he also heal them with a viro-in, according to the prophet, ' The Lord hath created a new thing' on the earth, a woman shall compass a man.' By the testimony of R. Huna, in the name of R. Iddi, and R. Joshua, the son of Levi, ymS^ rDvn iJ n^r'Dn -|'->d n ' This is Messiah the King, of whom it is written, (Psalm ii. 7.) This day hare I hegottrn thee' And again in Midrash Tillim, upon the second Psalm, R. Huna, in the name of R. Iddi, speaking of tlie suffer- ings of the Messiah, saith n'tyDn "jSn HT ,fe'e est Hex Messias,ths,t\vhen his hour is come, God shall say, 22* NOTES ON THE GOSPELS. [Part 1. eminent divines, who proceeds to demonstrate, from the rabbinical and talmudical writers, that the ancient Jews gave the same interpretation to this passage, and referred it to tiie miracu- lous conception of the expected Messiah. The greater part of the events which are pre- dicted in the Old Testament are shadowed forth by types, or partial, intended resemblances to the event prefigured. The miraculous con- ception also is repeatedly typified in the Old Testament. Various women, Anna the wife of Elkanah, Sarah the wife of Abraham, the wife of Manoah, and others, as well as Elisa- beth the wife of Zacharias, are recorded to have brought forth children after their old age had begun. These events seem to have been designed to afford the Church of God, which expected a Pvlessiah who should be in a pecu- liar sense the seed of the woman, a certain and miraculous proof, that, as nothing was impos- sible with God, he would in his own time give nimSl ' I must create him loith anew creation; and a J (by virtue of that new creation) lie saith, This day have I begotten thee.' From whence it appeareth that this sense is of itself hterally clear, and that the ancient rabbins did understand it of the Mes- sias ; whence it follows that the later interpreta- tions are but to avoid the truth which we profess, that Jesus was born of a virgin, and therefore is the Christ." Vide also Schoetgenius, vol. ii. p. 99. Locum general. 50. 2. In Sohar Oenes. fol. 13. col. 52. apud Schoetgen, vol. ii. p. 202, the words "inj DDIDn nnpJ are applied to the Church. ' Die sexto applicat 'se uxor (Ecclesia) ut prsesto sit ma- rito suo (Deo) qui vocatur Justus, eique die Sabba- thi rnensam instruat. Et hoc ipsum est, quod Scriptura innuit, dicens : (Creabit Dominus.) Et hoc fit temporibus Messise, qui sunt dies sextas.' " Dr. Blayney, in his new translation of tlie proplie- cies of Jeremiah, renders the phrase " a woman shall put to the rout a strong man," and defends this interpretation by observing, that the words (even if 33D be translated to encompass) can only mean to contain or comprehend in tlie womb ; and as this is not a wonderful thing, he concludes the passage has some other meaning. But the fact is, that this encompassing in the womb being called a wonderful thing has been referred on that very account to the miraculous conception. He sup- poses the woman to be the Jevidsh Churcli, which should put to the rout all its powerful enemies. The word 330, in Hiphil or Pihil, may certainly signify to cause to turn about, i. e. to repulse. But this was by no means a thing so unusual, that it should be called a new thing in the earth ; for the Church of Israel had repeatedly overpowered its enemies, or been delivered from them in a most wonderliil manner. The interposition of Provi- dence for this cause was by no means a new thing in the earth. The sense of" repulsed," or " put to the rout," also is very forced and without sufficient authority. Blayney's Jeremiah, 4to. 1784. Oxford, p. 86, and notes 194. Calvin, an author always entitled to our most impartial attention, comparing the passage with Isa. xliii. 19., interprets it to sig- nify the triumph of the Jews over the Chaldeans. By the " woman," he understands the Jews ; by the " man," the Chaldeans ; and by the " compass- ing," the triumph of the Jews over the.se, their enemies. Luther once maintained the same opin- ion. This interpretation, however, is entirely overthrown by tlie recollection of the fact, that neither the Chaldeans, nor the Persians, nor the Medes, were ever conquered by the Jews, who them the promised Messiah ; of whose birth the births of the children of these women were but types. That the doctrine of the miraculous concep- tion of the Messiah is laid down in the New Testament, as well as the Old, the Christian reader does not require to be informed. The account is contained in the commencing chap- ters of tlie Gospels of St. Matthew and St. Luke, and is to be found in every version and manuscript of the New Testament extant. As these chapters maintain the Divinity of Christ, by asserting the fact of his miraculous birth, they have been attacked with a variety of theo- retical arguments by tlie Socinian writers, as well as by all, whether Deists or nominal Cliris- tians, who would reduce the Gospel to a good and valuable system of morality ; and represent the promised Messiah as merely the blameless man, the exemplary teacher, and possibly a su- perior prophet". On the same authority which were freely released from their captivity. Not only does this fact overthrow the interpretation given by this eminent man, but the word riDpJ is never used figuratively. Pfeiffer adds many very curious interpretations of the passage. Vide Pfeiffer, Du- bia Vexata, p. 760. The passage is interpreted by Christian divines to refer to the miraculous con- ception. The " woman " is the mother of Christ. The " man" encompassed (the T13J Sx of Isaiah ix. 5.) is the Messiah; the "encompassing" is the enclosure of the promised infant created in the womb. The "new tiling in the earth " is the creation of the infant by supernatural power, a cir- cumstance unusual, unknown, unthought, and un- heard of before. That this is the meaning of the passage is gathered from the context, the former and latter passages connected with it referring to the Messiah. This intelhgence only could give complete comfort to the pious Jews at the period when they were thus distressed. They were as- sured not only that they should return to their cit- ies, but that the ancient promise should be accom- plished, and the seed of the woman be born. Three arguments have been adduced by some against this mode of interpreting the passage. The first is, that n3p] is the epithet applied only to the female sex in general, and not to any individual ; more es- pecially that tlie term is by no means applicable to a virgin. To this it is answered, that the word is applied to an individual in the following passages : Gen. i. 27. and v. 2. ; Lev. iii. 1. and 6. and ix. 28. and 32. and xxvii. 4. ; Num. xxxi. 15. ; and that it is not unusual to use the same word in opposition to 131, an individual of the other sex. And, in Le- vit. xu. 15. the word HDpJ is appUed to a female infiuit, newly born. The' second argument is, that the word "inj is never used to denote a newly-born male infant. The Targuin of Onkelos, however, on Gen. iv. 1., uses the word in this sense, and it is also so applied in Isa. ix. 5., " unto us a child is born," &c. T13J Sn- The third argument is, that 33T never refers to conception, Tiio word, how- ever, signifies in general " to enclose," " to sur- round ;" and its use in the present instance is suf- ficiently enforced and applicable. Vide Pfeifler, Dubia Vexata, p. 760-702, and his references. "■ I will notice but one objection which has lately been again brought forward against the doctrine of the immaculate conception, as it has frequently been urged by the Socinian writers, and is so ad- mirably answered b}^ a gentleman to whose valu- able work I am much indebted. In his Calm In- quiry into Ike Serifture Doctrine of tlie Person of Note 9.] NOTES ON THE GOSPELS. *23 induced tlie first ages to receive these chapters as authentic and genuine, Christians in all ages have made the doctrine of tlie miraculous con- ception an article of tlieir faith. They have believed in Hun "who was conceived by tlie Holy Ghost, and born of the Virgin Mary." See tiie whole of tlie admirable third article of Pearson On the Creed. Note 9. — Part I. ON THE SALUTATION OF MARY. The learned Joseph Mede remarks on the salutation of the Angel, " Hail, thou that art highly favored," %^' to save), for he should save them from their sins. He should save them not merely from the consequences of their sins by his atonement, but from the dominion of their sins by his gift of the Holy Spirit, to lead them both into obedience and truth. We must not hope to be delivered hereafter from the consequences of evil, unless we are at present delivered from its power. Tlie name Jesus, say Castalio and Osiander, Heb. niii'n'. may possibly signify "the man Je- hovah," or " Jehovah incarnate," " God in human nature." It is compounded of nin"' and \i/^ii: the letter K' being interposed from the latter word, the two others '' and X being rejected as ser- viles, and therefore added or rejected at pleas- ure. This name is given at full length by Mo- ses to the Angel Jehovah who conducted the Israelites through the wilderness, " The Lord is a man of war," nnnSo ty'N mri''' The same Note 17.-19.] NOTES ON THE GOSPELS. *27 name is given likewise at length in tlie excla- mation of Eve, in which she expressed a hope that her son was the promised deliverer, TT'Jp •nirr nx t^'x The angel commands that the name Jesus he given to tlie Messiah, " because he shall save his people from their sins." The Angel Jeho- vah led his people through the wilderness, and saved them from their enemies, and from the hands of all who hated them. Christ was to do the same. The analogy between the enemies of Israel and the enemies of the soul of man is complete. Christ in the former instance was the Saviour of his people from their temporal enemies. He was now to be revealed as their Saviour from their more dangerous and inveter- ate adversaries, Death, Satan, and the evil of their own nature. PfeifFer is of opinion, with the generality of commentators, that the name must be derived from i'ty to save, and he rejects therefore the above derivation, which is given with little vari- ation from Osiander, Reuchlin, and Sebastianus Castalio. See the whole Dissertation De JVom- ine Jesu — Pfeifferi Duhia Vexata, p. 1154, par- ticularly Th. 6 to 18 inclusive. I have placed the appearance of the Angel to Joseph after Mary's return from the house of Elisabeth, as she came back from Hebron be- fore the birth of John, three months after the annunciation of the Messiah. On her arrival at her own house, when her pregnancy became evident, the fears and suspicions of Joseph, we may justly suppose, were excited. Before that period he could have no reason for suspicion. Lightfoot, vol. i. p. 421. Note 17. — Part I. The Christian may believe that this passage refers to the Messiah on the authority of St. Matthew ; and the Jew may likewise believe it, on the authority of the ancient targumists, who, with their countrymen in general, were accus- tomed to refer these expressions of their early prophets to the expected Messiah. To over- throw the force of the prediction, they have, however, in later days, made use of arguments which their ancestors would have disdained. — Vide Kidder's Demons, of Mess. vol. iii. p. 90, &c. Note 18.— Part I. Another proof was now to be afforded to the whole Jewish nation, that the time of the Messiah had an-ived. The Father of the pa- triarchs had long prophesied that the sceptre was not to depart from Judah, nor a lawgiver from between his feet, until Shiloh, '= the Sent," "the Messiah""come,(Gen. xlix. 10.) The peo pie, though they had long been subjected to the Romans, had been hitherto more immediately under the control of their high priests, and of the family of Herod, who called himself a Jew, though he was of the race of Edom ; they were now reduced to a mere province ; they were commanded by a heathen, a stranger and a foreigner, to enrol their families in the public registers ; to take the oath of fidelity, and, prob- ably, to pay tribute to him as their sovereign and ruler\ What could have been a stronger argument and appeal to every individual Jew, that the sceptre had entirely departed, and that Shiloh was to be immediately expected, than this individual taxation, or badge of subjection ? Note 19.— Part 1. The word nqmrj must be construed in the same sense of priority as to time ; it bears this sense in some, though not many instances. It is much better thus to render the passage, than to adopt any conjectural emendation ; whether nqb rrig, with Whitby, or nQmrj nqb z^?, with Michaelis, which his translator so decidedly condemns ; or than Mr. Benson's, which is very ingenious, but unsupported by the only author- ity which ought to induce us to receive any al- teration of the vulgate text of the New Testa- ment, the authority of manuscripts. It is cer- tainly a very slight alteration, but it must be rejected, in the absence of other proof. He would read amrj -fj dnoygaepfi nqmrj ^yivezo ^ [dinoy Qac(ji\ ^ i^^ivexo) -fiys/novevopTog rtjg, &c., " The Targum of Onkelos gives this interpreta- tion — "Nonrecedet |DSlt5 TOJ^ faciens potentiam ex domo JudaxijjDV et scriba ex nepotibus ejus in ffiternum, donee veniat Messias ;" and the Targum of Jonathan, " Non cessabunt reges, et prsesides ex domo Jud8B,et scribag docentes legem ex semine ejus, usque ad tempus,quovenietRexMessias;"and the Jerusalem Targum gives the same interpreta- tion. See also a large number of authorities from the early Jewish writers, all to the same effect, in Schoetgenius, HorcE HcbraiccE, vol. ii. p. 492, &c. On the sceptre of Judah, see the Dissertation of Schoetgenius De Schiloh Dominatore ; and a curious and most ingenious dissertation by Bishop War- burton, who thus interprets the prophecy — " The Theocracy shall continue over the Jews, until Christ come to take possession of his Father's kingdom." — Divine Legation, vol. iv. p. 24.5-266. " Quod nomen habet Messias ? Qui sunt de domo X/^ty R- SchilcB seu scholastici ejus,dixerunt nS'ty Schilo esse nomen ejus : quia dicitur Gen. xlix. 10. Usquedum veniet Schilo." — Meuschen JV. T. ex Talmude, p. 30, and 902. See also Leslie's Case of the JeiBs, Dublin, 1755, p. 6. ' About tills time Augustus, as is related hy Jo- sephus, ordered the oath of fidelity to be taken to him, as the superior and sovereign of the land. In that oath, Herod was considered as secondary to the emperor, and the people were not required to give him their personal allegiance. It is possible that the enrolment ordered b)^ Augustus was the same as the uiioyqatfri of St. Luke. See next note. 28* NOTES ON THE GOSPELS. [Part I inserting only the single letter ^, between iyivETO and riys/uovevovTog — and thus render the passage, " This taxing took place before that, which took place when Cyrenius was governor of Syria." The suggestion of Mr. Benson, that the de- cree for the taxing, or &noYQaq)-ri, of St. Luke, was the same as the taking the oath of allegi- ance to Augustus, mentioned by Josephus, is well supported ; and, if his hypothesis did not require an alteration of the sacred text, which is not warranted by the requisite authorities, might be received without hesitation. See the next note on the solution of the difficulty in this verse. Vide Benson's Chronology of the lAfe of Christ. Note 20.— Part I. It has been asserted, that this verse contra- dicts some weU-supported facts in history. Cy- renius, it is said, was not governor of Syria till eleven years after this enrolment. At the time of Christ's birth, Saturninus and Volumnius were presidents of that country. The following is a coiTCct statement of the fact, according to the best authorities who have carefully studied the subject. Herod, some few years before his death, had been misrepresented to Augustus. The Roman emperor, to punish liis imputed crime, ordered that Judea should be reduced to a Roman province, and a register be taken of every person's age, dignity, employ- ment, family, and office. When this decree •vvas first promulgated, Cyrenius was only a Ro- man senator, and collector of the imperial reve- nue. Its execution was postponed, through the influence of Nicholas of Damascus, who was sent by Herod to Rome, to vindicate his con- duct to Augustus ; and it was only carried into efliect eleven years afterwards, when Cyrenius had been advanced from the inferior dignity of collector of the public tribute, to the office of governor of Syria. The difficulty, therefore, respecting the words in the original will disappear, when the passage is considered in reference to this statement. Dr. Lardner, who is followed by Dr. Paley, pro- poses a solution, which has now been generally adopted. " This was the first enrolment of Cy- renius, who, though a Roman senator only, when it was decreed, was governor of Syria, and is known among the Jews by that title." When St. Luke wrote the Gospel, Cyrenius was known by his latter title. Lardner's Works, 4to. p. 136, &-C. Paley's Evidences, vol. ii. p. 177. Hales'a Analysis, vol. ii. p. 705, &c. Note 21. — Part I. There does not appear to have been any necessity, from the nature of the tax, for the personal attendance of Mary at Bethlehem. When we consider her situation, it is not im- probable she might have been induced to have accompanied her husband to insure his protec- tion, and to preserve herself from the insult or contumely of her imbelieving neighbours, to which she might have been already exposed. To avoid reproach, or derision, she might have encountered fatigue and inconvenience. How- ever this may be, it shows us the manner in which the prophecies of the Old Testament were accomplished by circumstances apparently accidental. No mortal wisdom could have fore- seen the journey of Joseph to Bethlehem, and the consequent fulfilment of tliat prediction of Micah, which tlie Jews had long referred to, as an undoubted prophecy of the birthplace of Christ. When Herod called the priests to- gether, to demand of them "Where Christ should be born," they assured him it was at Bethlehem, from the prophecy of Micah, (Mic. v. 2.) This authority, however satisfactory to a Christian, is not, I have heard, sufficient for the modern Jew, who is more inclined to depend on the testimony of his ancient rabbis. I re- fer him to Joma, f. 10. 1. apud Meuschen J^T. T. ex Talmude, p. 19. (in p. 28. it is only a rep- etition of the same reference,) and tlie targum on Micah, xn^tyn pia' ■'mp 1Jn>"Exteanteme prodibit Messias, ut faciat potentiam super Is- rael." — Apud Schoetgen, vol. i. p. 3. Note 22.— Part I. ON the genealogies of ST. MATTHEW AND ST. lUKE. The apparent discrepancies between the gen ealogies of St. Matthew and St. Luke, contained in this section, have given rise to much discus sion. The enrohnent ordered by Augustus mus*- have compelled every family to review their tables of pedigree, which were always preserved among the Jews with more than usual attention we may therefore justly conclude that if any error had crept into the pedigree of Joseph and Mary, it would then have been rectified. In addition to this, we may observe, that St. Mat- thew and St. Luke published their Gospels at a time when the general tables of pedigree were still preserved, and when every genealogical table which professed to trace the descent oi one who claimed to be the expected Messiah, woidd be inspected with the most scrupulous and jealous anxiety. Yet we do not read tliat any objection to the accuracy of the Evange- lists was raised by their contemporaries. Satis- Note 22.] NOTES ON TPIE GOSPELS. *29 factory solutions of the apparent differences have been given by Archbishop Newcome, Grotius, Whitby, South, Julius Africanus, and others, as weU as Lightfoot, whose opinion on this point is generaU}' the most approved. Tliis learned di\ine supposes that St. Matthew wrote Ms Gospel more particularly for the Jews : he there- fore proves Christ to be their Messiah, tlie heir of the throne of David, by legal descent from AbraJiam and David. But St. Luke, addressing himself to tlie Gentiles, to whom the promise had been given before the Levitical dispensa- tion, proves tlie same Christ to be the predicted seed of the woman, the son of Adam, the son of God. From perusing the various schemes of the the- ologians who have discussed this point, we may, however, come to these general conclusions : — From Abraliam to Da\'id the genealogies of St. Matthew and St. Luke coincide. It is commonly agreed that Matthew gives the legal, and not the natural, pedigree of Joseph. Mattliew traces the descendants of David through Solomon to Jechonias ; in whom the de- scendants of Solomon became extinct The legal successor of Jechonias was Sala- thiel ; who was descended from David through his son Nathan. Hence Salathiel appears in Matthew as the son of Jechonias 5 though he was really the son of Neri, as stated by Luke. Zorobabel had two sons, Abiud and Rhesa. Whether the line of Abiud became extinct in Matthan is disputed. It is agreed that from Heli upwards, in Luke's genealogy, the natural succession is given. It is disputed whether Joseph was Hell's ac- tual son, or his legal son, or his son-in-law. According to Julius Africanus (apud Euseb.) Joseph was the actual son of Jacob, and the grandson of Matthan. An opinion adopted by Whitby. According to Grotius, Joseph was the actual son of Heli, and the legal successor of Jacob. This makes Luke's genealogy the natural ped- igree of Joseph throughout. Lightfoot supposes that Joseph was the son- Ln-law of Heli, his wife Mary being the daughter of Heli. All seem to agree that both Joseph and Mary were UneaUy descended from Zorobabel. Therefore from Zorobabel upwards their nat- ural pedigi-ees, as given by Luke, coincide. Whether the pedigree from Zorobabel down- wards, in Luke, be that of Joseph or Mary, is uncertain. Whether tlie pedigree in Matthew from Zo- robabel downwards be the real, or the legal de- scent of Joseph is uncertain. Dr. Adam Clarke, in his Commentaiy, has de- voted much attention to tliis subject, and his conclusions appear so satisfactory, that I shall here lay them before the reader. VOL. II. 1. " Being (as was supposed) the son of Jo- seph." Tliis phrase is used by Herodotus, to signify one who was only reputed to be the son of a particular person, tovtov Tcatg vofil'QeTui, j" He was supposed to be this man's son." / 2. Much learned labor has been used to rec- oncile this genealogy with that of St. Matthew, ! chap, i., and there are several ways of doing it : I the following, which appears to me to be the j best, is also the most simple and easy, j 3. Matthew, in descending from Abraham to / Joseph, the spouse of the blessed Vu-gin, speaks : of sons properly such by way of natural gen- ' eration : Abraham begat Isaac, and Isaac begat Jacob, &c. But Luke, in ascending from the Saviour of tlie world to God himself, speaks ot sons either properly or improperly such ; on that account he uses an indeterminate mode of ex- pression, which may be applied to sons puta- tively or reaUy such. " And Jesus began to be about thirty years of age, being as was supposed the son of Joseph — of Heli — of Matthat," &c. This receives considerable support from Raphe- lius's method of reading the original, ihi' (w; ivouli^STO vlbg ' Imar^q)) tov 'Hid, "being (when reputed the son of Joseph) the son of Heli," &c. That St. Luke does not always speak of sons properly such is evident from the first and last person whom he names : Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary; and Adam, who is said to be the son of God, was such only by creation. After this observation, it is next necessary to consider that, in the gen- ealogy described by St. Luke, there are two sons-in-law, instead of two sons. 4. As the Hebrews never permitted the names of women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the gen- ealogy, tliey inserted her husband as the son ot him, who was, in reality, but his fatlier-in-law. This import, Bishop Pearce has fidly shown, pofilteadai, bears in a variety of places. Jesus was " considered according to law," or " allowed custom," to be the son of Joseph, as he was of HeU. 5. The two sons-in-law who are to be noticed in tliis genealogy are Joseph the son-in-law ot Heli, whose own fatlier was Jacob, Matt. i. 16. ; and Salathiel, the son-in-law of Neri, whose own fatlier was Jechonias, 1 Chron. iii. 17. and Matt. i. 12. ; this remark alone is sufficient to re- move every difficulty. Thus, it appears, that Joseph, the son of Jacob, according to St. Mat- thew, was son-in-law of Heli, according to St. Luke. And Salatliiel, son of Jechonias, accord- ing to the former, was son-in-law of Neri, ac- cording to the latter. 6. Mary, therefore, appears to have been the daughter of Heh, so called by abbreviation for Heliachim, wjiicli is the same in Hebrew »^ Joachim. 30* NOTES ON THE GOSPELS. [Part I, 7. Joseph son of Jacob, and Mary daughter of Heli were of the same family ; both came from Zorobabel ; Joseph from Abiud, his eldest son, Matt. i. 13. and Mary by Rhesa, the young- est. See ver. 27. 8. Salathiel and Zorobabel, fl-om whom St. Matthew and St. Luke cause Clirist to proceed, were themselves descended from Solomon in a right line ; and though St. Luke says that Sala- thiel was the son of Neri, who was descended from Natlian, Solomon's eldest brother, 1 Chron. iii. 5., this is only to be understood of his having espoused Nathan's daughter ; and that Neri dying probably without male issue, the two branches of the family of David, that of Natlian and Solomon, were both united in the person of Zorobabel, by the marriage of Salathiel, chief of the regal family of Solomon, witli the daugh- ter of Neri, chief and heretrix of the family of Nathan. So that Jesus, the son of Mary, re- united in himself aU the blood, privileges, and rights, of the whole family of David, in conse- quence of which He is emphatically called, the Son of David. It is worthy of remark, that Matthew, who wrote principally for the Jews, carries his genealogy to Abraham, through whom the promise of the Messiah was given to the Jews : but St. Luke, who wrote for the Gen- / tiles, extends his genealogy to Adam, to whom [ the promise of the Saviour was in behalf of all ! his posterity. V. 36. The insertion of the word Cainan has occasioned much difficulty ; as Cainan, the son of Arphaxad, and fatlier of Sala, is not found in any other Scripture genealogy. The best solution, because it does not violate the text, is that Cainan was a surname of Sala, and that the names should be read together, thus — the son of Heber — the son of Sala Cainan — the son of Arphaxad. The opinion of Africanus, long received by tlie Church, as the only legitimate mode of rec- onciling these difficulties, is as follows. The names of kindred among the Jews were reckoned in two ways. 1. According to nature, as in the case of nat- ural generation. 2. According to law, as when a man died childless, his brother was obliged to take his wife, and the issue of that marriage was accounted to the deceased brother. In tliis genealogy some succeeded their fathers as nat- ural sons, but others succeeded who bore their names only. Thus neither of the Gospels is false : the one reckoning the pedigree by the natural, the other by the legal line. The race both of Solomon and Nathan is so interwoven by those second marriages, which raised up issue in the name of a deceased brother, that some appear to have two fathers — Iiim, whose natural issue they were, though tliey did not bear his name ; and him, to whom, having died childless, the children of his wife and brother were ac- counted for a seed, assuming his name. If we reckon the generations according to Matthew, from David by Solomon, Matthan will be found the third from the end, who begat Jacob, the father of Joseph ; but if we reckon according to Luke, from Nathan the son ot David, then the third person from the end will be Melchi, whose son was Heli, the father of Joseph ; for Joseph was the son of Heli, the son of Melchi. Matthan and Melchi having suc- cessively married the same wife, the latter be- gat children, who were brethren by the mother. Matthan, descending from Solomon, begat Jacob of Estha. After the death of Matthan, Melchi, who descended from Nathan, being of the same tribe, but of another race, took his widow to wife, and begat Heli: thus Jacob and Heli were brethren by the mother. Heli dying without issue, Jacob married his widow, and begat Joseph, who, by Law, was accounted the son ol Heli ; because the Law required the seed to be raised up to the deceased brother. Matthew therefore says, very properly, Jacob begat Joseph, but Luke says Joseph was the son of Heli ; and it is worthy of remark, that St. Luke does not use the term begot or begetting, but traces this genealogy by putative, and not by natural sons. The late learned Dr. Barrett has studied this difficult subject with the deepest attention, and by a new line of argument has reconciled the apparent discrepancies of the two genealogies. After examining the hypothesis of Africanus, he rejects it on the principle that it refers wholly to the descent of Joseph from David, without proving that the son of Mary was the son of David. Dr. Barrett then states his own solution, viz., that Matthnv relates the genealogy of Joseph, and I/uke that of Mai-y. Hence it appears probable, that, after Matthew had given his gen- ealogy to the world, another should be added by Luke, to prove that Christ was fully descended from David, not only by his supposed father Joseph, but by his real mother Mary. Those who agree in this opinion may be divided into two classes. 1. Those who affirm, that the families of Solomon and Nathan met in Sala- thiel and Zorobabel, and afterwards divaricated, till reunited in tlie marriage of Joseph and Mary. 2. Tliose who assert tliat Salatliiel and Zeroba- bel were distinct individuals, and tliat no union took place between the families previous to the marriage of Joseph and Mary. To the latter opinion he objects, as being contradictory to the divine promise, 2 Sam. vii. 7. 12. 16. ; for, ac- cording to this hypothesis, neither Mary nor Christ were descended from David by Solomon. He therefore proposes to support the otlier hy- pothesis, and to clear away its difficulties. As Irenseus, Africanus, and Ambrosius assert that Luke has some names interpolated ; to detect this error. Dr. Barrett divides the genealogy into four classes ; 1. From God to Abraham. 2. From Abraham to David. 3. From David Note 2-2.] NOTES ON THE GOSPELS. *31 to Salatliiel. 4. From Salathiel to Christ. He exaniines these at length, and concludes there have been some interpolations, omissions, and transpositions. To give a satisfactory view of tliis subject, he introduces a synopsis of the prin- cipal various readings of MS. versions, &c. on Luke ii. 24-31. From this collation of authorities, afler cor- recting the omissions and interpolations, he con- cludes with Irenffius, tliat these generations should be laid down in the following order. 1. Jesus. 2. Joseph, (or Mary, the daughter of Heli.) 3. Heli, the grandfather of Clirist. 4. Matthat. 5. Levi. 6. Melchi. 7. Janna. 8. Joseph. 9. Matthias. 10. Amos. 11. Naum. 12. Esh. 13. Nagge. 14. Semel. 15. Joseph. 16. Juda. 17. Joanna. 18. Rhesa. 19. Ze- robabel. 20. Salathiel. 21. Neri. 22. Mel- chi. 23. Addi. 24. Cosam. 25. Elmodam. 26. Er. 27. Jose. 28. Eliezer. 29. Jorim. 30. Matthat. 31. Levi. 32. Simeon. 33. Juda. 34. Joseph. 35. Jonan. 36. Eliakim. 37. Mattatha. 38. Nathan. 39. Da\id. 40. Jesse. 41. Obed. 42. Booz. 43. Salmon. 44. Naasson. 45. Aminadab. 46. Aram. 47. Esrom. 48. Pharez. 49. Juda. 50. Jacob. 51. Isaac. 52. Abraham. 53. Terah. 54. Nahor. 55. Serug. 56. Ragau. 57. Peleg. 58. Eber. 59. Sala. 60. Canaan. 61. Ar- phaxad. 62. Shem. 63. Noah. 64. Lamech. 65. Mathusala. 66. Enoch. 67. Jared. 68. Mahalaleel. 69. Canaan. 70. Enos. 71. Seth. 72. Adam. From the generations thus laid down, there will be found fifty-one names between Christ and Abraham, excluding the latter, which agrees both with Afficanus and Ambrosius. Now let thirty years be reckoned to each generation be- tween Christ and Da\dd, Salathiel wOl then ap- pear to have been born anno 570 before Christ, which will be found near the truth ; and David 1140. David was in fact born 1085 B. C, whence there appears an error of fifty-five years, or about the twentieth part of the time, in so many generations. But according to the received text of Luke, Salathiel must be bom B. C. 630, and David 1260 ; this would be an error of 175 years, or a fifth part of the whole interval. Dr. Barrett endeavours to solve the principal difficulty by adopting the genealogy of David, as delivered 1 Chron. iii. In tliis chapter, and in the Book of Kings, the whole is laid down in the most accurate manner till the reign of Jechonias, after which he supposes some errors liave been admitted into the text, on account of many inconsistencies, chronological difiiculties, and various readings, which he enumerates. From these considerations it appears, that those who are mentioned 1 Chron. iii. 18. were neither the sons of Jechoniah, nor of Salathiel, and consequently were the sons of Zerubbabel, as he has satisfactorily proved — that Pedaiah, or Peraiah, is the same who, in verse 21, is called Rephaiah, who is mentioned Nehemiah iii. 9., and that Jechamiah is the same as Joachim, who, according to Esdras v. 5. was the son oi Zerubbabel. Both these names, Pedaiah or Peraiah, and Jechamiah, occur 1 Cluron. iii. 18., consequently a verse is transposed ; a thing not unfrequent in the Sacred Writings. He there- fore contends that the text of 1 Chron. iii. 18- 22. should be read in the following order : — Verse 18. And tlie sons of Salathiel, Zerub- babel and Shimei; and the sons of Zerubba- bel, Meshullam, Hananiah, and Shelomith their sister. Ver. 19. Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hesed. Ver. 20. And Malchiram, and Rephaiah, and Shenar, Jechamiah, Hoshamah, and Nedabiah ; six. Ver. 21. And the sons of Hananiah, Pelatiah, and Jesaiah ; the sons of Rephaiah ; Aman his son ; Obadiah his son ; Shechaniah his son ; (reading, according to Houbigant, ijj' beyio, for ■■JJl belli.) Ver. 22. The sons of Shechaniah ; Shemaiah ; the sons of Shemaiah ; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat ; six. He then shows the propriety of substituting 1J3) heno, his son, for 'J^j heni, sons, in ver. 21. supposing the latter to be corrupted. Dr. Barrett, having thus far made his way plain, proceeds to lay down a table of the re- gal line, taken from 1 Chron. iii., placing on each side the genealogies given by St. Matthew and St Luke, that the general agreement may be more easily discerned. Matt. i. 1 Chron. iii. Luke iii. Salathiel. Salathiel. Salathiel. Zorobabel. Zerubbabel. Zorobabel. First generation omitted. Rephaiah. Rhesa. Another generation omitted. Aman, or Onon. Joanna, or Jonan. Abiud. Obadiah. Juda. Eliakim. Shechaniah. Joseph, or Josech. A third generation omitted. Shemiah. Xo corresponding Semei. generation. Mattathias. No corresponding generation. Maath. Fourth generation omitted. Neariah. Nagge. Azor, who is also Azrikam, who is Esli, from whom From the above Elioenai. descended Mary. descends Joseph Joanan Joanam. Naum, or Anum. who espoused Mary. Dr. Barrett then proceeds to lay down tlie following propositions : — I. T^at Salathiel in Matthew is the same with Salathiel in 1 Chron. iii., both being descended from David through the same ancestors ; both lived at the same time, viz. of the capti^dty ; and both were born of the same father. II. Jliat Salathiel in Luke is the same ivilh Salathiel in 1 Chron. iii. 17., the same as in Mat- thew i. and consequently that Mary the mother of Jesus, descending from Salathiel in Luke, de- scends lineally from David by Solomon, a r.iatta 32* NOTES ON THE GOSPELS. [Part 1. of vast consequence according to the opinion of Calvin, who asserts " if Christ was not descended from Solomon, lie cannot be the Messiah.'" Tak- ing- for granted, then, that Salathiel in Matthew- is the same -with Salathiel in 1 Chron. Dr. Bar- rett deduces the following consequences from his hypothesis. 1. Zeruhhahel in 1 Chron. is the same with Zorobabel in Luke : as they agree in name, time, and in having the same father. 2. Rephaiah in 1 Chron. is the same with Rhesa in Luke, where a notable coincidence occurs in the names. 3. Arnan in 1 Chron. is the same with Joanna in Luke ; which appears probable from the great diversity of forms in which the name is written in ancient MSS. 4. 'Ohadiah in 1 Chron. is the same as Juda in Luke. In this name may be found tliat of Abiud, mentioned Matt. i. 13. who is the third from Zerubbabel ; whence it is evident, that in St. Matthew two generations are omitted. The MSS. in St. Luke also vary considerably in the name ; some write it latuSa, which answers to the Hebrew Joida, or even nn^;?. Obadiah; the same as Iddo, who returned with Zerubbabel. 5. Shechaniah in 1 Chron. is the same with Joseph, or Osech, between which names there is a considerable similitude. 6. Slmnaiah in 1 Chron. is the same with Semei in Luke. In this place the names per- fectly agree. Thus, through six successive generations in the same line, the names either perfectly agree, or are manifestly similar ; each preserving the same order. Hence it may be legitimately concluded, that the preceding hy- pothesis is perfectly correct ; and that Salathiel in Luke is the same with Salathiel, 1 Chron. iii., especially when we consider that the time which elapsed between David and Christ was nearly bisected by the captivity ; so that the number of generations between them was divided into almost two equal parts by Salathiel. The two generations which occur after Semei, in Luke, after Mattathias and Maath, of which no trace is found, 1 Chron. iii. are rejected from the text of Luke as interpolations. Immediately after Shemaiah, the writer of 1 Chron. iii. subjoins Neariah, in which Dr. Barrett supposes he has found the person called Nagge in Luke iii. 25. as the names in the original languages do not materially differ. In some following observations Dr. Barrett thinks that the family of Salathiel divided into two branches, one of which is traced by Mat- thew, the other by Luke. It is therefore not surprising that the genealogies of the two Evan- gelists should differ from this period. The Esli mentioned by Luke had a son called Naum, or Anum ; among the sons of Elioenai, mentioned in 1 Chron. iii. was .Toamam, or Joanam — names which considerably resemble those recorded by St. Luke. Having thus fixed the genealogy, by proving that Salathiel in Matthew and Luke is the same with Salathiel in 1 Chron. iii. 17. he proceeds to inquire whether chronology wiU support him in the times of these generations. From examining the chronology, it appears that there is no place for the supposititious Pe- daiah, and that Naum begat Amos B. C. 290, himself being fifty years old. After Amos let thirty years be computed for each generation, or a hundred years for three, the dates will then appear thus : — Matthew. Lube. A.A.C. 380 340 290 260 230 200 165 130 100 65 25 Azor born B.C. 380 .. . A generation omitted . . Anotlier generation omit- ted Sadoc Elioenai, or Esli,born . Naum Mattathias Eliud Eleazer Melclii Matthan Jacob Joseph, Iiusband of Mary Matthat Heli Mary, mother of Christ Dr. Barrett then inquires, whether by the proposition it appears that Salathiel in Luke and Salathiel in 1 Chron. are the same person, provided the generations be traced up to David ; he acknowledges the difficulties of the inquiry, and that the utmost to be expected is, to show the invalidity of the arguments against it. Matthew states that Jechonias was the father of Salathiel : but Luke says, that Aen" was his father : this may be reconciled by supposing that JVeri was the maternal grandfather of Sa- lathiel, and hence, according to the custom ot the Hebrews, put down for Iiis father. The truth of this hypothesis is next examined. It is a received opinion of the Jews, that Su- sanna was the wife of Jechonias, and mother of Salathiel, which is confirmed by Bihlioth. Clement. Vatic, tom. i. p. 290. and she was un- doubtedly nearly allied to the throne, from the magnificence in which she lived. (See the ac- count in the Septuagint version of Daniel, com- pared witli 2 Sam. xv. 1. 1 Kings i. 5.) He next inquires into the genealogy of Neri, whom he supposes to be the same with Neariah, mentioned so frequently by Jeremiah, and who was the father of Baruch and Seraiah. Baruch was certainly of an illustrious family, as we learn from Josephus, who calls him the son of Neri ; which Dr. Barrett establishes by several considerations, sliowing that Baruch, and con- sequently Neariah, sprang from Nathan the son of David. As nothing is related of the ancestors of Neariah, he again recurs to conjectures, which are chiefly the following : — Masseiah, or Melchi, the father of Neriah, was probably the same mentioned in 2 Chron. xxxiv. 8. as governor of the city. It is also probable Simeon, the son of Juda, mentioned Luke iii. 30. is the same per- son called Maaseiah, the son of Adaiah, in 2 Chron. xxiii. 1., the two names being written Note 23.] NOTES ON THE GOSPELS. *33 with tlie same letters, and differing scarcely except in situation. It is well known to all biblical critics, tliat the names of the Old Tes- tament have been much corrupted, not only in different translations, but in different copies of the original. Admitting the above hypothesis. Dr. Barrett shows that tlie family of Nathan was concealed in an obscure situation, till the greater part of tlie family of Solomon was destroyed by the treachery of Athaliah ; when Maaseiah, or Simeon, moved with pity towards his relative Joash, by the assistance of Jehoiada, removed Athaliah out of the way, and set Joash upon the tin-one ; from which time the dignity of the family increased, till the line of Solomon be- coming extinct, Jechonias, his only remaining heir, took to wife Susanna the daughter of JYeariah. Supposing this hypothesis to be true, Dr. Barrett thus constructs his genealogical table, beginning at the division of the line of Solomon, omitting Melea and Hainan as inter- Dolations. 1 2 Solomon. 1 2 Nathan. Rehohoain Mattatha 3 Abiali 3 Eliakim 4 \s;i 4 Jonan 5 .lehosaphat 5 Joseph f. relioram 6 Judah, or Adaiah 7 Ahaziah 7 Simeon, or Masseiah 8 roash 8 Levi 9 Ainaziah 9 Matthat 10 Uzziah 10 Jorim ]] Jothara 11 Eliezer 12 Ahaz 12 Jose 13 Hezekiah 13 Er 14 Man asses 14 Elmodam 15 Amon 15 Cosam 16 Josias 16 Addi 17 Jehoiakim 17 Melchi, or Maaseias 18 Jeboiachin. or Jechonias 18 Neri 19 Susanna. In treating of the ancestors of Mary, and the consangumity between her and Joseph, Dr. Bar- rett shows that the Virgin was not (as was for- merly supposed) descended from the tribe of Levi, but from the family of David ; and brings several additional arguments to prove that St. Luke traces the genealogy of Mary, and St. Matthew that of Joseph. According to the universal voice of antiquity, the father and mother of the Virgin were called Joachim and Anna. Dr. Barrett thinks it indis- putable that Joachim is the same name with Heli, Luke iii. 23. or Eliakim, 2 Clu-on. xxxvi. 4., which is rendered probable by the Virgin being called by some Jewish writers, Mai-y, the daughter of Heli. Thus it may be taken for granted, that Heli was the father of Mary, and maternal grandfather of Christ, and that he is considered by St. Luke as the real father of Christ. He next considers the family of Anna, the mother of Mary. It is generally agreed that the father of Anna was named Matthan, and he is supposed by some to have been a priest — and as the daughters of the priests might intermarry with any tribe, it accounts for Mary's being the cousin of Elisabeth (who was VOL. II. *5 really of tlie tribe of Levi), though her father Joachim, or Heli, was a descendant of the tribe of Judah. Dr. Barrett next proceeds to the family of Joachim ; but in this examination he finds very few documents to guide his inquiries. It how- ever seems probable that James, Joses, Simon, and Judas, mentioned in Matt. xiii. 55. and Luke vi. 3. as the brethren of our Lord, were in reality his cousins, being the sons of Mary, the wife of Alpheus, and sister to the Virgin. Concerning Cieopas, or Klopas, there are various opinions, but that conjecture of Calmet seems the most probable, that Cieopas was the husband of that Mary who was sister to the blessed Virgin, and father of James the less. Dr. Barrett thinks that these apparently dis- cordant systems may be harmonized into the foUowinff scheme : — BIATTIIAT cieopas died, childless : his brother Joachim married his wi- dow : tlie off- spring of that marriage was Mary the wife of Cieopas, or Al- pheus, mention- ed John xix.25., and mother of James, who is called the Lord's brother. Joachim, or Heli, married the se- cond time to Anna, from whom sprang Marv. JACOB. Joseph, Alpheus, or I Cieopas mar- ried Mary, ^ Tov KAwTra, John xix. 25 whence sprangJames, Joses, Simon, and Juda. Jesus. Having thus investigated this difficult ques- tion. Dr. Barrett concludes by observing, that his principal object was to prove, by the agree- ment of the Evangelists, that Christ descended from David by the line of Solomon. To effect this he has formed a genealogical table of the family of David, according to the principal genealogical tables given in the Old Testament ; and to this test, supported by fair criticism and the comparing of MSS., he brings the table of descent given by St. Matthew and St. Luke, and finding that they both agree with his conclusions, he of course concludes that they necessarily agree with each other. From their mutual agreement with the line of descents collected from the Old Testament, without any other collateral evidence, he further concludes, that the genealogies of St. Matthew and St. Luke are genuine, authentic, and accurate. Vide Dr. Adam Clarke's Comment, on Luke iii. (from whose abridgment of Dr. Barrett's work, the above is compiled), Whitby, and the commentators. Note 23.— Part I. It is not necessary to enter into the investi- gation of the question, whether these two chap- ters of St. Luke are genuine ; for the whole Gospels rest upon the same evidence : that is, 34* NOTES ON THE GOSPELS. [Part I. they are now found in every manuscript and version extant, and were always received as authentic from the commencement of the Chris- tian sera. A class of writers, however, falsely assuming the name of Christians, have framed to themselves many arguments against the truths contained in these and the first two chap- ters of St. Matthew ; and having persuaded themselves that the doctrines they contain are indefensible, they proceed to attack the authen- ticity of the chapters which assert them. Their principal reason for this conduct is, that a here- tic, named Marcion, used a copy of St. Lulie's Gospel, in which these chapters were omitted. Tlie whole question has been fully and most impartially examined by Dr. Loefler, and the conclusions of his careful investigation are these": — 1. The Gospel used by Marcion was anony- mous. 2. The four Gospels were all alike rejected by Marcion, who maintained the authenticity of his own anonymous Gospel in place of these inspired compositions. 3. His followers assert that Christ himself, and St. Paul, were the authors of Marcion's Gospel. 4. Irenffius, Tertullian, and Epiphanius, had no reason for regarding Marcion's Gospel as an altered edition of St. Luke's ; their assertion is mere conjecture", resting on absurd and frivo- lous allegations. The great difference of the two Gospels is inconsistent with this supposi- tion. 5. No reasonable motive can be assigned, tvhich could have induced Marcion to use a garbled copy of St. Luke's Gospel ; the motives assigned by the fathers being inconsistent and self-destructive. It is supposed, therefore, that he adopted some apocryphal composition, combining much of the matter given by St. Luke with his own ideas of theology and revelation. Vide J. P. Smith's Testimony to the Messiah, vol. ii. p. 13, 14. — Vindication of the two first chapters of St. Matthew and St. Luke, by a Layman. — See also Dr. Nares, Archbishop Lau- rence, and Mr. Rennell, on the Socinian JVeio Testament. Note 24. — Part L In the first fourteen generations, the people of Israel were under prophets — in the second, under kings— in the third, under the Asmonsean priests. The fiirst fourteen brought their king- dom to glory, under the reign of David ; the second to misery, in the captivity of Babylon ; and the third to glory again, under the Messiah- ' Marsh's Micjiaelis, yol. iii. p. 159. sliip of Christ. The first division begins with Abraham, who received the promise ; and ends with David, who received it again with greater clearness. The second begins with the build- ing of the temple, and ends with its destruction. The third opens with a deliverance from tem- poral enemies and return from captivity, and terminates in their spiritual delivery from every enemy by Christ; to whom each successive generation pointed as the Prophet — King— and Priest of his people. — See also Lightfoot, vol. i. p. 418. Note 25. — Part I. This too might have been expected, tliat, when the Messiah was born, some visible ex- pression of angelic joy and sympathy would be demonstrated at the mercy of God displayed towards the human race. To the angels of heaven the system of redemption is represented as a subject of surprise and astonishment. In the cherubic emblems the angels are drawn as bending over the ark ; and, in allusion to tlse cause of this position, we are expressly told " which things the angels desire to look into''." The address of the angel is formed with pe- culiar allusion to the plan of redemption. " Be- hold I bring you," who are Jews, the favored sons of Abraham, of Isaac, and of Jacob, the chosen people of God — I bring you " tidings of great joy." But this great joy shall not be con- fined to you — it " shall be to all the nations : ' for the desire of all nations is come — the Christ — the Messiah is born. Although the Saviour of all mankind, he is more especially your Sa- viour. " Unto you is born," this very day, in a city of your former king, the " Saviour, which is Christ the Lord ;" or more properly Messiah, the Jehovah Angel of your fathers. At every step of our progress into the mag- nificent world of the Christian revelation, we meet with new proofs of one wise scheme of Almighty Providence in accomplishing the sal- vation of man — "Lord! what is man that thou art mindful of him, Or the son of man, that thou so regardest him?" When the long-promised Christ is born, the universe seems to be agitated. The age of miracles, of prophecy, of supernatural vision, of angelic appearances returns. But to whom does the Almighty vouchsafe to reveal him- self ? not to Augustus at Rome, not to Herod at Jerusalem: not to the philosopher who de- pended on his reason, or the Pharisee who relied on his traditions, and forgot the spirit ^ 1 Pet. i. 12. tl(;a iTti&Vfi.ovaiv ayysXoi naqaxvxpat. Note 26.-2S.] NOTES ON THE GOSPELS. *35 of his Scriptures! At tlie creation of the world the sons of God had shouted for joy (Job xxxviii. 7.) : at the reconciliation of the world, the joyful tidings were to be given to all peo- ple, and the sons of God again descend as the delighted and exulting messengers. They ap- pear to the shepherds in the field, to the hum- ble, the poor, and the unprejudiced. The world is buried in sleep and unconcerned, though God hunself was present — the shepherds, re- moved from all temporal distinctions, are awake, watchful, and obedient ; and receive the good tidings of great joy, listening to the song of tlie heavenly host, saying, " Glory to God in the highest, and on earth peace, Good-will toward men." The glory of the Shechinah, the visible mani- festation of the presence of God, is now be- held for the first time during many centuries", and the heavenly multitude were the attendants of our blessed Lord when he left the glory of his Father, to enter on the scene of his humili- ation and sufiering, for which his mortal body was now prepared. The Logos, or the divine nature, might at this time perhaps have united itself to the body ordained to receive it. It might now only have left the glory in which it had tabernacled in heaven. That which was within the womb of the Virgin was human only: a human body, and a human soul. It was perfect man. That which was divine might have been only united to the body in this state, when the perfect child was born. Then the perfect God became united to the perfect man, " of a reasonable soul, and human flesh subsisting." Dr. Lardner, in his treatise. Whether the Lo- gos supplied the place of a human soul in the body of Chiist ? confounds tlie twofold nature. Note 26.— Part I. The Messiah being now born into the world as a man, became subject to the Law of Moses, that he might fulfil all righteousness, and there- by be able, as the perfect sacrifice, to redeem those who had \iolated that Law. At the usual time, therefore, and with the ceremonies ap- pointed for the Jews, he received the name which designated him as a man in all respects ' The expression in the original Soia Kvoiov tcb- Qii?.ainl>£r avrovg, is the same as the Hebrew T13D niri',the Shechinah, or emblem or token of the presence of the Divine Majesty, which appeared so often to the patriarchs in the earlier ages of the world. Bechai in Legem, fol. 100. 1. " Apparitio Majestatis divinae in Scriptura dicitur rilH' 1133> Gloria Domini, stilo vero sap'ientum Shechinah : et hue pertinent loca Exod. xxiv. 16. et Ps. Ixxxv. 10." — Schoetgen. HorcB Hebraicce, vol. i. p. 542, and p 261. — Jalkut Rubeni, fol. 2. like unto us, sin only excepted. The name Christ, or the Anointed, was given him from above. He was now called Jesus, the Saviour, who in the likeness of sinful flesh was born to obey, and to atone. By the circumcision also he was taken, as a man, into covenant with his Father, whose glory he had so lately left. Note 27.— Pakt I. Whisto', conti'ary to the united opinions of Lightfoot, Doddridge, Newcome, Lardner, Mi- chaelis, PHkington, and others, has placed the offering of the Magi before the purification. If he had assigned sufiicient reasons for this dif- ference, it had been entitled to more attention ; but it is certain that if the reputed parents of Christ had had tire power, they would have Irad with it the most anxious wish to conform, with the utmost scrupulousness, to the Law on this occasion ; had the Magi, therefore, presented their gifts before the purification, Joseph and Mary would doubtless have offered a lamb, in- stead of the sacrifice of the poorest of the peo- ple, a pair of turtle doves, or two young pig- eons. Note 28.— Part L The prophecy of Simeon, who is supposed by Lightfoot to have been the father of the cel- ebrated teacher Gamaliel, completes the evi- dence in favor of the Messiahship of Christ, derived from the return of the spirit of prophecy. It is not certain whether Anna spake by the Spirit of prophecy ; or only expressed her con- viction of the truth, from hearing and studyincr the evidences already afforded to the reflecting and pious, in proof of the claims of our Lord. The glory of the second temple now appeared in it for the first time. The miraculous power of his Holy Father attended his entrance there ; and, though an infant, he was openly acknowl- edged by the inspired efiusions of the most em- inent among the Jews for learning, piety, and obedience to the Law. The most satisfactory and irresistible e%idence was given, on all oc- casions, to those who really waited in joyful expectation, for that Sa\aour who should give redemption to Israel, and deliver them, according to their own ideas, from the power of the Ro- mans. For among the Jews, the human and divine character and actions of the expected Saviour were much blendedA Every testimony / '•■ I apprehend," says Bishop Blomfield, '• that the true state of the case may be this — The Jews knew from their Scriptures that the promised Mes- siah was to be of the race of David ; they knew also that he was the Son of God, the same Being 36* NOTES ON THE GOSPELS. [Part I. which had satisfied and confirmed their fathers in the faith had now been vouchsafed to them : the spirit of prophecy — the vision of angels — tlie return of miracles and of dreams. If greater evidence than this had been afibrded — if the more public and stupendous miracles afterwards wrought by our blessed Saviour had taken place at this time, the silent and tranquil obedience of our Lord would have been inter- rupted, before the time, by the homage, the wonder, the persecuting hatred and jealousy, of the Jewish people. The time was not yet fully come, when his Divinity and power were to be publicly manifested. Before he preached to others, he became perfect himself. The root was planted in the dry ground of retired and obscure life, and from this unkindly soil it be- came 'the tree of life, yielding its fruits for " the healing of the nations." Note 29.— Part L One consolation the house of Israel may de- rive from the testimony of the Prophet Simeon : The child of whom he spake was set for tlie fall and rising again of many in Israel. It is not necessary to confine the meaning of the words to the primary reception or rejection of our Saviour by the Jews of that age. Christ is set both for the fall and rising again of the whole house of Israel. The time may not per- haps be far distant when the veil shall be taken from their eyes, and, in acknowledging a spirit- ual Messiah, they will no longer either expect, or desu-e, a mere temporal deliverer. Then will they restore tlae temple on Mount Sion, and all the nations of the world will again resort to Jerusalem, the joy of the whole earth. " Glorious things shall be spoken of thee, thou city of God." Note 30.— Part I. " The Holy Family (says Archbishop New- come^) return from Jerusalem to Bethlehem, and not to Nazareth ; to which they did not re- tire till after their retreat from Egypt. Mary, wlio had guarded them in the wilderness, and who had descended in the Shechinah. That these two qualifications should be at one and the same time united in the same person, was perhaps a doctrine of which they found it difficult to give a satisfac- tory account. They probably expected that the Messiah would not manifest his divine character, till he should have fulfilled all the particulars pre- dicted of him, as the Son of David, and his king- dom should be fully established. This notion will perhaps solve some difficulties, which present them- selves after considering the treatises of Allix and Wilson." — Knowledge of Jewish Tradition essential, &c. p. 35, note. ^ Notes to Harmony, fol. edit. p. 4. who attentively considered every circumstance relating to her Son, might prefer Betlilehem, from Micah v. 2., and from the remembrance of the angelic vision." But on this point there is much difference of opinion. Pilkington sup- poses'', that they returned from Jerusalem into Galilee, to their own city, and not to Bethlehem. Pilkington's Dissertation is curious, but the subject is not of sufficient importance to occupy further attention. The curious reader may peruse it at leisure. It seems natural to sup- pose, that if Joseph and Mary went from Beth- lehem to Jerusalem solely to perform the re- ligious ceremony prescribed by the Law, of presenting the child Jesus at the temple, they would as certainly return again to Bethlehem, as a man would return to his own house, if he lefl it merely to go to a place of worship. The concurrent testimony of antiquity also, which is never to be despised, as well as the letter of Scripture, Matt ii. 9, 10, 11., are un- favorable to Pilkington's theory. Note 31. — Part I. The Jews believed that the glorious reign of the Messiah should conunence with a long series of calamitous events, which accounts for the agitation tliat the intelligence of his birth occasioned in Herod, and " all Jerusalem with him." These expected visitations are enumer- ated, from the ancient traditions of the Jews, at great length by Schoetgenius (Hora Hebraica, vol. ii. p. 512, &c.) ; who, after relating many afflictions of a moral and religious na- ture, which would not have affected the mind of a man of Herod's character, mentions, that the Jews, in addition to these evils, anticipated — « Many wars " — (Bereschith Rahba, sect. 42, fol. 41.1. "Dixit R. Eleasarfilius Abina: si videris regna contra se invicem insurgentia., iSjiS n3V n'tJ/n Sty tunc attende, et aspice adpedemMes- sise ") — " Earthquakes " — (Sohar Exod. fol. 3. col. u. ex versione Sommeri, p. 81.) — "Revolts and insurrections of the better citizens " — (So- har JVumen. fol. 102. col. 407.)—" Scarcity of corn and provisions" — (Sola, fol. 49. 2; and Pesikta Sotarta, fol. 58. 1.)—" Poverty "—(San- hedAn, fol. 97. 2.)—" Plague "—(Pesikta Rah- bathi, fol. 2. 1. and 28. 3.) with many others. It is curious to notice these traditions, as they all unite to prove that many causes might have combined to render both Herod and all Jerusa- lem agitated at the announcement of the Magi. These coincidences also tend to demonstrate the utter impossibility, tliat the histories given us by the Evangelists can be otherwise than the authentic and genuine documents, which they are believed to be by the Church of Christ. '' See Pilkington's second Preliminary DisseT- tation. Note 32,33.] NOTES ON THE GOSPELS. *37 Note 32.— Part I. PiRKE Eliezer, c. 3. applies tliis passage to the Messiah, oipo rnixvni' "His goings forthhave been from tlie beginning," that is, KnDJ iih\a Ij; nD'7iJ.'n " When the world was not yet founded ;" and the Targum on Micah v. 1., tlie passage re- ferred to by St. Matthew— XH'iyrD DID'' ■'Dip IJD. " From thee, before me, shall go forth the Mes- siah." — Schoetgen. vol. i. p. 3. I quote this passage to show that the Jewish teachers inter- preted this passage of Micah in the same man- ner as the Evangelist St. Matthew : it is proba- ble, therefore, that the Evangelist in this, as in other instances, referred to the prophet in tlie manner usually adopted by his contemporaries. He appealed to them on their own principles. Note 33.— Part I. ON THE VISIT OF THE MAGI. Yet one additional evidence, that the Mes- siah had come, seemed to have been equally necessary with the others, and that also was granted. He was promised to the Gentiles ; and the Great Prophet had long since predicted, " The Gentiles shall come to thy light, And kings to the brightness of thy rising." Is. Ix. 3. The brightness of the rising of the morning star of the Gospel we have already seen. The rays of reviving prophecy, miracle, and an- gelic appearance, began to penetrate the dark night that had now overspread the Jewish Church. Yet the heathen world was in a state of still grosser darkness. The light was to beam upon it also in its meridian splendor ; we might an- ticipate, therefore, that one ray of iiis earlier glory would descend on the Gentile world. This was accomplished in the visit of the Magi to Bethlehem. That large tract of country extending from Mesopotamia on the north, Arabia on the south, and Persia on the east, was occupied in the earlier ages of the world by populous and pow- erful tribes, all of whom, according to their au- thentic and traditional history, professed the same religion, and were distinguished for their reverence of fire, wliich they considered as the most perfect representation of the Deity, and the worship of which was the most ancient form of idolatry. The philosophers and learned men of this region were called Magi ; and it is not improbable, that, as the whole territory originally professed the religion of the one true God, their adoration of the sun proceeded from their considering that body as a permanent Shecliinah, or emblem of the Shechinah. The incipient error, from whatever source it origi- nated, gradually sunk into a grosser idolatry, and mingled much superstition with the tradi- VOL. II. tional knowledge of a purer religion. Abraham liimself, according to Maimonides, was educated in the Sabian faith (see Josh. xxiv. 2.), which he was afterwards considered to have purified and reformed. Its doctrines were generally re- ceived and propagated, and were supposed to have originated in Chaldea: they were after- wards adopted in Persia and Egypt, where they became extremely polluted and debased. The Egyptians in a subsequent age abused their knowledge, and professed to dive into fu- turity by astrology and the other arts of divina- tion ; and from this illicit application of the Sabian doctrines arose the term Magi, or Ma- gician, when used in its opprobrious sense. The evidence of history (Mr. Franks' remarks) traces the Goetic arts to Egypt, as their birth- place, of which countiy were the first magicians mentioned in history. But it can be equally made evident by the testimony of a variety of profane authors, that the most ancient signification of this word was applied, as a term of distinction, to the philoso- phers and wise men of a much earlier age. By the word Magus, says Hesychius', the Per- sians understand a sacred person, a professor of theology, and a priest ; and Suidas* tells us, that, among the Persians, the Magi are those who devote themselves to philosophy, and to the worship of the Deity. Dion, Chrysostom, and Porphyry assert the same : and many more authorities might be enumerated in confirmation of this opinion. The principal object to which the Magi, or the Chaldean, or Eastern pliilosophers in gen- eral, devoted their attention, was the study of astronomy. When the Israelites came out of Egypt, Balaam, the last prophet under the pa- triarchal dispensation, was summoned by the lung of Moab, from Petorah, to curse them. Many suppose that Balaam, from his knowl- edge of astronomy, ^vas himself a 'Magus : it is certain that he was much esteemed in that part of the country, where the Magians were so much celebrated. This prophet, it is well known, predicted, "There shall come a Star out of Jacob, And a Sceptre shall rise out of Israel." As astronomy was the favorite pursuit of the day, tills promised star, from generation to gen- eration, would be anxiously looked for and ex- pected. The prophecy itself was, without any exception, the most peculiar and most impor- tant wliich had been given to tlie world. It was uttered at the most eventful period in the annals of the postdiluvian ages, on the estab- ' Franks' excellent prize Dissertation on the Magi, 8vo. Camb. i Hesych. voc. il:Zayov — iWa/or, tov S^tonsfitj kuI. ■Sio/.uyov, y.ai. ieofu, o! Xltonai oi'Twc /.fyovnu — ap. Bryant's Analysis of Ancient Mythology, 8vo. vol ii. p. 403. * Apud Bryant, ut supra. 38* NOTES ON THE GOSPELS. [Part I. lishment of the Levitical dispensation, and the overthrow of the patriarchal ; and it might therefore have been received by the Gentiles as a prediction of their restoration to the favor of their common Father ; Christ being uniformly .spoken of as the Light of the Gentiles, who should bring all nations under his splendid do- minion. Elated with these hopes, at the ap- pearance of the long-desired star, we may suppose the wise men hastened to Jerusalem to make their eager inquiries respecting the newly- born Deliverer, to whom their traditions or purer knowledge had ascribed the name of " King of the Jews." By this confident mquiry, these strangers be- came witnesses .to the Jews of the coming of Christ, and, drawing from the Scribes a testi- mony respecting his birthplace, might them- selves receive an additional confirmation of his Messiahship. That they considered the infant as a royal child was evident from the gifts which they presented to him. It was the cus- tom of the East uniformly to make presents ac- cording to the condition in life of the person to whom they were offered. If they had judged from appearance only, a citron, a rose, or any the least gift, would have been sufficient for the infant of the poor Mary. But, mean as his ap- pearance was, they treated him as a royal child ; and even after they had discovered the poverty of his parents, they presented him with presents of the richest kind, gold, frankincense, and myrrh, such as the queen of Sheba presented to Solomon in his glory'. At Bethlehem, the place of his nativity, he was acknowledged king both by Jew and Gentile, and in both instances by means of a miraculous revelation. The wall of partition was now about to be destroyed. Bishop Warburton"' has shown that prophetic writing may be defined, a speaking hierogly- phic. Emblems and hieroglyphics had long been used before alphabetic writing ; and the phrases which originated from these emblems are the foundation of all that beautiful and metaphorical style which we still admire, as the ornament and strength of a language. The word Star, he proceeds to demonstrate, does not merely signify " a sovereign," or " ruler," but " a god." The metaphor of a " sceptre," he observes, was common and popular to denote a " ruler :" but the " star," though it also signified in the pro- phetic writings" a " temporal prince or ruler," yet had in it a secret and hidden meaning like- wise : a " star " in tlie Egyptian liieroglyphics denoted " God." Thus, in Amos v. 26., we read, " Ye have borne the star of your god ;" ' Harmer's Ohscrvalions, Clarke's edit. vol. ii. obs. 9. Pfeifferi Dubia Vexata Exotic. JY. T. Loc. 3. p. 887. ™ Divine Legation, h. 4. sect. 4. vol. iii. p. 181. " Aort,2 TTttt/ A/yvnTLOK; yQaif'ufuvug QEON at}- ualvBi. Horapollo Hierog. lib. 2. cap. 1. that is, " the image of your god." Hence we conclude that the metaphor of a " star," used by Balaam, was of that abstruse and mysteri- ous kind, that it is so to be understood, and, consequently, that it related only in the myste- rious sense to Christ, the Eternal Son of God. Such is the testimony of this eminent writer ; and that the Jews applied this emblematical prediction to their Messiah needs no proof. That the Magians remembered the traditions of their fathers is less certain ; yet even on this point we have some degree of evidence, col- lected from the remaining documents of that remote period. We are informed, that when an individual put himself at the head of a tu- multuary insurrection, he obtained many follow- ers by assuming an epithet derived from the ex- pected appearance of a long-predicted star". The idea, therefore, must have been very prev- alent and very popular, otherwise it would not have been adopted by an impostor. There is much difficulty with respect to the question, " What the star in the East may have been ?" Lightfoot'' supposes it was the light or glory of the Shechinah, which shone round the shepherds, when the angel brought them tidings of Christ's birth, which, seen at a dis- tance, assumed the appearance of a star — others suppose that it was a comet — others, a meteor, — which is by far the most probable opinion, as it solves the phenomena, and is most consistent with the scriptural account. The circumstances related of many singular meteors also serve to confirm this solution'. Whatever, then, may have been the source of the knowledge which induced the Magi to travel from the East to Jerusalem ; whether they were instructed by the traditions of their fathers, handed down to them from the times of Balaam ; or directed by the traditional knowl- edge of their ancestors, received perhaps from Daniel and his countrymen ; or acquired from the perusal of the Hebrew Scriptures during the captivity — whether that which guided them were a meteor, a comet, or a star, the wisdom and harmony of the dispensation of God is equally manifest : Christ was promised as the Saviour and Deliverer of all nations, and proofs of his descent into this world, to fulfil his high mission, ^vere given to the pious Jew, and also to the Gentile. To botli were declarations made, while he was yet an infant, of his high official cliaracter. The Magi"", as well as the shepherds, were brougiit by divine direction to pay their homage to him, not as to one who had yet to earn the dignity ascribed to him, but who was already invested witii it. In the poverty and seclusion of his humble condition, he re- ° N3D1D in- ^ , .. P Harmony, vol. i. p. 205, 437, 438; and vol. n. Hora: Hcbr. ct Talm. p. 109. '' Vide Meteorology, Eiicyc. Brit. ch. v. No. 77. ^ Franks' Essay, p. 9.5, 96. Note 34.-3G.] NOTES ON THE GOSPELS. *39 ceived unequivocal proofs of tlieir belief in his exalted, and, probabl)^ in his divine nature. Such testimonies as these we can only attribute to the Deity ; imposture or collusion on his part, during a state of infancy, was a physical impossibility ; and it certainly appears impossi- ble to reconcile such evidences with the sup- posed mere humanity of Christ. It has been supposed by some, that the Magi were proselytes to the Jewish religion — and by others, that they were of the descendants of the ten tribes. Dr. Doddridge justly calls this latter opinion " a wild hypothesis." The various opinions which have been, at dif- ferent times, proposed to the world, respecting the place from whence the Magi came, may be found in Calmet, Art. Magi, and in Franks' Pnze Essay on the Magi. The more generally- received opinion is that of Sir Norton Knatch- bulF, that they came from that part of Arabia which was conterminous to Judsea. Bryant's conclusions respecting the situation of Pethor agree very well with the result of Sir N. Knatch- bull's arguments'. I have not here discussed the question re- specting the time when the Eastern sages came . to Jerusalem : Lightfoot supposes it was one or two years after the nativity of our Lord : Arch- bishop Newcome thinks that it was near the end of our Lord's first year. Mr. Benson, m his System, of the Chronology of the Life of Christ, (whose hypothesis is here adopted,) has examined the subject with much care, and ap- pears to have decided the controversy, that the Magi came from the thirty-ninth to the forty- second day after the birth of Jesus". The Jewish tradition informs us, that it was always expected that a star should appear at the time of the coming of the Messiah. Thus we read in one place of the much-esteemed Zohar" — " The king Messiah shall be revealed in the land of GalUee, and to a star in the East," &c., and again'° — " When the Messiah shall be revealed, there shall rise up in the East a cer- tain star flaming with various colors." Otlier traditions might be quoted. ages, imparted to Laban, Abimelech, Balaam, and Nebuchadnezzar. Vide Schleusner in voc. /o?/,«aT/5w — xQtjiiiaTli^o^uat, "oraculum, vel re- sponsum divinum accipio." See Luke ii. 26. Acts x. 22. Heb. viii. 5., with other instances there cited Note 34.— Part L Xgrj/uuTiadivTsg. This expression seems to imply that the Magi were honored with a renewal of divine visions, such as had been, in earlier " Sir Norton Knatchbull's Annotations on Diffi- cult Texts, p. 6, on Matt. ii. 16. ' There are tliree renderings of the original phrase — " We of the East have seen his star." — '• We have seen his star in tlie East." — '• We have seen its star at its rising." " Vide Lightfoot's Harmony, Newcome, note, p. 4. Benson's Chronology, and the references in Elsley. " Zohar in Gen. fol. 74. 3. Apud Gill in loc. " Zohar in Esod. fol. 3. 3. 4. Note 35. — Part L The expenses of the journey of Joseph and Mary, who were too poor to pay even for the lamb required by the Law of Moses, we may justly suppose were defrayed from the offerings of tlxe wise men : their future exigencies, by the overruling providence of God, would be equally supplied. Lightfoot quotes, on this point, the Babylonian Gemara, which states that the Jewish families, assembled at this time in Egypt, were so numerous, that the artificers sat by themselves in their companies — the silver- smiths — the braziers — the weavers, &c., so that if a poor stranger came into the city, he might know his own fellow-workmen, and betake him- self to them, and thence receive sustenance for himself and family. Lightfoot, vol. ii. Worlcs, folio, p. 111. Note 36.— Part I. The Evangelist here seems to apply the pas- sage in Hosea xi. 1. in a very peculiar manner to our Lord. This text is generally included among those prophecies which have a double signification. It was referred in its primary sense to God's deliverance of the children of Israel from Egypt; but in its secondary and figurative sense it is applied to Christ. " A type is fulfilled," says Dr. Whitby in loc, " when that is done in the antitype, which is done in the type." Israel, as a type of Christ, is called in the Old Testament, " My son, my first-born," Exod. iv. 22. — to fulfil the types, therefore, as well as the prophecies, it seems that our Lord should have gone down into Egypt. This country may be considered as a type of the world, — that " great city, wMch spiritually is called Sodom and Egypt," Rev. xi. 8. All the patriarchs successively went down into Egypt for protection and support, tQl at length the Israelites, the spiritual people of God, " were called from Egypt," by the power of their di\Tinely-appointed Lawgiver and Deliverer. Egypt and Israel may also be considered as types of the twofold character of man, the nat- ural, and the spiritual. The natural man is fed on the bread of Egypt alone ; he has no hope, nor fear, nor thought beyond this life, its ad- vantages, wealth, and honors. The spiritual man, by the grace and power of God, is so de- NOTES ON THE GOSPELS. [Part 1. livered and called out of Egypt, or from the bondage and vanities of this life, that he keeps himself unspotted from the world ; and lives not by the bread of Egypt alone, " but by every word which proceedeth out of the mouth of God." Under the Levitical dispensation, all connex- ion and intimacy were prohibited between the Israelites and the Egyptians ; and every trans- gression of this prohibition, which seemed to imply a desire to trust to human wisdom and power, in preference to that which was spiritual and from above, was uniformly attended with failure or calamity. (See also Warburton's Divine Legation, on the Connection between Israel and Egypt.) St. Matthew, under the in- fluence of the Spirit of God, appears to apply the passage of Hosea to the Messiah according to this sense. Christ in his human nature, as our representative, went down into Egypt, to be nourished there ; and, hke Israel of old, was called out of it by a divine interposition. He was baptized in the river Jordan ; — tried in the wilderness forty days ; — and after the crucifixion of the flesh, attained the promised land, the Heavenly Canaan. The Israelites were baptized in the Red Sea, tried in the wilderness forty years, and because they did not crucify the flesh with its affections and lusts, forfeited the promised land, the typi- cal Canaan. Numb. xi. 4, 5, 6, 33, 34, and xiv. 27. 29, &c. Midrash Tehillim, Ps. ii. 7., has these remark- able words, " I will publish a decree : " — this decree has been published in the Law, in the Prophets, and in tire Hagiographa. In the Law " Israel is my first-born," Exod. iv. 22. In the Prophets, " Behold my servant shall deal pru- dently," Isa. lii. 13. In the Hagiographa, " The Lord said unto my Lord." AH which passages the Jews refer to the Messiah ; and St Matthew, even if he had not spoken by in- spiration, would have been justified, according to the custom of his countrymen, in applying the passage in question to the Messiah. Note 37.— Part 1. Because Josephus has omitted to notice the massacre of the infants in Bethlehem, which is related in Matt. ii. 16., the evangehcal narrative has been pronounced a " fabrication ! and a tale that carries its own refutation with it." Tliis assertion was first made, we believe, by Voltaire, whose disregard for truth, especially in matters connected wth the sacred history, is sufficiently notorious. But the evidence for the reahty of the fact, and consequently for the ve- racity of Matthew, is too strong to be subverted by any bold and unsupported assertions. For, in the Jirst place, the whole character which Josephus ascribes to Herod, is the most evident confirmation of the barbarous deed mentioned by the Evangehst. Secondly, The Gospel of Matthew was pub lished about the year of our Lord 38, at which time there doubtless were persons living, who could, and, from the hostihty then manifested against the Christian faith, who would have contradicted his assertion, if it had been false or erroneous : their silence is a tacit proof, that the Evangelist has stated tlie fact correctly. But, thirdly, the reahty of the fact itself (though mentioned in his usual scoffing man- ner) was not denied by the philosopher Celsus, one of the bitterest enemies of Christianity, who lived towards the close of the second cen- tury, and who would most unquestionably have denied it if he could"^. FouHhly, Mattliew's narrative is confirmed by Macrobius, a heathen author, who lived about the end of the fourth century, and who mentions this massacre in the following terms : " Augustus having been informed that Herod had ordered a son of his own to be killed, among the male infants about two years old, whom he had put to death in Syria, said, It is better to be Herod's hog than his son^." Now although Macrobius is far too modern to be pro- duced as a valid evidence in tlis matter, unsup- ported by otlier circumstances, and although his story is magnified by an erroneous circum- stance, yet the passage cited from him serves to prove how universally notorious was tlie murder of the children in Bethlehem, which was perpetrated by the order of Herod. Fifthly, With regard to the silence of Jo- sephus, we may further remark, that no histo- rian, nor even annalist, can be expected to re- cord every event that occurs witliin the period of wliich he writes. Sixthly, Contemporary historians do not re- late the same facts. Suetonius tells us many tilings which Tacitus has omitted, and Dion Cassius supplies the deficiency of both. Seventhly, It is unreasonable to make the si- lence of the Jewish historian an objection to ^ See the passages in Lardner's Works, vol. iv. p. 122, 4to. y Macrob. Saturn, lib. ii. c. 4. The emperor, ac- cording to this writer, seems to have played upon the Greek words, vv, a hog, and v'iov, a son ; the point of the saying perhaps consists in this, that Herod, professing Judaism, was by his rehgion prohibited from kiUing swine, or having any thing to do with their flesh ; and therefore that his hog would have been safe where his son lost his life. Macrobius states this massacre to have been perpe- trated in Syria, because Judcea was at that time part of the province of Syria. Gilpin and Dr. Clarke, on Matt. ii. IC. The massacre of the infants is likewise noticed in a rabbinical work, called ToJdotk Jeshu, in the following passage — " And the king gave orders for patting to death every infant to be found in Bethlehem ; and the king's messengers killed every infant according to the royal order." Dr. G. Sharp's first Defence of Christianity, &c p. 40. Note 38, 39.] NOTES ON THE GOSPELS. *41 the credibOit}' of the sacred writer, while there js equal and even superior reason to confide in the fidelity of the latter. Eighthli/, Herod would naturally he supposed to take such precautions as he might think ne- cessary without being scrupidous concerning the means. .Yinthli/, Voltaire, eitlier from ignorance or dishonesty, asserts that fourteen thousand chil- dren must have lost their lives in this massacre. If this were true, the silence of Josephus would be a very important objection to the veracity of St. Mattliew's narrative : and with tliis view the assertion is made by Voltaire, who every where shows himself an inveterate enemy of revealed, and not unfrequently of natural, reli- gion. But as the children whom Herod caused to be put to death (probably by assassins whom he kept in his pay) were only males of two years old and under, it is ob\ious, according to Voltaire's statement, that more children must have been born annually in the village of Beth- lehem, than there are either in Paris or Lon- don. Further, as Bethlehem was a very small place, scarcely two thousand persons existed in it, and in its dependent district ; consequently, in the massacre, not more than fifty at most could be slain. In the life of such a tyrant as Herod, tliis was, comparatively, so trifling an act of cruelty, that it was but of small conse- quence in the history of his sanguinary govern- ment. Lastly, As the male infants that were to be slain could easily be ascertained from the pub- lic tables of birtli, or genealogies, that circum- stance will account for the reputed parents of our Saviour fleeing into Egypt, rather than into any city of Judsea". Any of these arguments would be sufficient to vindicate the Evangelist's narrative ; but, altogether, they form a cloud of witnesses, ' " Lardner's Credibility, part i. book ii. ch. ii. sect. 1. p. 180-185. 4to. Volboth caustB cur Jo- sephus ccedem puerorum Betblemiticorum,Matt. ii. 16. narratam silentio prseterierit, 4to. Gottingen, 1788, as analyzed in the Monthly Revieie, (O. S.) vol. Ixx. p. 617. Schutzii Archceologia Hebraica.p. 52, 53. Vide Home's Critical Introduction, 2d edit. vol. i. p. 653-4. Among the Harrington papers, I find an unpublished letter of Dr. Lardner to Lord Barrington. in which the learned writer argues at length, with his usual judgment and accuracy, against depending on the authority of Macrobius, in the following passage : — " I the less regarded it (the passage in Macrobius), because the objection relating to the slaughter of the infants, taken from the silence of Josephus, appeared to me of no mo- ment. V/hen we liave but one history of the affairs of a country, and that history a brief one, the omission of some particular event is no difficulty. Josephus was a firm Jew, and there was therefore a particular reason for his passing over this event ; because he could not mention it without giving the Christian cause a very great advantage. To write that Herod, at the latter end of his reign, had put to death all the infants at Bethlehem, under two years of age, on occasion of a report spread that the king of the Jews had been lately born there, VOL II. *6 abundantly sufficient to overbalance the nega- tive evidence attempted to be drawn from the silence of Josephus. Note 38.— Part I. ^u47t6 diSTOvg y.cxl xaTitniquj. Sir Norton Knatchbull, in his Annotations on difficult Texts, has endeavoured to prove that it is not necessary to suppose from these words, that Herod killed aU the children in Bethlehem who had com- pleted, but those only who had just begun, their second year, or who had just ended their first year. The Hebrew expression would have been □MJB'fi Jilius duorum annorum. P. 6. Cambridge, 8vo. edit. 1693. Note 39.— Part L Mr. Mann conjectures that Antipater, who was the heir apparent to the crown of Herod, when Christ was born, was one of the princi- pal advisers of the massacre at Bethlehem. He had already procured the death of his two elder brothers, to prepare his way to the suc- cession. His alarm would be as great as that of his father, when he heard that a king of the Jews was born. As this Antipater was exe- cuted only five days before Herod died, both might be referred to in the words of the Angel — " They are dead which sought the young child's life." The very same words are applied to Moses, under similar circumstances, Exod. iv. 19. Vide Doddridge's Family Expositor, 8vo. edit. vol. i. p. 86. would have greatly gratified the Christians, whom Josephus hated ; since it was well known that about thirty years after the slaughter, and the lat- ter end of Herod's reign, Jesus (who was said to be born at Bethlehem), being then about thirty years of age, styled himself king of the Jews, and did many things, to say no more in proof of it." Dr. Lardner then proceeds to discuss, at some length, the time and occasion of Augustus's jest. That no argument against this part of the Gospel narrative can be derived from the silence of Jo- sephus, is ably shown also by Bishop Warburton, who mentions several very important omissions of tliis writer. See his Divine Legation of Moses, vol. iv. p. 281, 282. A German writer has written a whole treatise on the wilful omissions of Josephus. He makes them, if I remember rightly, sixty-two in number. The remark of Michaelis, that histo- rians generally know little of the events of the thirty years immediately preceding them, and that on this account it was probable that Josephus had not heard of the slaughter of the innocents, does not appear sufficient to account for his silence. It seems utterly impossible that Josephus could have been ignorant of this event. His silence was more likely to have been in this instance, as in others, wilful and interested. 42* NOTES Ox\ THE GOSPELS. [Part L Note 40.— Part I. The reign of Archelaus commenced in- auspiciously ; for, after the death of Herod, before he conld leave the kingdom to obtain the confirmation of Ms father's will from the emperor at Rome, the Jews behaved them- selves so tumultuously in the temple, in conse- quence of his having refused them some de- mands, that this Idng ordered his soldiers to at- tack them, on which occasion upwards of 3000 were slain. It was, probably, from his knowl- edge of this circumstance, and a general appre- hension of the cruelty of the character of Ar- chelaus, that Joseph was afraid to return to his own country. Note 41. — Part I. St. Matthew seems in this passage to apply, as it were in a collective sense, all the prophe- cies in the Old Testament that refer to the ab- ject and low condition in which the Messiah should appear. Nazareth, whither Christ was now conducted, was the most contemned part of the Holy Land, agreeing well with that pre- diction — " He was despised and rejected of men." — " The Evangelist," says Lightfoot, "does not quote one prophet (t6 QTjdh' diu twv Uqo- cpr/TWv) but all. All the prophets do teach the vile and abject condition of Christ ; but none that his condition should be out of Nazareth. Christ seems destined to that abject place, to fulfil in a general sense these prophecies." This seems to be the best interpretation of the passage ; preferable to those which represent St. Matthew as playing upon the words lyj, and '^U• Vide Lightfoot, Heb. et Talm. Exerc. vol. ii. p. 112. Note 42. — Part I. The canons of the Jewish Law required par- ents to instruct their children in their intended trade at twelve years of age. It is probable, therefore, that this also was the period when they began to comply with the Law, Exod. xxxiv. 23. which required all tlie male children to present themselves at Jerusalem three times every year. As the Jews were accustomed to go up in (avvoSalg, Heb. nmx,) "caravans," in parties composed of great numbers, it cannot excite surprise that the Holy Child Jesus was not at first missed by Joseph and Mary. They found him, Lightfoot attempts to prove, in the hall, or room adjacent to that of the Sanhedrin, proposing and answering questions, as the Jew- ish youths were permitted to do, to the doctors of the law. There were in the temple, 1. The great Sanhedrin in the room Gazith, consistmg of seventy-one members, with the " nasi," or prince, or president, at their head ; and the fa- ther of the court, the " Ab beth den " on his right hand. — 2. Twenty-three judges in the gate of the court of Israel.— 3. Twenty-three judges in the gate of the court of the Gentiles. Sanhedr. cap. xi. hal. 2. In each of these it was permitted to ask questions concerning the Law. Instances are given in Lightfoot, from Hieros. Taanith, fol. 67-4. R. Gamahel said to a disciple, " To-morrow, in the consistory, do thou come forth and question me on tliis mat- ter." There was often a full audience of many people". The brief narrative of the Evangelist, wliich confines itself to the simple statement of facts, without either detail or embeUishment, ought not to prevent us from considering the very pe- cuUar circumstances in wliich the " Glory of the second temple " appeared in the house of his heavenly Father. He had now arrived at that age when the Jews were accustomed to instruct their children more fully in the arts of life, and the knowledge of their reUgion. x\t this period Christ showed himself to be perfectly versed in the Mosaic Law. Two remarkable circumstances now occurred : the death of Hil- lel, the most eminent of the Jewish expounders of tlie Law, and the banishment of Archelaus. By the first event the Sanhedrin was deprived of its greatest ornament ; by the second the power was more evidently shown to be in the hands of the Romans ; and another more de- cisive proof was afforded to the people that the sceptre was departing. Is it not probable that the appearance of our Lord in the temple, and his conversation there, might have been de- signed to prove to the doctors that tlaere was One among them more learned than Hillel ; and that One also by his well-known pedigree from the direct line of David, was the heir to the long-lost and now vacant throne of Israel ? At his first appearance as an infant in the tem- ple, the spirit of prophecy revived ; — at his pres- ent appearance he showed himself to be wor- thy of the homage of his people, as the learned successor of their most learned instructor, and as their lawful sovereign, the Jieir to the crofrn of David. The conversation of Jesus must have made a deep impression upon the minds of all that heard it ; and must not only have excited the attention, but the curiosity and admiration of the Sanliedrin. That the object of our Lord's sitting among the doctors was something more than hearing or asking questions concerning the difficulties of the Jewish Law, is evidently " See Lightfoot, Heb. and Talm. Exerc. in Luke, vol. ii. p. 396-7. Lightfoot thinks it is not impos- sible that our Lord had found admission into the very Sanhedrin, a circumstance of rare occurrence, permitted only in extraordinary cases. XoTE 43.-45.] NOTES OX THE GOSPELS. *43 implied in his answer to the expostulation of his mother, " Wist ye not that I must be about my Father's business ? " or, as it may be trans- lated, " Wist ye not that I must be in the house of God my Father .' " The Messiah did not come merely to excite the amazement, or to Ratify the curiosity of the Jews. He came to impress some lesson upon them, suitable to the pecuUar circumstances of the moment, and in accordance with, or to the furtherance of, his divine mission. Lightfoot has shown the probability that Hil- lel had died some short time before our Lord visited the temple at this period. Should his opinion be erroneous, there might have been assembled round our Lord, when he conversed M-ith the Jewish doctors, Hillel and Shammai, the two most celebrated rabbis of the Jews ; R. Judah and R. Joshua, the two sons of Bethira ; Jonathan Ben Uzziel, the author of the Chaldee Paraphrase ; and R. Jochanan Ben Zacchai. Before these distinguished men our Lord dis- played that knowledge of the Law which over- whelmed them with astonishment and admira- tion*. Note 43. — Part L The Spirit of prophecy came upon John when fae was thirty years of age : this was the time appointed in the Law for the commencement of their ministry by the Priests and Levites. He preached in the desert, where the greatest multitudes passed ; — he wore a garment of camel's hair, the most coarse and common gar- ment, similar to that worn by the prophets of old, to express his contempt for the vanities and ostentations of life. His food was the spontaneous produce of the country, showing his self-denial, and the subjection of all his ap- petites ; — his days were passed in the wilder- ness, far removed from the world, preparing and preaching the way of the Lord. He avoided wine and strong drink, like a Nazarite, being sepa- rated and holy to the Lord; Numb. vi. 2, 3. He was to others the example of all that he tauo-ht. Whether the locusts he ate were the animals so called, prepared in the maimer usual amono- the Jews, or whether it was a peculiar herb growing about that country (which seems more probable) is uncertain. Many have conjec- tured that the wUd honey, the ixili clyqiov, ought to be read fj.(liaYQiuv, which they ima- gine to be likewise a species of herb indigenous in Judcea. Witsius, however, considers this opinion as quite unfounded''. ' Doddridge, f"am. Ei^ositor, translates the word iilaTaiTo, " they were in a transport of admiration." " 'E'ildTaiTo, ohstupescebant, mirahantur. Verbam iiiriTrjui de quacunque animi commotione vehe- mentiori, imprimis etiam de admiratione summa usurpatur." — Roseninuller in loc. Had a messenger of a different character been chosen as the forerunner of the Messiah, the Jews would have been confirmed in their preconceived ideas of a temporal prince ; but the austerity of the Baptist's habits, his seclu- sion from the world, and his contempt of all its pleasures and distinctions, were in direct op- position to all those opinions, and ought to have contradicted them. Had he been the ambassa- dor of any worldly sovereign, he must have been invested with all the external splendor and pomp which he was appointed to repre- sent ; — but as the ambassador of a spiritual Lord and a spiritual kingdom, all these things were laid aside ; — his robe of state was of camel's hair, — the luxuries of his table were the honey of the wilderness, — and the message that he brought from his Sovereign was an in- vitation to repentance and faith. Note 44. — Part L The desert in which St. John preached was not a barren and desolate wilderness'^. Ac- cording to Lightfoot he first taught in the wil- derness near Hebron% but afterwards removed towards Jordan, probably near Jericho ; a tract of country which was wild and desert, yet having in it several large cities. Jericho itself contained twelve thousand men, of the courses of the priests ; and the road from Jerusalem to that city, and to Persea, especially near the time of the Passover, was frequented by great multi- tudes, about which time, it is supposed, John began his ministry. The country was very con- venient for food, and its valleys abounded in palm trees, which trees, if we may credit Dio- dorus Siculus-'', yield much wild honey. Note 45. — Part L Lightfoot ascribes the first use of baptism to Jacob, when he admitted into his family and into the Church of God, the proselytes of She- chem, and other heathens. " Put away your ^ On the locusts eaten by John, see a curiouc criticism in verse, by Dr. Byrom, of Manchester — Byrom's Poems, in Chalmers's edition of the poets, p. 23], vol. XV. '^ '•• Fuit enim in desertis, hoc est ruri, procul publicis scholis, procul aula, procul Hierosolyma, procul seducentium in frequentibus urbibus volup- tatumlenociniis." — Witsius, De Vita Jokannis Bapt. Miscell. Sacr. p. 501. ' Lightfoot, chorog;. dec. to Mark, Works, vol. iii. p. 294., distinguishes between the wilderness of Juda, and that of Judeea. -'" ^ViTai avxoic, hrco rwv dtidoou', uikt tto/.v to y.a/.ovfiirov hyoiot', id /ooivTai norm usv viaroc — '■ they have much honey fi-om the trees, which they call wild honey, which they drink with water." — Diod. Sic. lib. 19. ap. Lightfoot. 44* NOTES ON THE GOSPELS. [Part I strange gods, and be ye clean, and change your garments." Aben Ezra interprets the word Tinam, Gen. xxxv. 2., " and be ye clean," to be nun li'ni'kJ', "the washing of the body," or " baptism : " but this would not prove that the rite of baptism was then used as the com- mencement of a permanent institution. It might have been a useful and expressive ordi- nance of Jacob, but no more. The Israelites assert, that all Gentile prose- lytes were brought into their church by baptism. The question is, whether they were so initiated before the time of John, by a customary rite which might be dispensed with at pleasure, or by a positive law. Lightfoot quotes Maimoni- des, who lived only in the fourteenth century, and whose authority, in the absence of other proofs, is not therefore decisive. — Lightfoot's JVorks, vol. ii. p. 117. We have no evidence to prove that baptism, among the Jews, was of divine appointment. It was principally administered to the Gentiles, who were considered after that ceremony as new creatures, and worthy of admission into the church. A Jew, if he had lived as a Gentile, even for a day, would undergo this ceremony, which makes it appear more like a legal wash- ing, or purification, than an ordinance divinely instituted. The Jews must have well under- stood this ceremony as emblematical of the in- troduction of a more perfect dispensation, which required the greatest purity of heart and jife. When the Jews baptized the heathens, they admitted them into their own church, into a new religion ; and John now calls upon the Jews themselves to be baptized, and to become members of another church, under another dis- pensation different from that of Moses. In this tlien consisted, in some measiire, the essential difference between the baptism of John, and that of any other teacher. The Law required the washing of polluted persons, on account of legal uncleanness: the baptism of John required the purification of those who were legally clean. It exacted obedience to the spirit, not to the letter of the Law. If we consider the Christian dispensation, therefore, as com- mencing with the preaching of John, we shall find there were three forms of baptism ; that of John, who baptized in the name of the Messiah about to come upon the earth ; — that of the disciples of Christ, when he was incarnated and living among them ; — and that of the Apostles, who received, at the ascension, an express com- mand from Christ himself to proselytize all na- tions, and to baptize them "in the name of the Father, and of the Son, and of the Holy Ghost." The ministers of the Church of God have ever since baptized in the same holy name, using the same form of words. — Vide Lightfoot's Works, vol. i. p. 465, 466. Note 46. — Part I. Malachi predicted of the Elias who was to come, that " He shall turn the heart of the fathers to the children. And the heart of the children to their fathers^. The Angel predicted of John the same things. The event corresponded to the prediction. When John began to preach to Israel, the Jews were divided into three principal, and innumer- able smaller sects, differing both in religious opinions and ceremonies. The Pharisees and Sadducees were inflamed with the most bitter hatred against each other. The expounders of the Law were at variance. The dissensions in the synagogues disturbed the repose of fami- lies. Children and their parents disputed : all was confusion. The ministry of the Baptist withdrew the people from under the banners of the leaders of these sects, and directed them to the One Great Teacher, who was now at hand to decide all controversies, and unite them to himself. — Witsius, De Vita Johan. Bap. : Misc. Sacr. vol. ii. p. 518. Note 47. — Part I. The different addresses of St. John to tnose who came to him, given in this section, could not have been delivered at one time. They may be supposed to contain the sum and sub- stance of his general preaching. We may observe, that aU the exhortations of John refer to the spiritual dominion of the Messiah over the hearts and consciences of men. He never once speaks of it as a tempo- ral or earthly power. He exhorts to repentance and confession of sin, fisTiivoia, a total renew- ing of the spirit of the mind — a change of the whole man. In tlie same way all those of the present day, who have lived unmindful of their spiritual covenant with God, are called upon by the ministers of God's word to adopt that mode of returning to their Almighty Father, pointed out by the Baptist ; and, by a true repentance and confession of sins, to renew their baptismal vow, and become spiritual members of his spir- itual church. In Luke iii. 14. we read that certain soldiers came to John the Baptist, wliile he was preach- ing in all the country about Jordan, and de- manded of him, saying, " And what shall we do ? " An important question in Christian mo- ^ The passage in Malachi, ch. iv. 6., is supposed by Dr. Owen to have been both corrupted and al- tered by the Jews, both in the Hebrew copies, and in the copies of the Septuagint. and to have been originally exactly as three of the Evangelists have delivered the citation of it to us, — Owen's Inquiry into the State of the Septuagint Version, p. 54. Note *48.] NOTES ON THE GOSPELS. *45 rality. It lias been asked, who these soldiers were; for it does not appear that the Roman soldiers then stationed in Judsea were engaged in any war. Now it happens that the expres- sion used by the evangelical historian is not qguTtwTui, or "soldiers," but gouT£v6,uEPOt, that is, men, who were actually under arms, or marching to battle. It is not to be supposed that he would use this word without a sufficient reason, and what that reason is we may readily discover, on con- sulting Josephus's account of the reign of Herod the tetrarch of Galilee. He tells US'", that Herod was at tliat very time engaged in a war with his father-in law, Aretas, a petty king of Arabia Petreea, whose daughter he had mar- ried, but who had returned to her father in con- sequence of Herod's ill-treatment. The army of Herod, then on its march from Galilee, passed of necessity through the country where John was baptizing; and the military men, who questioned him, were a part of that army. So minute, so perfect, and so latent a coincidence was never discovered in a forgery of this or any other age'. Note *48.— Part I. ON THE PERIOD THAT ELAPSED BETWEEN THE COJOIENCEMENT OF THE MINISTRY OF JOHN AND THE BAPTISM OF CHRIST. Much discussion has at various times taken place respecting the period which elapsed be- tween the commencement of the ministry of John and the baptism of Christ. Lightfoot (Ha)Tnony, p. 8. Works, vol. i.), and Newcome (Harm. not. in loc), suppose six months. — Bed- ford (Scrip. Chron.) the same. — Benson ('C/iron. of the Life of Christ) five months. — Dean Pri- deaux three years and a half. It is the general opinion, that about the same interval elapsed between the commencement of tlie ministry of the Messiah and of his forerunner, as had pre- viously elapsed between their births. Pilking- ton, however, has supposed there were about seventeen months between these events ; and, contrary to the united authorities of the most learned harmonizers, and perhaps to his general good judgment, he has adopted the fanciful theory of Whiston, who supposes thirteen months to have transpired, and that the bap- tism of Christ followed the calling of Andrew, Philip, and Na-thanael, — the marriage at Cana, — the first driving of the buyers and sellers from the temple, and the conversations which were held, in the course of that period, in Je- rusalem, and with Nicodemus. It is after this '' Josephus. Ant. Jucl. lib. 18. e. -5. sect. 1, 2. ' For the above illustrative coincidence we are indebted to Michaelis, vol. i. ch. ii. sect. 11 p. 51. last event, that Whiston inserts the baptism of Christ. Pilkington goes on to arrange, in ad- dition to these events, the baptizing by Christ himself of many disciples in Judsea, and his conversation with the woman of Samaria, — the believing of many of the Samaritans and Gali- leans, and the healing of the nobleman's son at Capernaum: it is not till then, that he proceeds to the account of the baptism of our Lord, and his subsequent temptation ; both of which events these two commentators concur in placing, as the Scripture expressly asserts, im- mediately after that event. Whiston's arguments, together with those of Pilkington and Marshall, in favor of the later date assigned to the baptism of Christ, may be thus enumerated and answered. 1. Eusebius asserts that the three Evansfelists omitted the former part of Christ's ministry, which took place before the im.prisonment of John. This assertion of Eusebius, as is easily proved by examining the several harmonies, is totally groundless ; the more public ministry of Christ certainly did not begin till that event : and even if it were correct, John no where de- clares that tlie date of the baptism of Christ was that which is assigned to it by Whiston. 2. It appears, from Matt. iii. 14., that Jesus baptized before his own baptism. In reply to this remark, Archbishop Newcome has observed, that John, acl-mowledging Christ to be the Messiah, exclaims, " I have need to be baptized of Thee," (by the Holy Spirit). 3. The baptism of Christ is placed after the history of John's ministry, and before his im- prisonment. The Evangelists, like the writers of the Old Testament, do not exactly observe the chrono- logical order, as Whiston supposes they did in this instance. As John was the forerunner of Christ, it might have been expected that they would follow the plan they have actually adopted ; that is, would put together all those actions of John which characterized the second Elias ; and would then proceed to the ministry of our Lord, beginning with his baptism, in which he was solemnly anointed by the Holy Spirit to his high office. 4. It appears, from Luke iii. 21., that Christ did not come to be baptized tdl all the rest of the people had been baptized. The expression, iiv tu ^urtTiadrivui, implies that Christ came to John wlxile the people were still continuing to desire baptism from John ; it is not j(/er(i t(5. Campbell translates the pas- sage, " Now when John baptized all the people, Jesus was likewise baptized." .5. The Baptist was imprisoned immediately after the baptism of Christ, Luke iii. 19, 20. But tins observation has been already an- swered. Whiston assumes that St Luke wrote in order of time ; whereas he has merely antici- 46* NOTES ON THE GOSPELS. [Part 1. pated the relation of the imprisonment of John, that he might better conclude for a time the history of the Baptist. To these arguments Pilkington adds, that John did not know Christ tOl he had seen the Spirit descending on him ; — but before his bap- tism, when the Spirit descended, he declared he knew him. To this the Archbishop replies : " John i. 31. 33., may be reconciled with Matt. iii. 14., by supposing that John, for wise reasons, knew not Jesus personally tiU he came to be bap- tized ; though he must have heard before of Jesus's name and wonderful birth, from his own relations. God seems to have revealed to the Baptist, soon after he entered on his ministry, that the visible descent of the Spirit should point out to him the Messiah, John i. 33. When Jesus came to be baptized. Matt. iii. 14., it is probable John knew him by a supernatural impulse, as Samuel knew Saul and David, 1 Sam. ix. 17. and xvi. 12. ; and as Ahijah discov- ered the wife of Jeroboam, 1 Kings xiv. 5. See also Luke ii. 28. 38. ; and afterwards the sign foretold, Jolm i. .33., confirmed the Baptist in his belief that Jesus was the Christ. Le Clerc's Paraphrase of Matt. iii. 14., is, ' Quod afHatu prophetico ab eo dicebatur: nam Jesum non norat.' — Harmony, p. 40. And F. Spanheim says, Duh. Evang. 2. p. 147, ' Nihil aliud pro- positum Joanni Baptistse nisi ostendere se non ex familiaritate aliqua ante contracta Christum novisse ; sed ex mera revelatione coelesti ; ade- oque nihil a se dari nee cognationi, nee ami- citise, nee gratiae, nee collusioni alicui clandes- tinae.' The Baptist is not to be understood as saying, he did not know Jesus, but hy a sign from heaven ; see Dr. Priestley's Harmony, p. 78. ; but that he knew him not, before he came to be baptized, and that God had promised a sign by which he should be known ; which sign, in- tended for a full confirmation, was preceded by an inspired knowledge of Jesus." — Newcome, Harmony, notes, p. 6. These apparently inconsistent passages have been reconciled in various other ways. Hales, vol. ii. part ii. p. 731., is of opinion that John knew Christ personally, but was not informed of his dignity and office, till he was assured of it by a miracle. Lightfoot supposes that John knew not that Christ was in the world till he came to be bap- tized — when, knowing him by the Spirit, John forbade him ; — and the sign of the Holy Ghost, descending from heaven, was the sign given him for assurance and confirmation. Vide Elsley on John i. 33. 1 have discussed this question at gTeater length than to many will appear necessary ; be- cause Pilkington is one of my authorities, and has written a Dissertation expressly on the sub- ject. Note 48. — Part I. The time had now arrived when the Messiah was to begin his public career, and to break forth from the obscurity of his lowly life. He commenced it in that manner which was most suited to his dignity as a spiritual Being, by an act of obedience to the established law of his heavenly Father, accompanied with the most fervent prayer. On this important oc- casion, in the presence of the assembled multi- tude, a voice from heaven declares him to be " The beloved Son of God, in whom he was well pleased." His divine mission now received the miraculous confirmation which had always satisfied the ancient patriarchs and fathers of the Jewish Church. It received the testimony of the " Bath Col," or " voice from heaven ; " and the visible glory of the Shechinah hovered over him. The question, whether the inauguration of Christ into his high office was not as public, and therefore as generally known, as that of Moses, will be discussed in the note to 2 Peter i. 16. Danzius, in a learned tract preserved by Meuschen, in his JV. T. ex Talmude, has treated this curious and interesting subject at some length. Note 49.— Part L Christ came to John to be baptized. He was baptized by John not of necessity, not for his own sake, but for ours. He was baptized that he might confer honor on John, sanction his ministry, and commend it to the doubting Jews. By this act he made himself the head of all who by baptism confess their sins, and are admitted into the Church. He sanctified baptism by thus subjecting himself to it, that man might not despise it as a useless or un- meaning ceremony. He would not that men should refuse to come to the baptism of their Lord, when he had not disdained the baptism of his servant. By baptism he shadowed out the difference between the carnal and spiritual state of man, and between our fallen condition and his own ; first mean, then glorious ; — first earthly, then heavenly ; — first mortal, then im- mortal; — first buried under the earth, as the worshipper was buried under the water, and rising therefrom spiritual, changed, and glorious. Christ by his baptism renewed his covenant with his Father ; and fulfilled all righteousness, by complying with every law, which proceeded from the wisdom of God, and was designed only for the happiness and restoration of man. — Vide Witsius,Z>e Vita Johannis : — Miscell. Sac. vol. ii. p. 537. Note 50, 51.] NOTES ON THE GOSPELS. *47 Note 50.— Part I. As a dove hovers over her nest with an un- dulating and gentle motion, so did the emblem of the presence of God wave and bend, and rise and fall over tlie head of our Saviour. Sucli seems to be the most defensible, as well as tlie most generally-received interpretation. It is consistent also with the analogy that may be found between the old and new covenants-'. At the beginning of the material creation the Spirit of God moved on the face of the waters ; the Spirit of God, " dove-lilfe, sat brooding on the vast abyss*." Note 51. — Part I. ON the temptation of CHRIST. In order to understand the passage of the New Testament which is contained in this section, and is justly supposed to be attended with many difficulties, it is necessary to con- sider tlie Messiah under that name which is alike given to him in the Old Testament, in the New Testament, and in those of the Jewish traditions, which may be received with most confidence. Christ must be considered under the character of the second Adam, who came into the world to fulfil the same law which the fijst Adam had violated. That he might more evidently and efiectually accomplish this ob- ject, it was appointed that he should be tempted like unto Adam, and undergo the same trial. ■^ This view of the analogy between the action of the Spirit at the Creation, and at the baptism of Christ, I find confirmed by a singular tradition among the Jews. In a note in Brescith Rahba, sect. 2. fol. 4. 4. on Genesis i. 2. we read, " Et spiritus Dei : intelligitur Spiritus Regis Messiae, de quo dicitur, Isa. xi. ] . Et quiesclt super ilium Spiritus Domini. Post quae verba allegata statim hcec addit R. Ephraim in Ir Gibborim ad Genes, i. 2. r\3niD ' Incubuit, siVmZ eo/Mmia, 5M(E volitat super ni-do, ilium atlingcns, et non attinaens.' Pergunt vero in Brescith Rabba : ' Quomodo vero minis- tratur Spiritus Messiae, et venit movens se super faciem aquarum .-' Rasp. Quando vos movebitis corda vestra, sicut aquas per posnitentiam ; qnem- admodum dicitur," Thren. ii. 1[). ' EfTunde, sicut aquas, cor tuum coram Domino. Intelligitur Spiritus MessitB. Quuin primum enim ille se super aquis legis commovit, statim facta est re- demptio.' " — Vide Schoetgemi Horce Hebraicce, vol. i. p. 9 and 10. This, then, is another instance of the wonderful fulfilment, in the person of Jesus of Nazareth, of many of the singular traditions en- tertained among the Jews respecting their Messiah. *^ The word in Genesis naniO without points, must be considered as a participle of Hiphil, the causative ; with points it is the participle of Pihel, the intensive ; a signification much more consistent both with the sense of tlie passage in Genesis, and the description of the descent of the emblematical representation of the power of the Spirit in the Evangelical narrative. If we consider the Messiah in this point of view as the second Adam, it seems possible that we shall more easily solve many of the difficulties which have been supposed to attend the literal interpretation of this interesting nar- rative. The Old Testament begins with an account of the preparation of the material world for the accommodation of the first Adam ; the New Testament relates the preparation of the spiritual world, or Church, for the reception of the second Adam. When the time of Iiis creation came, the first Adam was formed by the power of God out of the then unpolluted earth ; the second Adam was created by the same power of the Most High, in a similar state of innocence and perfection. When the first Adam was ushered into the world, he was a perfect man, and his Father blessed him. When the second Adam had at- tained to the fulness of manhood, he was, while submitting for our sakes to the rite of baptism, blessed from above : both were sinless ; both were, in a peculiar sense, the sons of God, and partakers of the human nature. The first Adam was placed in Paradise, and fell into the Wilderness. The second Adam was placed in the Wilderness, and regained that Paradise which his predecessor had forfeited. Adam was driven out of Paradise into the Wilder- ness, and banished from the tree of life. Christ was led or driven into the Wilderness by the same Spirit, to undergo the same trial, and by a sinless obedience to revolve the sen- tence of condemnation, open again the gates of Paradise, and regain the tree of life. In Him, we have another perfect man, as yet untouched by the Tempter. To Him therefore, as to the first Adam, the Evil Spirit makes his approaches from without, proposing his suggestions in a per- sonal conversation ; for as the nature of Christ, like that of Adam, was uncorrupted by sin, the wicked spirit had no immediate access to the heart. It was for this cause that Eve was tempted in a personal conversation ; so also was tempted the seed of the woman, who was to bruise the serpent's head. To show, however, still more clearly the evi- dent parallel that exists, between the tempta- tions of the first and second Adam, it will be necessary to examine the peculiar circum- stances of each event. According to St. John, all the sin that tempts mankind may be comprised in these three terms : — the lust of the flesh ; the lust of the eye ; and the pride of life ; and to these three may be reduced the temptations both of Adam and of Jesus. In the temptation in Eden these three principles of evil are evidently alluded to in the description of the forbidden fruit. In the temptation in the wilderness, Christ was tempted like unto Adam ; and in a more gen- eral sense, like unto all the children of Adam. 48* NOTES ON THE GOSPELS. [Part 1. Adam was first tempted to the lust of the flesh by indulging his natural appetite for food, in a manner which was contrary to the express command of God. Christ was tempted to grat- ify his wish for food in a manner forbidden by the spirit of the law of God. He was tempted to supply himself with provision, by devoting that miraculous power which was given him for the benefit of mankind, and for the more effectual demonstration of the truth of his mis- sion, to the gratification of his human nature. Adam was, secondly, tempted to the lust of the eye : " He took of the fruit, because it was pleasant to the eye." And the Evil Spirit en- forces the power of the motives to disobedience by perverting the understanding, in misrep- resenting Scripture itself Our Lord was, secondly, tempted by the perversion of Scrip- ture itself, to indulge that feeling which is grat- ified by the admiration and homage of the world. He was invited by the Tempter to pro- claim himself at once, by the performance of a useless and ostentatious miracle, the prom- ised Messiah of the Jews. He was invited to encourage their false notions of a Messiah, and to obtain immediate possession of his promised kingdom, by throwing himself from the pinna- cle (or wing, or battlement, or royal portico, for the word nregvyiov is thus variously ren- dered) of the temple, and claim the homage of the crowds assembled to worship there. For the Jews interpreted literally the prediction of Malachi iii. 1., and expected that the Messiah, by some extraordinary demonstration of his power, would suddenly come to liis temple. The pilgrimage which our Lord came to undergo was one which was expressly and painfully opposed to all that train of feelings and dispositions, so pleasing to our fallen na- ture. The Captain of our salvation was to be- come perfect through sufferings. He was to be poor, despised, insulted, and rejected. At the time when his painful career was begin- ning, he was tempted to avoid his appointed course of suffering, and to assume at once his destined honors, as the Messiah of Israel. No evil, he was assured, could happen to him, if he were the Son of God ; — for He shall give his angels charge over thee, — they shall bear thee up, and protect thee from suffering and from danger. Adam was, thirdly, tempted to that kind of svil which most alienates the human race from their Creator ; he was tempted to the pride of life. " It was a tree to be desired, to make one wise." The wisdom which an evil spirit would recommend to the approbation of an account- able being must partake of his own nature ; it must be different from that spiritual wisdom which is from above, and of which Adam was a partaker. It was the wisdom of this world, which is elsewhere called "earthly, sensual, devilish." It is that human wisdom by which the pride and glory of life is attained, — by which ambition triumphs, and conquerors ob- tain their temporal cro^vns and kingdoms. To tliis temptation likewise, our Saviour is now subjected. The Devil takes him up into an ex- ceeding high mountain, " and showeth him all the kingdoms of the world, and the glory of them," and promises them all to Christ on one condition only, that he will worship him, — that is, provided he will exchange liis spiritual Idngdom, which is to be purchased with the most excruciating agony and suffering, for the kingdoms of this world, all temporal power over every nation under heaven. In the second temptation he had invited Christ to obtain the homage of liis own people, and to gratify his vanity and ostentation by hearing and receiv- ing the acclamations of the Jews. In this he is solicited to become the sovereign of the uni- verse, the powerful chief of one great empire, embracing alike under his dominion the sub- dued pride of Rome, and the submission of all mankind. Thus was Christ, the second Adam, tempted in the same manner as the first Adam ; on the same principles, and by the same Tempter. But he was also tempted as we are. The ob- ject of Satan, from the creation of Adam to the present moment, is to render man unfit for a spiritual condition, by inducing him uniformly to act from natural, or earthly, motives. The Spirit of EvU does not desire to diminish the supposed happiness of man in tliis world ; he en- deavours to immerse him in the pursuit of worldly enjoyments, comforts, and vanities, in such a manner, that the soul becomes embruted and embodied in material objects. The Spirit of Evil so endeavours to sensualize and animal- ize the intellectual and moral faculties of man, that his inferior nature may be triumphant; and consequently, that, when he shall be sum- moned into another stage of existence, he may be rendered totally unfit to be the eternal com- panion of God, the Judge of all, — of Christ the Mediator, — of holy angels, — and of perfect spirits. Other circumstances may be adduced to complete the parallel between the two tempta- tions. The first Adam fell througji the act of eating ; the second Adam reversed the sen- tence of condemnation by the opposite act of fasting and mortification. The first Adam was tempted in Paradise, surrounded by all the ani- mals of creation, over which he ruled in a state of innocence : the second Adam is described by St. Mark, i. 1.3., to have been in the wilder- ness with the wild beasts. He sat among tliem, as their acknowledged Lord, in the same state of innocency, as the first Adam had en- joyed before his fall. When the temptations were completed, we read in both instances of a most curious and impressive circumstance, which in a wonderful manner completes this parallel. Note 51.] NOTES ON THE GOSPELS. *49 When the first Adam fell, the angels of God were placed at the gate of the garden of Eden, to keep him from tasting the fruit of the tree of life. When the second Adam triumphed, angels came and ministered to him of that im- mortal food, which the flaming sword of divine wrath had denied to tlie children of diso- bedience. For the passages in the Old Testament which prophesy the coming of Christ as the second Adam, compare 2 Sam. vii. 18, 19. with 1 Cliron. xvii. 16, 17. When David desu-ed to build the temple of Jerusalem, he was commanded to leave tlie performance of that task to his son, because he had himself been throughout his life engaged in wars. The message to this ef- fect was delivered by the prophet Nathan, who consoles the king by declaring tliat from him the Messiah should descend. The king, on re- ceiving this communication from the divine messenger, goes up to the tabernacle, and re- turns thanks to God for the promise. He thanks God that he has been regarded ac- cording to the law', or order"*, or arrange- ment", of the Adam that is hereafter to be from above. Among the titles given in the Old Testament ,to the Messiah, collected by Dr. Pye Smith, in his valuable work on the Scripture Testimony to the Person of the Messiah, I find this, " the Adam from above." He cites in support of the in- terpretation which he has there given of 2 Sam. vii. 18, 19. and I Chron. xvii. 16, 17. the learned criticism of Dr. Kennicott, from which, how- ever, he has in some measure departed, by ren- dering the word mm " order," instead of " law." Bishop Horsley translates it " arrangement." His criticism is very ingenious. The words in the original are as follow — 2 Sam. vii. 19. niH" ':t5< CDTxn mm nsn — 1 Chron. xvii. 17. CD^nSx mn' n'?>'Dn nznxn ima 'jn^xni, &c. ; on which Dr. Kennicott observes, " From David's address to God, after receiving the message by Nathan, it is plain that David un- derstood the son promised to be the Messiah, in whom his house was to be established for ever. But the words, which seem most ex- pressive of this, are in this verse now rendered very unintelligibly, ' and is this the manner of man ? ' Whereas the words Onxn mm nXTl literally signify, ' and this is (or must be) the law of the man, or of the Adam,' {. e. this prom- ise must relate to the law, or ordinance, made by God to Adam, concerning the seed of tlie woman ; the man, or the second Adam ; as the Messiah is expressly called by St. Paul, 1 Cor. XV. 45-47. This meaning wUl be yet more evident from the parallel place, 1 Chron. xvii. ' Kennicott's (Posthumous) Remarks on the Old Testament, p. 114. " Smith's Scripture Testimony to the Person of the Messiah, vol. i. p. 184. " Horsley's Biblical Criticisms, vol. i. p. 350. 17., where the words are now miserably ren- dered thus : ' And thou hast regarded me ac- cording to the estate of a man of high degree.' Whereas the words nS;'on Cnxn -\m3'JjT«-l literally signify, ' and thou hast regarded me ac- cording to the Adam that is future, or the man that is from above,' (for the word n"7j;Dn very remarkably signifies hereafter as to time, and fro7n above as to place ;) and thus St. Paul, in- cluding both senses : ' The second man is the Lord from heaven ; ' and ' Adam is the figure of Him that was to come,' or the future, Rom. V. 14." It is upon tills passage that Bishop Horsley has remarked (whether imD or im3 be read in 1 Chron. xvii. 17.) " When these two passages are considered in their respective contexts, it is manifest that they are exactly parallel; and both, when rightly understood, must render the very same sense. The varieties in the expres- sion being only such as the writer of the Book of Chronicles has introduced, according to his manner, for the sake of greater accuracy in re- lating the words of another, or to explain words and phrases that might seem doubtful in the narrative of the more ancient author. Hence it is to be inferred that the words mm in Samuel, and lin in the Book of Chronicles, are words of the very same import, and are to be referred to the same root, differing only in the gender, which is feminine in Samuel, and mas- culine in Chronicles. The writer of the Book of Chronicles probably preferred the masculine form to prevent the necessity of referring the noun to the root DT, from which the feminine nim may, but the masculine im cannot, be de- rived. The true root, therefore, in the judg- ment of the inspired ^vriter of the Book of Chronicles, was im ; and the two passages may be thus expounded : — " 2 Sam. vii. 19. ' And this (namely, what was said about his house in distant times) is the arrangement about The Majn', O Lord Je- hovah ! ' " 1 Chron. xvii. 17. ' And thou hast regarded me in the arrangement about the Man that is to be from above, O God Jehovah ! ' That is, in forming the scheme of the incarnation, re- gard was had to the honor of Dand, and his house, as a secondary object, by making it a part of the plan, that the Messiah should be born in his family. This is indisputably the sense of both passages, though far more clearly expressed by tlie later writer". Dr. Kennicott, not perceiving the identity of the two words mm and nin, was not aware that the two pas- sages render the very same sense, with no other difference than the advantage of per- spicuity, and perhaps of accuracy, in reciting David's very words, on the side of the author of the Book of Chronicles. I owe, however, to ° Smith's Scripture Testiinony, &c. vol. i. p. 185, VOL. II. i 50* NOTES ON THE GOSPELS. [Part 1. Dr. Kennicott the important hint, that CDTi^n, in Samuel, and nSi'nn cmXP, in Chronicles, allude to Christ, and to none else ; whicli led me to the right understanding of both pas- sages." — Horsley's Biblical Criticisms, vol. i. p. 184. See also Arrangement of the Old Testa- ment, in loc. It is difficult to say why Bishop Horsley, after this confession, should have differed in another point from Dr. Kennicott, and translated ■::Zj-\:ir\ by "the Man," instead of "the Adam." Dr. Pye Smith has very justly observed, from Dr.Kennicott's translation, that the inferences to be drawn from this passage are, that the Mes- siah would, at a period remotely future, descend from David, and that he would sustain a rela- tion to the human race analogous to that of the first man. In the New Testament also our Lord is called the Adam from above. We read these remarkable words, (1 Cor. xv. 47). "The first man is of the earth earthy, the second man is the Lord from heaven." Through the greater part of that beautiful chapter St. Paul draws a parallel between the first and second Adam. In the Epistle to the Romans (v. 14.) he calls the first Adam " the figure of Him that was to come." Compare also John iii. 31. and viii. 23. The Jewish traditions also affirm the same doctrine, and St. Paul, in this passage (1 Cor. XV. 47.) uses the very same expression which is found in the book Zohar on this subject: a cir- cumstance which may be considered as afford- ing a proof of the real date of that curious book. It is said to consist principally of a re- cital of the expositions and doctrines of Rabbi Simeon'', the son of Jochai, v/ho was the con- temporary of the Apostles, and probably known to St. Paul, himself one of the most learned of his day. The Messiah is there called ithyh TU1H, " the Adam on high," and is said to have dominion over all things, as the first man, "the Adam below," nxnn OIN, had by divine appointment over the inferior creation of this world. The same idea repeatedly occurs in the rabbinical writings. " Plura adhuc ibi habentur," says Schoetgenius, " sed hffic sufficiant." I have selected a few of the very curious traditions dispersed through his book'. P Schoetgenius, Hora Hehruica, vol. ii. p. 271. ' In vol.i.p. 670, of the Harm Hehraicm — " Nom- ina ilia duo Judaeis sunt familiaria. Nam Adamus primus semper et ubique fere audit pij^xin Ll3TX,et in hbro Soliar ^xmp CDTX-" — "Sohnr Genes, fol. 14. col. 53. Quum nondum consummati essent septem ordines dierum superiorum. nondum absolutus erat kS'J.'S CDTt? Adam supernus. Cum absolveretur xS'i^S superius, dictus est nxS'J' iZDTX Adam superior : cum absolveretur inferius, dictus est cmX nxnn Adam inferior. Et quemadmodum, postquam omnia absoluta sunt, Adamus inferior dominatur omnibus qusBCunque in mundo creata sunt, sic Adam superior x'^J Sj' D'Su', omnibus omnino rebus dominatur.'' — Schoetgen. Hor. Heb. vol. i. p. 672. Jalkut Rubeni, fol. 147. 3. nni nx'7''V TIT I would here conclude the attempt to prove that Jesus of Nazareth was the one Messiah, from his being the second Adam, as the Old Testament, the New Testament, and the Jew- ish traditions assert the Messiah to be ; but Mr. Jones has added some ideas on the time during which the temptation lasted, which may confirm the propriety of tlie reasoning now adopted. According to tradition, Adam and Eve are sup- posed to have been tried forty days in Paradise. Jones, in Ms interesting dissertation on the Temptation of Christ, arguing on this sup- position, concludes that the period of forty days will, from this circumstance, naturally occur in other transactions ; and particularly in this of our Saviour's temptation. The flood brought upon the world by sin committed in Paradise (Gen. v. 29.) lasted for forty days — and so long were the rains descending, that the sin and its history might be recognised in the pun- ishment. When the Israelites searched the land of Canaan, the second Paradise, they had a foretaste of it for forty days (Numb. xiv. 33, 34.), and the people who murmured at the evil report of those faithless messengers were con- demned to wander forty years (a year for a day) in the Avilderness. — (Jones's Works, vol. iii. p. 173.) — To which may be added many other symbolical coincidences. Moses, as the founder and the great lawgiver of the Jewish Church, fasted twice forty days and forty nights on Mount Horeb, when he first received the tables of the Law, and afler they had been broken and were again restored. Elijah also, the re- former of the Jewish Church, by the same su- perhuman power, after he had crossed the river Jordan, fasted for the same number of days, and in the same wilderness, as Moses had for- merly done. Are these mere coincidences ? Is it not rather probable that Christ, who came to fulfil the Law to the uttermost, and to estab- lish on it a more perfect dispensation, should be appointed to give the same evidence of his di- nxnn ' David superior et David inferior, 'n HX/'J,' 'IWXI ' superior est Deus primus,' pinx 'H PXnril ' et inferior est Deus postremus.' " — Schoetgen. vol. i. p. 673. In another passage of one of the talmud- ical writings we read, that since the first Adam was in the transgression, the Messiah will be the last Adam to take away sin. A'ckc Scludom, fol. 160. 2. citante Edzardo ad Berachoth, c. 1. p. 176. apud Schoetgen. vol. i. p. 671. In the commentary on Proverbs xxx. 4. we read — " What is his name .' — the heavenly Adam, or tlie Adam from above — and what is his son's name .-' the earthly Adam, the Adam from below." Sohur ad Genes, xxxix. 2.. " In the hour in which Adam received the celestial image, all creatures came to him, and acknowl- edged him king of the earth.' Jalkut Rubeni, fol. 21. 1. Schoetgen. vol. i. p. 673. n'nJl xn;Tii'3 nxS'I? NJpTTD OTX — "He was with the wild beasts." There is much curious matter also of a similar nature on those words of St. Paul, 1 Cor. XV. 49. Eixvva TuV /uixov. EtyinuTov i7iov(iaviov — " As we have borne the image of the earthy, we shall also bear the image of the heavenly." — Schoetgen. Hor. Heb. vol. i. p. 673. Mote 52.-54.] NOTES ON THE GOSPELS. *51 vine mission, and to undergo the same prepara- tion as liis typical predecessors had already fulfiUed.? Note 52.— Part I. Those who reject the literal interpretation of the account of our Lord's temptation, have laid great weight on this phrase, " in a moment of time," iv auy/ifi /gdvov, as demonstrating the whole scene to be a vision. The real state of the case seems, however, to be, that the Tempter conveyed, or took, or accompanied, our Lord to the mountain, and showing him in a moment of time the kingdoms of Judma, which were then before him, suggested to him at the same moment the superior glory of aU the other governments and dominions of tlie earth, the greatest of wliich (the Roman empire) •was then at the height of its power. Bishop Porteus remarks on this passage, that Abbe Mariti, describing this mountain, speaks of it as extremely high, and commanding the most beautiful prospect imaginable. It overlooks the mountains of Arabia, the country of Gilead, the country of the Ammonites, the plains of Moab, the plain of Jericho, the river Jordan, and the whole extent of the Dead Sea. These various domains the Tempter might show to our Lord distinctly, and might also at the same time point out (for so the original word sometimes signifies), and direct our Lord's eye towards several other regions that lay beyond them, which might comprehend all the principal kingdoms of the Eastern world. According to tradition, the mountain on which our Saviour was tempted is called Quarantania. Maundrell describes it as exceedingly high, and difficult of ascent, hav- ing a small chapel at the top, and another about half way up, on a prominent part of a rock. Near this latter are several caves and holes, originally used by hermits, and by some even to this day, during the period of Lent, in imita- tion of the example of our blessed Saviour. The words of the Evangelists are so clear and distinct, in their account of this transaction, and it was so evidently a premeditated scheme on the part of Satan, availing himself of the first symptom of human weakness, beginning his attack at the moment that our Saviour " was an hungered ; " that, had we no other evidence, there can be no reasonable grounds for consid- ering the temptation in any other point of view than as a real contest. The temptation of Christ, as well as that of our first parents, must be considered as a real scene. We are not justified in making our present experience the criterion of truth, and rejecting the positive testimony of Revelation, on account of theoretical difficulties. The whole question concerning the origin and con- tinuance of evil is involved in insuperable mys- tery. But we may with as much propriety deny the origin of evil, as refuse to believe in its remedy ; which it cannot be irrational to con- clude would be, in some manner, correspondent to the disease. Till the next stage of our being has developed the unrevealed mysteries of the Deity who made mankind, we must be contented, like obedient children, to believe much that we cannot yet understand. Note 53.— Part L The Evil Spirit in this temptation is called by the three names which unitedly characterize him as the destroyer of man. He is at once their enemy [SaTuvag], their accuser (6 ^A(lo- lo;), and their tempter (o Tleiq&'CiMv). Note 54. — Part L on the difference in the order of the temptations as related by ST. MATTHEW AND ST. liUKE. In this history of the temptation, St. Mat- thew's order is, 1. " Command that these stones be made bread." 2. " Cast thyself down from the temple." 3. "I will give thee all thou seest from this high mountain, if thou wilt faU down and worship me." — St. Luke's order is, the first temptation the same as St. Matthew ; the third temptation is placed by him for the second, and the second for the third. But St. Luke does not affirm this order. He has only xui ii.i'ayuy(iiv, ver. 5; and xui rijaysv, ver. 9. Whereas St. Matthew uses particles, which seem to fix his order ; as, T(5rf, ver. 5 ; and ndliv, ver. 8. Le Clerc says, "Hoc repugnan- tia haberi non potest, cum neuter evangelis- tarum profiteatur se, hac in re, ordinem temporis accurate secutum." — Newcome's Notes to his Harmomj, p. 6, fol. edit. Dublin, 1778. Possibly the reason of the difference in the order of the account of the temptations given us in these two Evangelists, may be in some measure ascertained from a consideration of the respective purposes for which they origi- nally composed their Gospels. St. Matthew wrote for the Jews of Judeea. TJie title of " King" was the most usual name given to the Messiah by the Jews. " Vulgatissimum est hoc nomen Messise, quem Judaei ubique vocant, rr'K'Dri "i'?D," says Schoetgenius, Hora Hebr. vol. i. p. 13, and instances abound throughout his book. But he was not only considered as king of Israel, but king over all the world. Thus we read (Zohar Genes, fol. 128. col. 509. ad verba, Genes, xlix. 11. ex versione Sommeri, 52* NOTES ON THE GOSPELS. [Part I. p. 96, apud Schoetgen. vol. ii. p. 638-9.) « So the King Messias will show favor to Israel, but he will be a terror to all people who profess not the true religion." St. Matthew, therefore, seems to point out to his Jewish readers, that Jesus, who was the true spiritual Messiah, first conquered all desire for the luxuries of life. — He then refused to declare himself, by any useless though stupendous miracle, the ex- pected King of Israel, by proving himself at an unfit time, and in an unsuitable manner, the Messiah they expected ; for his course was that of toil and suffering, of neglected and lowly poverty and scorn, till the time came for the establishment of his spiritual kingdom. In repulsing the third temptation he showed his contempt of all worldly power, and wisdom, and clistinction, till the promised period when the converted heathen should be given him for his spiritual inheritance, and the utmost parts of the earth for his spiritual possession. The Evangelist thus preserves the climax. He as- cends from one gradation of virtue to another, and shows how our Lord, by resisting the Tempter, attained to that height of excellence which ought to impress the mind with the greatest veneration. St. Luke wrote for the Gentiles of Achaia. He places before them the same triumph of Christ, and teaches the same doctrine ; that he conquered the desire of the pleasures of this life, the love of temporal dominion over the world at large, and all the dazzling glories and triumphs to which that dominion led. But he teaches this doctrine in the manner the most likely to impress the minds of his Gentile read- ers ; for which purpose he changes the order to preserve the appropriate climax, and the grada- tion of the power of the temptation. Christ conquered the desires of the appetite : this was the first temptation. In the second he was of- fered that which the Gentiles esteemed the liighest point of human happiness — universal dominion over all the kingdoms of the world. And, lastly, he was invited to throw himself from the pinnacle of the temple, and to receive at once all those divine honors which the hea- then paid to their gods ; for such a demonstra- tion of divine power would have been immor- talized, and would have placed him above all their other deities. It is well known in what high estimation temporal ambition and sove- reignty were at that time held by the uncon- verted pagans. The well-known compliments which Horace, in various passages, pays to Augustus — " Quos inter Augustus recumbens Purpureo bibit ore nectar.' — Carm .lib. iii. Od.35. or the " Praesens divus habebitur Augustus," &c. — Carm. lib. iii. Od. 5. were not merely expressions of flattery which had only a courtly meaning ; but they may be considered as conveying the real opinion which the heathen world entertained of those who obtained universal empire ; they esteemed such as gods, and actually, as all ancient history proves, paid them homage and offered sacrifices to them and to their statues, as to gods. St. Luke, therefore, represents our Lord, not only as rejecting the sovereignty over the world, but as refusing to obtain, by a mere exertion of his power, all the servile homage and flat- tering pomp attendant on such an elevation. This, in the opinion of a heathen, would be the highest test of virtue. The inference in both instances would be the same ; he who per- formed all the great works recorded in the Evangelists alike contemned and declined those objects which, in the opinion of both Jew and Gentile, were the most highly to be prized and valued. From the narrative of the tempta- tion they would learn that Christ was the Lord and Giver of greater and more estimable bless- ings than the luxuries, the honors, or the most enviable distinctions and advantages of this life. Thus will the accounts of the two Evangelists be reconciled. Both relate the same facts, both enforce the same doctrine ; the order is different, because each considered the opinions and modes of thinking prevalent among those they addressed, and were anxious to impart the greatest interest to their narrative. It will be observed, that this interpretation is submitted to the reader, on the supposition that the popular interpretation of the ndaag r&g ^aai,- lelag rov xda/uov (Matt. iv. 8.) be the correct read- ing ; that it is rightly rendered, " the kingdoms of this world," and that consequently the corre- sponding phrase in St. Luke, ndaag Tds (iucri,- Xelag ttjs olxovf^h'rjg (Luke iv. 5.), must have the same signification, and is not to be referred principally to the kingdoms into which Judeea was at that time divided. The reading pro- posed by Michaelis in this passage appears conjectural, and Archbishop Laurence has en- deavoured to prove it unfounded. It is, how- ever so curious, that I shall append to this note both the remarks of the learned German, and the objections of his critic. The reader will then be able to decide. Michaelis is laboring to prove that the Gos- pel of St. Matthew was composed in Hebrew, and derives one argument in support of his opinion from Matt. iv. 8. The Tempter con- ducts Christ to the top of a lofty mountain and shows him ndaug rcfeg (iuadelag tov x6a^ov. If we take this in a literal sense, the thing is impossible : if it was a mere illusion, there was no necessity for ascending a lofty mountain. Here then it appears, that some word was used in the Hebrew original which was capable of more than one translation: perhaps yixn, which signifies " the land," as well as " the Note 1.] NOTES ON THE GOSPELS. *53 earth ; " or Snn, which, as well as diyy/uh'Ti, may- denote tlie land of Palestine : -or thirdly, which is perhaps the most probable conjecture, it is not unlikely that St. Matthew wrote Sj ■•JJiTi nioSroD, that is, " all the kingdoms of the Holy Land," and that the translator mistook '3V for x::^, which in tl:e Septuagint is sometimes rendered by xdafw;. It is even possible, as 'ni' signihes literally "beauty," and it6cr/jog has likewise tliis sense, that the translation in ques- tion was occasioned by a too literal adherence to the original. Now all the kingdoms which existed in Palestine in the time of Christ could be seen from the top of Mount Nebo. St. Matthew, therefore, meant all the kingdoms of Palestine, which his translator converted into all the kingdoms of the world. — Marsh's Mi- chaelis, vol. iii. part 1. p. 155. Archbishop Laurence contends, however, that there is no adequate proof that the Gospel of St. Matthew was compiled in the Hebrew lan- guage, and that no arguments can, or ought to be founded on conjectures of this nature. In reply to this remark of Michaelis, he observes that 'nv is used for Palestine only in four in- stances, three times by Daniel, and once by Jeremiah, and each time metaphorically, as " the pleasant or agreeable land ; " and that the Seventy do not thus translate it either lit- erally or metaphorically : and it is not likely that an appellation of this peculiar description would have been adopted in a plain narrative. Neither could x6a/Jog, in the sense of " the world," be put for {<3i', the proper meaning of which is " an army," and which is only translated y.oaiMg by the LXX, wlien the host of heaven is mentioned ; or for 'DY, in its literal significa- tion of " beauty, honor, and glory." But it is not necessary to interpret the word y.6a/uos, in the sense of " the world." In Rom. iv. 13. the expression y.lrjooroiibv tS y.oafis is interpreted by Beza, of the " land of Canaan ; " and Glass, in his Philologia Sacra, expressly limits its meaning to denote the land of Canaan. — Ser- mon on Excess in Philological Sjitculation, note 12, p. 36. PART II. Note 1. — Part II. Michaelis and Lightfoot begin this part of the history at John v. 15. ; and Doddridge has placed ver. 15-18. by themselves, before the baptism of Christ. In the note to part i. sect. 2. 1 have mentioned the reasons for pre- serving tlie present order and preferring the authority of Archbishop Newcome. Having now been inaugurated by the waters of baptism, the testimony from heaven, the an- ointing of the Spirit, and the conquest over temptation, into his high office, the Messiah presents himself to his forerunner, who inmie- diately hails him, as the atoning sacrifice for the sins of the world. John, as a prophet, spoke under the influence of divine inspiration : in no other manner could he have obtained power to make the declaration. As our Lord had come into the world for the express object of expiat- ing the sin of man, there is an obvious pro- priety in the salutation of the Baptist. It seems to mean, tha.t as far as man was con- cerned, all the other offices, characters, and attributes of the Holy One of God are of com- paratively inferior moment, unless he be con- VOL. Ii. sidered as the spotless lamb, that should die for mankind. The testimony of the ancient proph- ets had but gradually revealed the various perfections of the Messiah ; and the hope and faith of man had been continually excited and cherished by the wise and merciful ordinance, which appointed a succession of prophets, each of whom added some additional information re- specting him who was to come. This saluta- tion of the Baptist was the completion of all prophecy. From this time the voice of pro- phetic inspiration, under tlie Law of the old covenant, utterly ceased. The Messiah had come, and he was before them. The Lamb of God was preparing himself for the fearful sac- rifice. In support of the doctrine of the atonement, there is more authority than for any other re- vealed in the Jewish or Christian Scriptures. It was taught in the beginning of the patri- archal dispensation, tlie first after the fall, in the words of the promise, and in the institution of sacrifices. It is enforced by the uniform, con- current testimony of the types, prophecies, opin- ions, customs, and traditions of the Jewish Cliurch. It is the peculiar foundation and 54* NOTES ON THE GOSPELS. [Part II. principal doctrine of the Christian Church, in all ages, which has never deviated from the opin- ion that the death of Christ on the cross was " the full, perfect, and sufficient sacrifice, obla- tion, and satisfaction for the sins of the whole world." — See particularly Archbishop Magee On the Atonement, with the notes and disser- tations appended ; the commentators ; Outram ; and the principal authors referred to by Arch- bishop Magee. Dr. P. Smith's Sermon also on the Atonement is a valuable tract. Note 2.— Part II. The messengers from Jerusalem could not or would not understand the answer of the Baptist, when he told them he was neither Ehas returned from heaven, nor Jeremiah risen from the dead, though he was the predicted voice of one crying in the wilderness. They demanded of him, therefore, by what authority he baptized. Though baptism had long been known and practised among them, it had been applied to the Proselytes only ; and they be- lieved that Elias and Jeremiah, the immediate precursors of Christ, were the only persons authorized to baptize the Jews themselves, for the purpose of forming a new and more select society, separated from the mass of the nation. — Rosenmliller in JV. T. vol. ii. p. 309. Kui- noel, Comment, in lib. JV. T. Hist. vol. iii. p. 130. Job. And. Danzius, in a very valuable trea- tise on the Baptism of Proselytes among the Jews, written to illustrate this passage of St. John's Gospel, and the passages in Matthew, chap, iii., has considered at length the baptism of John. His treatise is bound up in Meuschen's JVov. Test, ex Talmude. As the work is not often to be procured, I have selected some of the points he discusses. To determine whether the baptism of John was divinely appointed or not, two inquiries appear to be necessary. 1. Was such a rite as baptism practised in the Jewish Church by divine appointment be- fore the time of John ? 2. If so, was the baptism of John distinct from that previously established among the Jews ? In reply to these questions, Danzius affirms that the baptism of John was not totally distinct from that in use amongst the Jews, (p. 262. § 25.) Josephus speaks of baptism as a rite of long standing in the Jewish Church. John is rep- resented to have been more bent upon cor- recting the abuse of the existing institution than establishing a new one. Baptism was appointed by God himself, (p. 266. § 30.) It was the received opinion among the ancient Jews, that baptism was appointed thus, and had obtained in their nation from the promulgation of the Law. The sanctification enjoined (Exod. xix. 10.) is thought to have been baptism. (P. 288. § 7 and 11.) St Paul, ] Cor. x. 2., says,6 J' ir; vecpelri xaleVTrj dal(jLa' ''^ID H'tya, Messias portat pec- cata Israelitarum." — Schoetgen. vol. i. 325. In the Levitical dispensation, when a sacri- fice was offered for sin, he that brought it laid his hand upon the head of the victim, according to the command of God, Lev. i. 4. iii. 2. iv. 4., and by that rite transferred his sins upon tlie \'ictun, who is said to take them upon him, and to carry them away. In tlie daily sacrifice of the temple, the stationary men, who were the representatives of the people, laid their hands upon the unoffending lamb thus offered for them ; and those appropriated for the morning and evening sacrifice were bought with that half shekel, which all the Jews paid yearly, etc 7.VT00V T>]g ipv}(ri; cc-vTai' i^iluaaadui negl rwv xpv/av uvrm', " as tlie price of the redemption of their lives to make an atonement for them." Exod. XXX. 12. 14. 16. Tliis Lamb of God was to be offered to take away at once the guilt of sin, and to put an end to the sacrifices required by the Law. Vide Whitby in loc, Lightfoot, vol. ii. p. 531. and Archbishop Magee, On the Sin Offering among the Jews. I beg to entreat every man who would desire to understand thoroughly the cause why Christ came into the world to pe- ruse this latter book. KuiNOEL, comparing this verse with ver. 30., has discussed both passages at length, and de- cides, after an impartial examination of the va- rious meanings assigned to them by others, in favor of the generally-received opinion, that the Baptist intended to enforce on his hearers the Scriptural doctrine of the preexistence of Clirist.— Kuinoel, /tt Libros Historicos JV. T vol. iii. p. 117-121. Note 6.— Part IL This expression of the Evangelist, " I knew him not," appears at variance with the psssage Matt. iii. 13., where John, knowing his superior- ity, declares, " I have need to be baptized by thee." There are several ways of reconciling this apparent difference ; the most natural inter- pretation seems to be, that John, being made acquainted by his own parents with the miracu- lous circumstances that preceded the birth of his relation, and having known the extraordi- nary purity and holiness of his life, declares, " I have need to be baptized of thee, and comest thou to me ? " But although John knew him personally, he knew liim not officially as the Messiah, till the promised token had been vouchsafed to him ; till a voice from heaven proclaimed him the beloved Son of God, and the Spirit descending like a dove hovered over him. The Jews in general must have known our Saviour personally, as the reputed son of Jo- seph and Mary, but they knew him not then, although he was in the midst of them, as the Christ ; nor shall they know him till the veil be removed from their eyes. See John xiv. 9. Some commentators suppose that John, when Jesus came to Jordan to be baptized of him, knew him to be the Christ by the same divine impulse which directed Simeon, when he hailed the infant Jesus in the temple as the promised Messiah. See also 1 Kings xiv. 1-7., where the wife of Jeroboam is made known to the prophet Ahijah. We have every reason to suppose that John must have had a personal acquaintance with our Saviour, from the con- nexion and intimacy between the two families, and that they would meet each other at Jeru- salem at the great festival three times a year ; but his Messiahship was revealed to the Bap- tist by some miraculous and indubitable evi- dence, for confirmation of his own faith, and that of all succeeding ages. — Hales' Analysis, vol. ii. p. 731. Witsius, Be Vita Johannis, ad fin. Miscel. Sacra, vol. ii. Archdeacon Nares interprets the passage, " I knew him not as tlie Messiah." Doddridge endeavours to prove, that either accidentally, or providentially, they might very possibly have 56* NOTES ON THE GOSPELS. [Part II. been unknown to each other. — Archdeacon Nares's Remarks on the Socinian Version of the JVew Testament, p. 34, 35. Nonnus, who lived in the fourth century, has left a Paraphrase of the Gospel of St. John in Homeric verse. The principal use of this work in the present day is to show us the sense in which the more controverted passages of St. John's Gospel were understood at that period. Nonnus has thus paraphrased the ex- pression, " I knew him not," in verse 31. '£■'/(!) Si fiiv oi n&qog i'yvcov ' Ofjf/aaLv, &Lc.—Par. eh. i. 1. 108, 109. The corresponding passage in verse 33 leaves out the word d/n/naa-w, line 118. Note 7.— Part U. On the day following, John calls the atten- tion of his disciples to Jesus ; and, as if he would remind them of the preceding conversa- tion, he again gives his testimony to the office of Christ, in the same words, " Behold the Lamb of God ! " and immediately these two disciples become the followers of Christ. In this circumstance also is another evident pro- priety through the ordinance of an overruling Providence. No persons could be so fitly chosen by God to be the first disciples of Christ, as those who had previously been followers of his great Forerunner. By this event our Lord at once united tlie Mosaical and Christian Dis- pensations. The disciples of John, who now began to attend him, were witnesses before all Israel of the testnnony of John, whom all ac- knowledged to be a prophet. Wherever he went, Christ was now, or was soon to be, ac- companied by those who were enabled to confirm his Messiahship, by the declaration of the last prophet of the Old Dispensation. This event also enabled his disciples to preach more de- cisively to the people the great truths which they received from John ; that repentance was the beginning and foundation of faith ; and that all who depend upon the Lamb of God as the atoning Sacrifice for mankind must be brought to him by the ministry of repentance. Andrew was the first who followed Christ, and the Evangelist St. John is supposed to have been the otlier. St. Peter was brought to Christ by Andrew his brother. It does not, however, appear, from the narrative, that they certainly forsook their occupations at this time, for we read, ver. 39., that they abode with him only that night; and in the next section, which is placed according to the order of St. John's nar- rative, we find that his disciples were at the marriage in Cana of Galilee, and we hear of no otlier disciples but these and Pliilip and Na- thanael, whom Christ met on his setting out to go into Galilee ; we may conclude they attended him to that place, and then resumed their occu- pations, while Christ continued at Capernaum. Nathanael is supposed to have been chosen a disciple under the name of Bartholomew, in the same way as Peter received the name of Jona, or Cephas ; as throughout the whole of the evangelical writings he is always coupled with Philip, and (in John xxi. 3.) he is named, with other disciples who were all apostles. Note 8.— Part II. Peter, like Nathanael, received a title which, while it alluded to his own name, described also his future dignity, in being selected to preach the Gospel to the Gentile world. Christ had come to call the Gentiles to God, and he proves by his address to St. Peter, that this great ob- ject of his mission was always before him. The members of the Church of Rome imagine that this name, given to St. Peter, proves that he was appointed head of the Universal Church, whose seat was to be at Rome. A solid foun- dation for this notion, however, cannot be laid, before some stubborn facts are removed, which are utterly inconsistent with this opinion. These are the parity among the apostles ; — ■ the total absence of evidence that the Church, even in that early age, submitted in any one instance to St. Peter ; — the election of St. James to the episcopal office at Jerusalem ; — the man- ner in which St. Paul addressed St. Peter, and the uncertainty, indeed, whether St. Peter was ever at Rome, the seat of his supposed dignity. Vide Barrow's Inquiry whether St. Peter was ever at Rome. This is a posthumous work, and had not received the last correction of its author. It contains, however, a valuable collection of materials on this subject. The brief Introduc- tion to the work, by Archbishop Tillotson, to whom Dr. Barrow, when dying, intrusted his manuscripts, also deserves attention. Note 9.— Part II. For some very curious remarks on this pas- sage, see King's Morsels of Criticism. The singular theory of the universe, and its govern- ment, proposed by this author, will interest, even when it does not convince, all who engage tliemselves in these studies. Mr. King rejects the usual interpretation of this passage, and, after endeavouring to prove that the propjiecy of our Lord was not fulfilled during the life- time of Nathanael, he concludes "that this wonderful prophecy was a promise to Pliilip and Nathanael, and through them to all man- kind ; tliat the time would certainly come, when Note 10, 11.] NOTES ON THE GOSPELS. *5T they should see a free communication betiveen our heaven (tliat is, as he supposes, the sun) and the angels of God descending, and ascend- ing, and conversing with men." — King's Morsels of Criticism, vol. i. 8vo. p. 320. Note 10.— Part II. The remainder of the events in this part to the imprisonment of John, are harmonized in the same order by Whiston, Lightfoot, Mi- chaelis, Doddridge, and Newcome. Pilkington inserts before that event the baptism and temp- tation of Christ ; a difference which has akeady been considered. Note 11. — Part II. The third day means, either tlie third day from Christ's coming into GaUlee, John i. 43. — or the third day from the conference with Na- thanael — or the third day from his disciples first following him — or the third from the com- mencement of the marriage feast, which usually lasted seven days. ON THE MIRACLE AT THE JIARRIAGE IN CA>fA. The obscure life of Christ till he was thirty years of age had obliterated, in a great meas- ure, the impression produced upon the people by the circumstances which had attended his advent. But the time had now arrived for our Lord's manifestation of himself to the world. The voice from heaven had proclaimed him the Son of God, — ^his great Forerunner had ac- knowledged him as such, and an act of Omnis- cience had convinced and drawn to him a dis- ciple. The hour was now at hand when a more public testimony of his Messiahship was to be given, in the re^aval of miracles. GalQee was the place predicted, and appointed, (Isaiah ix. 1, 2.) See also tlie Jewish traditions on this subject, in Schoetgen, for the first display of the power and majesty of the Messiah; and we accordingly find that his first miracle was WTought in Cana of Galilee. Lightfoot has endeavoured to prove, from the hints which are given in various parts of the Gospels, concern- ing the kindred and family of our Lord's mother, and particularly from this account of the festival, and of the manner in which she is represented as possessing more influence and authority than was usual for a mere guest, that this marriage took place at the house of Mary, the sister of the mother of Jesus, and wife of Cleophas (who was the same as Alpheus), and that the bride was of that family. I cannot but tliink it highly probable, that our blessed Saviour VOL. II. *§ ■RTOught tills Ms first miracle in the presence of all his assembled family and connexions, to confirm their faith before he entered upon his, public ministry. The object of the miracle must be judged by its effect. The disciples whom he had taken from John saw and believed. It may be worthy of observation, however, that the Evangelist St. John, who has written the account of the event in his character of historian, is asserted to have been himself the bridegroom. Dr. A. Clarke, in his Preface to the Gospel of St. John, is of this opinion. Lampe', in his Prolegomena to his laborious work on St. John's Gospel, asserts the contrar}', on the authorities of Ignatius, Tertullian, Au- gustine, Epiphanius, and Jerome. The best explanation I have met of this trans- action is that which is given by RosenmuUer (in loc.) from Chrysostom", who supposes that the mother and brethren of our Lord were im- patient that he should perform some splendid action, and manifest himself to the world, that they might obtain some degree of honor through him. His mother, probably, intimated by some tone, voice, or manner, her desire that he should perform some of those wonderful mir- acles which he had sometimes wrought (as many conjecture) for the relief of the domestic pov- erty of his family. " It does not seem unworthy of our Lord's character," says Rosenmiiller in loc, " that he should have given this consolation to his mother and friends. The idea is sug- gested by the strong hope expressed by the Virgin Mary on this occasion. But as there is no other support for this opinion, it may be ac- counted for, from the conviction his mother en- tertained of his divine mission, and from tlie anxiety she would naturally feel, that her son should manifest himself as the promised Mes- siah. In reply to the suggestion, our Lord, in- stantly understanding her wishes, checks the half-uttered request, by gi\ing her to under- stand that she was not to direct him in the ex- ercise of liis divine powers, and that the period which her affection anticipated had not yet ar- rived. The words, ' Mine hour is not yet come,' are supposed to signify that his public demon- stration of himself was not to commence till John was imprisoned." Rosenmiiller and Kui- noel in loc. quote from Dion Cassius, lib. 51. the expression of Augustus to Cleopatra, to show that the words of ver. 4. are not to be understood in an unkind or harsh sense — Qixoasi & -jvvai, y.al Ovuov i/s d.-(u66v. That the word 'jivat, was used also as a title of honor among the more ancient Greeks appears from its use by J^schylus. ' Com. Evan. Sec. Johan. vol. i. p. 14. de V^ita Jo- hannis privata. " '■ Ceterum non male Chrysostomus — optabat (Maria) et ipsa clarior fieri per filium y.al rUya n y.ui ai-d-ocoTTiiov i7ta(T/i. y.u^uJrto y.a'i ot aSf?.ipoi av- Tou, Xs'/ot'Tig' (5«r^oi' OiavTov rw y.ooum, fiaAouzvoi ri^i aTi'o T(3v ^aviiuTuiy Soiav y.a^TidiOacSui.." 58* NOTES ON THE GOSPELS. [Part II. ^S2 fia&vtojriMv uraoaa Heoaldun' j'TrforuT?;, JMiJrsQ \ ^tQ^ov ysoaft/, /aVQey Jaoiln yvrat. ^schyl. PcrscE, line 160. Saal/.sia yi'voi, TToia^vq IliQcrai;. lb. line 629. The general opinion, however, of the ancient fathers was, that our Lord used the language of reproof to his mother, as guilty of some indis- cretion or precipitancy in thus speaking; as desiring d.y.a[owg il 'Crjieiv, y.al iyy.onreiv xi tSj' 7ivevi.iaTiy.av, says Chrysostom, as quoted hy Whitby. Lampe also, in his Commentary on St. John, maintains this latter opinion, vol. i. p. 504. He supposes that our Lord used the Syriac term xnjx, instead of ^K''^5, which is the more honorable appellation. It seems most probable that reproof was intended, and it was clothed in the language of affection, kindness, and respect. We have now arrived at the first miracle of our Lord mentioned in the New Testament. It will be remembered, that all the writers of the books of the New Testament addressed themselves in the first instance to the Jews ; and as one object of these notes is to point out to the sons of Israel, in this their last captivity, the internal evidence, as it gradually arises be- fore us, that the Founder of the Christian Church was the predicted Messiah, it may be worth our while to draw some comparison between the miracles recorded in the Old, and those re- lated in the New Testament. I think it can easily be made to appear, that they are both supported by evidence of the same nature ; and, consequently, that if the former are received, the latter, on the same grounds, are not to be rejected. As I make no reference here to those who require arguments to overthrow the paradoxical opinion of Mr. Hume, " that no human testi- mony can prove a miracle," I shall not stop to consider this or any other speculation of modern infidelity. We may be contented with observ- ing, that " a miracle is an event, ivhich is con- trary to experience and the established constitu- tion or course of things, effected by power more than human." This regular course of things is generally known by the expression, " the laws of nature ; " the word " nature " being used as if it was intended to express some occult qual- ity, which is in itself independent of a creating or preserving Providence. In this sense of the word, there is no such thing as nature. " Na- \ ture," as Cowper has beautifully observed, " is \ but a name for an effect, whose cause is God :" I and the uniform routine of circumstances in / animal and vegetable life, in creation, &c. which we daily see, or experience, and on which we may always calculate, does not pro- ceed from any innate principle of life and mo- tion in the inert masses of which the visible universe is composed, but from the immediate and continued agency of that Qnuiipotence which first created them, and appointed the laws that now govern them. The various re- sults of this will of Omnipotence may, in one sense, as they are more than human power could effect, be called constant but unregarded miracles ; while the deviations from the uniform results thus commanded are only unusual, and therefore more regarded miracles. In both in- stances, the same active superintendence of an invisible agent is always discoverable. He who ordained the regularity of the universe, and appointed the powers and properties of its beings, can suspend the ordinary laws which ', govern this lower world. The credibility of i the one class of uniform miracles depends upon the testimony of the senses and daily observa- tion: the credibility of the unusual miracles depends upon the evidence of the senses ot those who behold them. If the miracles which at present are daily exhibited were from this moment to cease, and another uniform course of events were to demonstrate in another man- ner the power of God, then, indeed, the expe- rience of one generation would be contrary to the testimony of that which preceded it ; but this experience would not falsify the testimony of the former generation. So, also, we are no longer witnesses of the unusual miracles of God, yet we should act very irrationally to re- ject them, and to disbelieve them on that ac- count, since they are transmitted to us by the concurrent testimony of the then existing gen- eration of credible and unprejudiced witnesses. The Jews, as well as others who believe in the authenticity of the Old Testament, and re- ceive it as a divine revelation, declare their conviction of the certainty tliat the public mir- acles recorded therein are true, principally for the six following reasons : — 1. The object of the miracles was worthy of its Divine Author. 2. They were publicly performed. 3. They were submitted to the senses in such a manner that men might judge of their truth. 4. They were independent of second causes. 5. Public monuments were set up and out- ward actions performed to commemorate them. 6. And this was done at the very time when the events took place, and continued afterwards without interruption. The miracles of Moses, of Elias, and others, recorded in the Old Testament, may be divided into those of a private and public nature ; each of which are to be received on different grounds according to the object proposed. The public miracles were designed to impress a whole tribe, or nation, or large body of men, with the conviction of a truth, or to confirm them in the profession of the true faith, in the days of in- difference, apostacy, and idolatry : those of a more private nature were designed to convince individuals, or smaller bodies of men, of the same truths ; by relieving human wants, or suf- Note 11.] NOTES ON THE GOSPELS. *59 ferings, bj' raising the dead, or in some cases by inflicting punishment, thereby demonstrating the di%-ine mission of the prophet, and the importance and truth of all that he was appointed to teach. 1. Do the Jews believe in the miracles which were wrought by Moses to deliver the Israelites from Egyptian slavery, because it was an object worthy of the Dirine Being to save his people at the time when the prediction of his sers'ant had announced their release .- How much more worthy of the divine goodness was that greater deliverance of the descendants of the same Is- raelites from a worse bondage than that of Egypt, — -from the capti'iaty of sin and death I 2. "Were the miracles of Moses, which effected this deliverance, publicly performed ? Was darkness brought upon the land? Were the fruits of the ground destroyed ? Was the river changed into blood, and was the Red Sea opened for their rescue ? And were all these things publicly and instantaneously performed ? Equally wonderful was the darkness at the cru- cifixion of Clu-ist; the feeding of a multitude with seven loaves and a few small fishes ; and, above all these, the public resurrection of the dead to life. 3. Could the senses of the people perceive and know the miracles of Moses and of Elias ? So the miracles of Christ appeal to the scruti- nizing examination of the multitudes who wit- nessed them. 4. Were the accumulations of the waves of the sea, as the gathering waters on each side of the passing Israelites rose in heaps, instead of smoothly proceeding on their course, evidently independent of second causes ? So was the miracle of Christ, when he rose from his slum- ber in the endangered vessel, at the entreaties of his terrified disciples, to rebuke the raging of the winds, and the roaring of the sea, and command the elements to subside into a calm. What human power could have enabled Moses to divide the sea, or Joshua to roll back the tide of Jordan, or Elijah to part the river, and go through dry shod, or Christ to walk himself, and to enable Peter to walk, on the bosom of the deep ? They were the manifestations of the providence of the same God watchful over the same people. 5. Were public monuments set up, or outward actions performed, to celebrate tlie miracles that delivered Israel from Egypt ? Was the Passover appointed as a lasting memorial.' Equally is it demonstrable that the Sacrament of the Lord's Supper was ordained as a contin- ual remembrance of the sacrifice of the death of Christ, and likewise the Christian Sabbatli for a testimony of his resurrection : and, to come to the sixtli criterion of public miracles, if the Passover was instituted at the time when the Exodus took place, to be continued from that day to the time of the true Paschal Lamb, we also, who glory in the name of Christians, can demonstrate, by the most indisputable au- thority, that tlie Sacrament of the Lord's Sup- per was instituted but a few hours before the death of our beloved Master, and has ever, from that period, been commemorated by his follow- ers in remembrance of his precious death. Let us refer also to other circumstances, and compare the character of the witnesses who have testified the truth of these miracles under the separate dispensations. The most decided impugner of the truths of Christianity, who re- ceives the Old Testament, wiU be satisfied with the evidence in favor of our sacred faith. In whatever point of view we consider these wit- nesses, we shall find them distinguished by the same characteristics. Their motive, circum- stances, and conduct, wonderfully correspond. It appears graciously designed by Jehovah, that the whole system of Revelation should be es- tablished on the same evidence — that if one was worthy of faith and acceptance, the other was equally so. Was Moses, the legislator of his people, ap- pointing for their government a new code of laws ? So also was Christ the great Lawgiver of his people. If Amos was an ignorant and obscure man, " neither a prophet, nor a prophet's son," but a herdsman, and a gatherer of syca- more fruit, it cannot be necessary to show that the majority of the Twelve Apostles were equally unlearned, and so much without preten- sion, that when the high priests desired to re- press the incipient dawning of Christianity, they permitted them to remain at Jerusalem, as too inferior, both in rank and attainments, to excite either apprehension or suspicion. If the testimonies of Isaiah and Amos be received, and thereby, as a necessary consequence, de- monstrate the dirine origin of the Old Testa- ment, what reason can be assigned why St. John and St. Paul, and the Apostles, should not be equally regarded as credible witnesses to the truth of Christianity? W"as Moses brought before Pharaoh, or Dan- iel before Darius, or the three children before Nebuchadnezzar, to appeal by the miracles that evidenced the superiority of Jehovah, to all the wise, and learned, and noble of their own day, and to confirm the truth of their religion for ever? So was Christ brought before Herod, before the Roman governor, and the assembly of the priests, who had heard of his mighty deeds. It was in the presence of the rulers of the people, that Christ raised the dead, and healed the sick, and created new limbs to the maimed ; while they, hating his doctrine, were keenly and maliciously intent upon all his ac- tions, to denounce him as an enthusiast, or to prove him an impostor. St Paul struck the sorcerer witli blindness at the tribunal of Paulus ; and St. Peter restored the lame man, who was known to all tlie heads of the priests, and the rulers of Israel. 60* NOTES ON THE GOSPELS. [Part II. Did Moses work his miracles in that place where detection would have been the most easy ? So did Christ, when he multiplied bread in the wilderness, which produced only roots and herbs, the scanty provision of nature. Did the ancient Prophets so entirely and unani- mously agree with each other, that no contra- diction whatever is to be found between them ? So neither can any variation of doctrine be discovered between the testimonies of the Evangelists, and the writers of the Epistles. Was Isaiah tortured with the saw, and Jeremiah cast into prison? So also were the apostles and first martyrs crucified, stoned, imprisoned, or otherwise persecuted. If we believe, there- fore, the writers of the Old Testament, the same laws of reasoning and judgment require that "^e should give equal credence to those of the New Testament. Of both it may be justly asked, ****** " Why should men of various age and parts Weave such agreeing truths, or how or why Should all conspire to cheat us with a lie — Unasked their pains, unheeded their advice, Starving their gains, and Martyrdom their price." The writers of the New Testament, like the writers of the Old, express themselves with the artless simplicity of truth ; no real contradiction exists between them ; their deviation is only an additional testimony in their favor, as it proves there could have been no intended de- ception, where was no premeditated scheme, rot even the reconciliation of apparent differ- ences. If the representation of this agreement be- tween the writers of the Old and New Testa- ments be not satisfactory to the Jewish reader, let him further consider the singular contrast between his past and present condition. Unless the Messiah has really come, and the Jews have despised and crucified him, as we assert, by what means can they reconcile to themselves the fearful change that has taken place in their circumstances ? Let them tell the Christian, for what reason it is, that the sons of Abraham, so long the peculiarly favored children of God, who were honored with mira- cles, admonished by prophets, directed by vis- ions, and visited by angels, should, for so long a period, be permitted to wander over the whole world, a by- word, and the very scorn of all na- tions, without a king, a temple, or a prophet ? When their proud and noble city was destroyed, idolatry had long ceased. They were zealous for the letter of the Law — they venerated even the characters in which it was written, and the parchment on which it was inscribed. The gods of the Gentiles were abhorred. They ventured even to encounter the hatred of the merciless Caligula, rather than admit an image into their sacred temple. Jehovah was the God they worshipped with an enthusiastic adher- ence to the minutise of their difiicult and bur- thensome ritual. The most embarrassing of their appointed ordinances was their pride and boast. Wherefore, then, has God forgotten to be gracious ? They have endured, and suffered, and hoped, and prayed for mercy, for centuries ; they have called upon the Jehovah who from the beginning promised them a Messiah — yet no prophet has appeared — no miracle has been ■ivrought in their favor. Since the destruction of their beloved Jerusalem, which took place forty years after the crucifixion of their Re- deemer, they have been scattered over the face of the whole earth, an astonishment, and a proverb among all nations (Deut. xxviii. 37.) by the command of an overruling Providence, an undeniable evidence of the fulfilment of proph- ecy, in their own blindness of heart, and of the truth of Christianity. Can any cause what- ever be assigned for this standing miracle, this wonderful dispersion, so long and faithfully predicted by their great lawgiver (Deut. xxviii. 64-68.) tlian that which is given by inspiration itself? " He came to his own, and his own re- ceived him not ; " and they remain, as Moses foretold they should remain, "a sign and a wonder," till the day in which they shall say, " Blessed is he that cometh in the name of the Lord"." " See the Letter of Mr. Hamilton to Dr. Her- schell, chief rabbi of the German and Polish Jews in London. Home's Crit. Introduct. first edit. vol. i. p. 584, with his references. Limborch's Arnica Collatio cum erud. Jud. 4to. p. 172, where this learned writer shows that the divine mission of Christ is less dubious than that of Moses. " Quosro nunc : Si de alterutrius mirabilibus factis dubitari a quoquam possit, in quern magis alicujus artis, qua res non prorsus veras nee tantas ignaro populo per- suasit, cadere possit suspicio; an in virum doctum, aulicum, potentem, liberatorem populi e durd ser- vitute, et omnia pro nutu suo moderantem ; an in pauperculum, contemptum, dootoribus populi invi- sum, magistratui exosum, et omni humana ope, ac favore destitutum ? Non solum ea in auctoribus et. utriusque religionis fundatoribus est differentia ; sed in ipso populo, qui haec acceplt, et posteris tradidit. Tempore enim Mosis, populus diuturna et duris- simS servitute fractus non poterat non esse rudis, et ignarus valde, et, uti est oppressae plebis animus, paratior ad quaevis magnifica de liberatoribus suis credenda, et de iis posteris suis majora tradenda; quam ii, qui jam libertati assueti, patriis institutis imbuti, legi, quam divinam habebant, addicti, nuUo magno beneficio ab hoc suo Messiah in prssente hSc^vita afFecti, nullo mundano splendore, vel fe- hcitate moti. et diversa plane expectantes ; quibus igitur nihil aliud nisi rerum ipsarum claritas argu- mento esse posset, ut vel ipsi crederent, vel ahis pro veris narrarent." This is admirably done. The whole work abounds with eloquence, as well as sound argument. Leslie, in his Preface, ac- knowledges iiis obligations to Limborch, and con- fesses that his work was principally compiled from the Arnica Collatio. Note 12.-14.] NOTES ON THE GOSPELS. #61 Note 12. — Part II. A VERT curious but too forced and mystical an interpretation of this miracle is given by Lampe, in which he endeavours to show, that by the bridegToom is meant the governor of the Jewish Church — the bride is the Jewish Church itself — the marriage is the Christian Dispensa- tion. The failing of the wine is the departure of the Spirit of God from the Jewish Church, which had begun to depart from the purity of the Law — the mother of our Lord is the heav- enly Jerusalem, bringing into the liberty of the Gospel the children of the Jewish Church ; but she is reproved for impatience, not knowing the times and seasons, or the hour which had not yet come. The water is changed into wine, that is, Prophecy and the Law are changed into the Gospel : with much more of the same kind. Lampe, vol. i. p. 518-520. Note 1.3.— Part II. The expression, " not many days," is used in Acts i. 5. In that passage it denotes ten days only, being the interval between the Ascension and the day of Pentecost. Note 14.— Part II. We are informed by Josephus" that a stran- ger was not allowed to pass into the holy place, that is, into the second court of tlie temple, where the Jews and circumcised proselytes, when not legally unclean, were admitted. The third court was without the sacred limits, and divided from the other by little piUars, or col- umns, with this inscription — M-q SeTf d.ll6cpvlov i^vzbi t5 '-'lyly Tiuqiivui, and the reason is as- signed, TO ydi.Q devTSoop 2bqoi' '^ Ayiov iy.alelro. This part of the temple was intended for the Jews who were unclean, and the devout Gen- tiles, the Proselytes of the Gate. Although the Jews held the Gentiles in the greatest contempt, stigmatizing them with the opprobrious epithet of " dogs," refusing all intercourse or familiarity with them, still we find them so inconsistent as to suffer them to carry on, even in the very precincts of their temple, in the courts appointed for the Gentiles, a traffic in oxen, sheep, and doves, which were required by the worshippers, for their sacrifices and purifications. In every age of the Jev/ish Church maiiy Proselytes of the Gate united themselves to the congregation of Israel ; but m consequence of the constant " De Bella Judaico, lib. 6. chap, vi. Mede's fi'orks, p. 44. fol. Camb. 1677. VOL. 11. merchandise going on, which must be attributed to the negligence of the governors of the temple, the devout Gentiles were at all times disturbed in their devotions ; and at the greater festivals must have been nearly or altogether excluded from the place of worship. It was worthy then of the Messiah to commence his public ministry by cleansing the temple, by driving from it tlie profane and worldly ; an action by which he declared himself at once the Lord of the temple, and the protector of all those from among the mass of mankind, who sought him in the way he had appointed. It was impossible that the composure of spirit, and serenity of mind, which are necessary to the duty of prayer"", could have been preserved among the loud talking and disputing of buyers and sellers, the jingling of money, the lowing of oxen, and the bleating of sheep. Yet it was among these only that the Gentile worshippers could find admission. Our Lord's motive, in the second instance, for thus cleansing the temple, is given by St. Mark, xi. 17., which passage, says the learned Mede, ought to be translated^" My house shall be called a house of prayer to, or for all nations" — naai rnXg Wvsai^. Though the Jewish Dis- pensation was not yet completed, the dawning of the New Dispensation had begun. It is in the plans of Providence as it is in the works of creation. The God of nature is the God of revelation. As in nature the seasons so beau- tifully and so gradually blend with each other, as the closing day insensibly changes into night, or the darkness of the night slowly gives place to the dawn of the morning, and the splendors of the rising sun, so do tlie various dispensations of an overruling and wise Provi- dence gradually and slowly accomplish his own prophecies, appealing to our reason, as the visible creation appeals to our senses. This action of our Lord was a visible and open man- ifestation of his claim to the character of the Messiah' ; and it was the most significant proof that the temple of Jerusalem must he purified or overthrown, and that the Gentiles should be admitted into the Church of God his Father. ^ That great master of our noble language, Jer- emy Taylor, in his second Sermon on the" return of prayers, has this beautiful passage ; — " Prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest. Prayer is the issue of a quiet mind and untroubled thoughts ; it is the daughter of charit_Y — it is the sister of meekness ; and he that prays to God with a troubled and discomposed spirit is like to him that retires into a battle to meditate, or chooses a frontier garrison to indulge in contemplation." — Taylor's Discourses. &c. vol. i. p. SS. Longman's edit. 1807. ^ Vide Mede's Sermon on this text, Works, fol p. 44. ' 'Vide Archbishop Newcome's notes to his Har mo7iy of the Xeio Testament, p, 7. 62* NOTES ON THE GOSPELS. [Part II. Note 15. — Part II. This final address of the Baptist cannot be understood unless we keep in view a peculiar custom which prevailed among the Jews. At every wedding two persons were selected, who devoted themselves for some time to the service of the bride and bridegroom. The offices assigned to the paranymph, or v:^WW were numerous and important ; and on account of these, the Baptist compares himself to the friend of the bride- groom. The offices of the paranymph were threefold — before — at — and after the marriage. Before tlie marriage of his friend it was his duty to select a chaste virgin, and to be the medium of communication between the parties, till the day of marriage. At that time he continued with Ihem during tlie seven days allotted for the wedding festival, rejoicing in the happiness of his friend, and contributing as much as possible to the hilarity of the occasion. After the marriage, the paranymph was considered as the patron and friend of the wife and her husband, and was called in to compose any differences that might take place between them. As the forerunner of Clirist, the Baptist may be well compared to the paranymph of the Jewish marriages. One of the most usual comparisons adopted in Scripture to describe the union between Christ and his Church is that of a marriage. The Baptist was the paranymph", who, by the preaching of repentance and faith, presented the Church as a youthful bride and a chaste virgin to Christ. He still continued with the bridegroom, till the wedding was furnished with guests. Plis joy was fulfilled when his own follow- ers came to inform him that Christ was increas- ing the number of his disciples, and tliat all men came unto him. This intelligence was as the sound of the bridegroom's voice, and as the pledge that the nuptials of heaven and earth were completed. From this representation of John, as the paranymph ; of Christ as the bridegroom ; and the Church as the bride ; the ministers and stewards of the Gospel of God may learn, that they also are required, by the preaching of re- pentance and faith, to present their hearers in all purity to tlie Head of the Christian Church. ■^ " Exemplo e vita," says Kuinoel, " communi depromto Johannes Baplista ostendit, quale inter ipsum et Christum discrimen intercedat. Seipsum comparat cum paranympho, Christum cum sponso ; quocum ipse Christus se quoque comparnvit, ut patet e locis. Matt. ix. 15. et xxv. 1. Scilicet, 6 ip'i?.oc Toi! rviKf^iov, est sponsi socius, ei pecuUari- ter addictus, qui Graecis dicebatur naqawfiifioc, Matt. ix. 15. vioi Tov vvfiifo'tro:. Heb. fna^lty fiUus laetitiee." — Com. in lib. Jf. T. Hisl. vol. iii. p. 227. * " Applicatio totius rei est, ficiUima. Christus est sponsus, Ecclesia sponsa, Ministri Ecclesiae 'CD''T:DI''W 2 Cor. xi. 2. et h.l. quoque Johannes Bap- tista. Hi in eo elaborant, ut Christo virginem pu- ram et illabatam. adduoant, hue omnis eorum labor tendit, h4c re gaudent." — Schoetgen. Hora Hebra- icce, vol, i. p. 340. It is for them to find their best source of joy in the blessing of the Most High on their labors — their purest happiness in the improvement and perfecting of the Church confided to their care''. Smaller circumstances and coincidences some- times demonstrate the truth of an assertion, or the authenticity of a book, more effectually than more important facts. May not one of those unimportant yet convincing coincidences be observed in this passage ? The Baptist calls himself tlie friend of the bridegroom, without alluding to any otlier paranymph, or jntJ'r.J'. As the Jews were accustomed to have two paranymphs, there seems, at first sight, to be something defective in the Baptist's comparison. But our Lord was of Galilee, and there the custom was different from that of any other part of Palestine. The Galileans had one para- nymph only'^. Note 16.— Part II. The expression, "this my joy is fulfilled," 1^ %aQa ■fi ifi^i nenlr^ounai, corresponds with the Hebrew expression HD'SiV nnoiy, a phrase which is used by the rabbinical writers to ex- press even the happiness of heaven; and which most powerfully delineates therefore the joy and rapture which the Baptist felt, and which a Christian minister ought to experience, when he perceives that his labors in the vineyard are attended with success. Schoetgen gives several instances of this application of the phrase. Sohar Chadasch. fol. 42. 2. " Quidnam agunt animse piorum in coelo.^ Resp. Operam dant laudi divinse .no'''7nti'X "^Dp nnn 1^3 et tunc gaudium coram te est perfectum." Ihidem, fol. 49. 4. " Et Deus S. B. gaudebit cumjustis IoiWd nnn3 gaudio perfecto." Siphra, fol. 188. 4. " Quamvis homo in hoc mundo gaudeat, gaudium tamen ejus non est perfectum. Verum seculo futuro Deus S. B. deglutiet mortem in seternum rrnn nnniJ/n nmx na'VkJ' illud gaudium demum erit perfectum, q. d. Psalm cxxvi. 2. Tunc os nostrum risu, et lingua cantu implebitur." ' Ketuvoth, fol. 12. 1. " Olim in Judeea duos OTjti'liJ' constituebant, unum sponso, alteram sponsas, ut illis ministrarent, quando in Chuppam ingrediuntur ; sed in Galiloea tale quid observatuin non est." — Schoetgen. Hor. Hebv. vol. i. p. 337. Lightfoot, vol. i. p. 605. I have not entered mi- nutely into all the circumstances of the comparison of the Baptist to the paranymph. They may be found at great length in Lampe, Comment. Eoang. sec. Johan. vol. i. p. G72. Hanuuond in loc, Light- foot's Harmony, and Schoetgen. vol. i. p. 335, &c. Dr. Adam Clarke has given a copious abridgment of Schoetgen's remarks. Dr. Gill (in loc.) has in- serted a curious tradition, that Moses was the par- anymph to present the Jewish Church to God Note 17, 18, 19, 1.] NOTES ON THE GOSPELS. *63 Note 17. — Part II. These words allude to tlie opinion enter- tained by the Jews that the Holy Spirit was given in measure only to the prophets. Vaikra Jtahba, sect. 15. fol. 158. 2. Dixit R. Acha, K'lx nzi'N'njn Sj; rM)w iJ'X tvTpn nn iS'3x rSpti'nn etiam Spiritus S. non habitavit super prophetas, nisi mensurd quddam. Note 18.— Part II. LiGHTFOOT inserts the imprisonment of John immediately after the delivery of his decisive testimony to the divine mission and Messiah- ship of our Lord. He is followed in this order by Newcome, Michaelis, and Doddridge ; and on these united authorities I have inserted this event in its proper place. Lightfoot has so ar- ranged it, because no other speech of the Bap- tist is recorded respecting Christ ; and the Evangelists are unanimous in relating that our Saviour's journey into Galilee (the next thing they all mention) did not occur till after the imprisonment of John. Pilkington has made another disposition of the events already re- lated, and places the imprisonment of John after the temptation and baptism, which he supposes did not take place till after our Lord's first visit to Jerusalem. It is not however necessary to discuss his arguments, as the date assigned by him, and Whiston, to our Lord's baptism, has been already considered. Note 19.— Part II. This account of the Baptist is confirmed by Josephus, who has related at length the history of this incestuous marriage between Herod the tetrarcli, and Herodias, the wife of his brother Herod Philip. The tetrarch had married the daughter of Aretas, a petty king of Arabia Petrssa. Some time after, however, when he was at Rome, lodging in the house of Herod Philip, he became enamoured of Herodias, and persuaded her to marry him, promising on her consent that he would divorce liis present wife. Josephus takes care to conceal that John was imprisoned on account of his reproving the te- trarch's conduct, and represents Herod as pro- ceeding upon more general grounds. He de- scribes John as a good man, who persuaded the Jews to moral and virtuous living, to justice towards each otiier, devotion towards God, and to become united by baptism ; and as he had many followers, who were entirely devoted to liim. the tetrarch deemed it advisable to seize and imprison him, before any revolt or insurrec- tion should actually begin. On this account he ordered him to be apprehended, and sent as a prisoner to the castle of Mechasrus, where he was afterwards killed. Soon after this event, Josephus adds, Herod's army was defeated and destroyed by Aretas, and the Jews considered the tetrarch's loss and defeat as a punishment from God for the murder of John the Baptist. It is possible there may be no real difference between the Evangelist and Josephus. The former relates the real cause of the Baptist's imprisonment, as part of the secret history of the court of Herod ; the latter gives the public and ostensible reason. It is indeed a common mistake among historians to impute great effects to proportionate causes: the most important events in history have arisen, and do arise, more frequently from the caprice, resentment, or other private motives of individuals, than from any well-planned, or long-intended system of politi- cal conduct''. Laing is of opinion that John was imprisoned twice by order of Herod. The arguments by which this opinion may be supported appear to have been so ably combated by Archbishop Newcome, that it is only necessary to refer the reader to his Harmony, p. 10. of the notes. It has been objected that the name of the brother of Herod the tetrarch was not Philip, but Herod. Griesbach (Luke iii. 19.) has omitted the word in the text, but placed flnUnnov in the margin. The discrepancy is easily ob- viated by the supposition that Philip assumed the name of Herod to distinguish his family and descent. <* See Lightfoot, vol. i. p. 591, 592. and Josephus, Antiq. lib. 18. cap. 7. PART in. Note 1. — Part III. The order of events hitherto adopted in this arrangement has been nearly the same as that proposed by the five principal harmonizers, by whose authority, as well as by an examination of the internal evidence, I have been princi- pally influenced. With this part the more difficult task arises of reconciling the clashing authorities of commentators, and assigning sat- 64* NOTES ON THE GOSPELS. [Part III. isfactory reasons for the place of every fact re- corded. The present section gives an account of the commencement of the more public min- istry of our Lord, after the imprisonment of John. That tliis is the proper place for the in- sertion of that event may be proved by com- paring John iii. 24. with Matt iv. ]2. and Mark i. 14. These passages are considered by all harmonists, as sufficiently demonstrating that Christ did not begin to preach till after the im- prisonment of John ; and it is worthy of remark, that our blessed Lord begins his ministry with the same words as liis appointed forerunner (whose divine commission he thereby estab- lished), calling on all men to repent and to believe. Compare Mark i. 15. and Matt. iv. 17. I have inserted with Pilkington, in this section, many, of the parallel passages, to render the preface to the narrative of our Lord's public ministry more complete and satisfactory. The more public ministry of our Lord may be properly said to commence with his preach- ing in Galilee. Though at his inauguration into his office at his baptism, and yet further by his driving the buyers and sellers from the temple, he had manifested himself to the people, he does not appear to have assumed the pub- lic office of preaching and instructing the people, till John was cast into prison. The reason of this ordering of events seems to have been, that undivided attention might be now paid to the ministry of our Lord. The fame of the Baptist had gone through the country, pre- paring the way of the Lord ; his preaching was known to all ; and all lield John as a prophet. The time was fulfilled when a greater Prophet than John the Baptist was to begin his minis- tration. The expectation of the people had been excited to the utmost by the declarations of the Baptist ; and, at the moment when the glory of the Messiah was anticipated; accord- ing to the sublime, though confused and im- perfect notions of the Jews, there appears among them the Being whom John had de- clared to be from above. He establishes no temporal kingdom, but he heals the sick, calms the ocean, raises the dead, demon- strates his connexion with, and knowledge of, an invisible world ; and instructs his hearers in other ideas of the Idngdom of God, than they had hitherto entertained. Through a great part of this period, the Baptist, though in prison, was stUl alive, a faithful witness of his own prophecy — " He must increase, but I must de- crease." The beams of his setting sun still reflected their last lustre on the Stone which was now becoming the mountain to fill the whole earth. Note 2.— Part HL Idolatry was introduced into the tribe of Dan, which in after ages was called Lower Galilee by Micah. The account is contained in the 18th chapter of Judges. The first who carried captive any part of the people of Israel was Benhadad, king of Syria, who subdued Sion, Dan, Abel-beth-Maachah, Cinneroth, and the land of Napthali, all of wliich were in- cluded in Galilee. A heavier calamity was brought upon the same country by Tiglath- Pileser, who again took the same towns, when they had begun to recover their prosperity, and sent the inhabitants as captives to Assyria. The account of the manner in which the tribe of Dan became possessed of part of the land of Palestine so far north as the most northern part of Galilee, is given in the 17th chapter of Judges. The town of Laish, after- wards called Dan, was situated on the north- west boundary of Naphtali, on the border of Syria^ Many of the Jewish traditions assert that Galilee was to be the place where the Messiah should first appear-^; but for the more complete statement of the reasons why Christ was to dwell in Galilee, and a critical discussion of Isa. ix. 1-3, &c. vide J. Mede's Works^. Isa. ii. 19. When he shall arise to smite ter- ribly the earth is expounded in the book Zohar, as referring to the Messiah. When he shall arise, S'Sjt N;nx3 'Sjrfl, and shall be revealed in Galilee ; and other instances are given in Schoetgen''. The country beyond Jordan was called Gali- lee, though properly Peraca, Matt. iv. 15. Judas is called by Gamaliel, Judas of Galilee, yet Josephus calls him a Galilonite, of the city of Gamala. Persea, called Galilee, because Canaan was divided into four tetrarchies — Judaea, Samaria, Iturea, and Trachonitis ; the remaining fourth was called Galilee, and included Peraea. The great estates of Galilee are said to have feasted with Herod. But the palace of Hero- dium was in the extreme part of Persea. It is not probable that the great men of Peraea would have been utterly excluded. Joshua xxii. 11. refers to a place in Perasa, and Lightfoot supposes that the word " Gali- lee " was derived from the name of that place', ' Vide the maps of the tribe of Naphtali, and of Canaan, in Wyld's Scriptrire JiLlas, an admirable compendium of sacred geography. / Sohar Genes, fol. 74. col. 293. Revelabitur Messias in terra GaliteEe. Pesikta Sotarta, fol. 58. 1. ad verba Numer. xxiv. 17. Sokar Exod. fol. 1. col. 13. Illo die, &c. S'SjT NI?-!J0 •'^jn^'l- ^ Discourse xxvi. p. 10]. See also Lowth's Isaiah on this passage. * Vol. ii. p. 525, and vol. i. p. 11, &c. * Lightfoot's IVorks, vol. ii. p. 303. Note 3.-5.] NOTES ON THE GOSPELS. *65 Moses had predicted that Zabulon and Issa- char, -n-hich, with Naphtali, were tlie tribes originally settled in that tract of country, after- wards called Galilee, should call the people unto the mountain of the Lord's house, to offer sacrifices of righteousness, Deut. xxxiii. 19. — And Jacob had before predicted that Naphtali, the Galilean, should give goodly words. Gen. xlix. 21. Both evident predictions of the dif- fusal of the Gospel in both places^. Note 3. — Part IIL When it is remembered that the traditions of the Jews referred to Galilee as the place where the Messiah should be revealed — and that the prophecy of Isaiah was thus fulfilled — it seemed impossible to point out a spot on tho whole world, in which the ministry of the Messiah could commence with so much pro- priety as in Galilee of the Gentiles. This country was the first that had offended, and the first taken captive ; and, through the mercy of God, it was the first to whom the words of par- don and reconciliation were offered. In the most minute circumstances, the beautiful har- mony of the Divine Dispensations is every where most evident. Note 4.— Part IIL There is a remarkable coincidence here in the three most memorable events which had oc- curred at Samaria. At this place the first Pros- elytes were admitted into the Church of Israel, , Gen. xxxiv. 29. and xxxv. 2. It was here that j Christ first announced himself to be the Mes- I siah, John iv. 26. ; and it was here also that the I Gospel was first preached out of Jerusalem, ■ afler the ascension of Christ. Lightfoot also' is of opinion, that in this address to the woman of Samaria, the prophecy of Hosea ii. 15. was ac- complished — " I wiU give the valley of Achor for a door of hope." He endeavours to prove that the valley of Achor ran along by the city of Sichem, or Samaria. And thus when our Saviour first begins to preach to strangers, and to convert them, it is in tliis very valley ; and so he makes it a door of hope, or of conversion, to the Gentiles. Our Lord might have had another object in view in thus addressing himself to the woman of Samaria. By his own example, he taught his followers the propriety, or necessity, of breaking down the distinctions then existing be- tween the Jews and the Samaritans ; and by so } Lightfoot's Works, vol. i. p. 627. * Works, vol. i. p. 596. VOL. II. *9 doing, he gives them an evident proof of his superiority over the Jewish teachers, who en-~ couraged the reciprocal enmity of the two na- tions. It may be observed here, that Samaria was the first city addressed after the Jews, when the persecution of the Church at Jeru- salem had scattered the early converts. The extinction of national hatred and prejudice was a convincing proof to the nation of Israel, that a new era had commenced. Philip the deacon had converted the Samaritans, and Peter and John were sent down firom Jeru- salem to confirm their faith. It is not im- probable that St. John recalled to their remem- brance this first interview of our Lord, at the commencement of his ministry. The sUence of the three first Evangelists on this remarkable circumstance may be accounted for from a consideration of the peculiar circum- stances of the Church and of Palestine, at the time when their Gospels were written. Each Gospel was written for one specific purpose, and addressed to one description of people. If St. Matthew had inserted it, the prejudices of the Jews, to whom he addressed his Gospel, would have been more highly excited against the new religion. The Gospel of St. Mark, which with equal justice may be called the Gospel of St. Peter, was written for the use of the converted Pros- elytes, particularly those of Rome, who were but little interested in these national transac- tions ; or, as is more probable, St. Mark omitted it, because St. Peter was not present, as he did not become the constant follower of Christ tUl a period subsequent to this conversation ; and it is supposed that St. Mark has related those events only to which St. Peter was an eye- witness. St. Luke omitted it, for he wrote to the Gentiles of Achaia, who were likewise in- different to the controversies which prevailed between the Jews and Samaritans. St. John had been sent down from Jerusalem by the Church in company with St. Peter, and, as his own historian, could not faU to mention this circumstance in all its minuteness'. Note 5. — Part III. Christ did not himself baptize, because, — 1. It does not seem fit that he should have baptized in his own name. 2. The baptism of the Holy Ghost was more peculiarly his. 3. It was a more important office to preach tlian to baptize. 4. The early Christians valued themselves according to the eminence of the apostle or teacher who baptized them : his baptizing, ' Dr. Townson's Discourses, vol. i. p. 9. 66* NOTES ON THE GOSPELS. [Part 111. tlierefore, might have eventually originated schisms in the Church. — Beausobre's Annota- tions, ap. Bishop Gleig's Stackhouse, vol. iii. p. 29. Note 6.— Part III. Jacob had bought a piece of land of the children of Hamor, for a hundred lambs, Gen. xxxiii. 19. But, after the slaughter of the Shechemites, (xxxiv. 26.), he was forced to re- tire to Bethel, Bethlehem, and Hebron ; at which time the Amorites forcibly obtained pos- session of his land, which he was compelled to recover at an after period by war, with his swosd and bow. — Lightfoot, vol. ii. p. 537. Note 7. — Part III. The Jews had more favorable thoughts of the temple buUt by Onias in Egypt than of that built on Mount Gerizim. Their respec- tive claims are about equal. The one was built by a fugitive priest, under the pretence that that mount was the mount on which the blessings had been pronounced ; the other also (that of Onias) by a fugitive priest, under pre- tence of a divine prophecy, Isaiah xix. 19. "In that day shall there be an altar to the LoKD in tlie midst of the land of Egypt." The Samaritans well knew, that Jerusalem was the place appointed by God for his wor- ship ; but they may have defended their pref- erence of Mount Gerizim, not only from its antiquity as the place of worship among their fathers, but because the Divine Presence over the ark, the ark itself, the cherubim, the Urim and Thummim, and the Spirit of prophecy, had all departed from the second temple at Jeru- salem. — See Lightfoot, vol. ii. p. 541. Note 8.— Part III. In Bishop Horsley's beautiful illustration of this passage in his twenty-fourth, twenty-fifth, and twenty-sixth sermons, he has not taken into consideration the circumstance related at some length by Lightfoot, and proved with his usual learning, that although the Samaritans received only as canonical books the Pentateuch of Moses, they held in great estimation the pro- phetical writings. Bishop Horsley's argument, therefore, that the Samaritan woman necessarily expected a Messiah from studying the books of Moses only, is not well founded. Bishop Blom- field, in his excellent Dissertation on the Tradi- tional Knowledge of a Redeemer (notes, p. 172, 3.), has likewise made the same observation. The Samaritan woman, he observes, uses the word Messias, which does not occur in Moses. But as Moses had clearly predicted Him, whom the prophets called Messiah, the Samaritans did not hesitate to use the prophetical designa- tion of that person whom Moses had foretold. From the words of the woman, OlS(x on Mea- alug e^j^etat. Bishop Blomfield concludes that her countrymen were expecting the speedy ad- vent of the Messiah. Christ was first called Messiah in the Song of Hannah. — Vide Light- foot's Works, vol. ii. p. 511 ; and Bp. Blomfield's Dissertation, note, p. 172-3. Note 9.— Part III. This passage has much divided the commen- tators. It is one of those texts upon which much depends with respect to the chronology of the life of Christ. Some suppose that the words imply, that in four months' time would be the harvest, which took place at the Pass- over. On which supposition many harmonists have added another Passover to our Lord's min- istry. Lightfoot (vol. i. p. 603.) is of this opin- ion. Whitby supposes the phrase to be pro- verbial. We cannot certainly conclude from these words, whether our Lord alluded to the appearance of the people who might be then in numbers approaching him, or to the actual time of the year. The extreme weariness of our Saviour seems to favor more the supposition that the conversation with the woman of Sama- ria was held after the Passover, immediately before the corn was reaped, during the summer season, rather than in the depth of winter. Nor is it likely that the desolation of the scenery in winter would have recalled, by natural association, the beauties and the riches of the fields, when ripe and ready for the har- vest. Our Lord, as Bishop Law has proved, in his Tract of the Ldfe of Christ, and as Arch- bishop Newcome, Jortin, and many others have shown, drew his comparisons and illustrations very frequently and generally from surrounding objects. — Vide Benson's Chronology, &.c. p. 247-9 ; Archbishop Newcome On our Lord's Conduct; Jortin's Six Discourses; Law's lAfe of Christ, &c. Note 10.— Part III. MiCHAELis does not appear to have given so much attention to his Harmony of the JVeio Testament, as we might have required from one whose authority is so great. He observes, on the contents of this section, " In point of chro- Note 11.] NOTES ON THE GOSPELS. *67 nology this does not belong to tlie present place, not even according to St. Luke ; but I place it here, because St. Luke has introduced it immediately after the preceding history. Perhaps it belongs to No. 50, though I have not placed it there, because it does not exactly agree with tlie accounts quoted in that article from St. Matthew and St. Mark ; " that is, it is- quite uncertain, in the opinion of Michaelis. I have followed the authority of Doddridge, PHMngton, Newcome, and Lightfoot, in placing it here ; and, independently of these authorities, the internal evidence is peculiarly decisive. Christ began his public ministry in his own country, and, after having traversed Judsea and Samaria, has arrived at the town where he was brought up, there to commence his teaching. Michaelis, however, it must be in justice ob- served, expressly declares, that his Harmony of the Four Gospels must not be considered as a chronological table; though Bishop Marsh is of opinion, from examining Michaelis's Ar- rangement, sect. 29-42, that he intended to arrange the facts in chronological order as far as he was able. See Marsh's notes to Michaelis, vol. iii. p. 67. Note 11.— Part lit. The healing of the nobleman's son at Caper- naum is placed after the conversation with the woman of Samaria, by all the harmonizers. Af- ter staying two days at Samaria, he departed into Galilee (John iv. 43.) Archbishop New- come inserts tliose passages which I have placed as a preface to this chapter, after the account of the interview with the Samaritan woman. He is correct La this arrangement, as to the precise time in which the events occurred. I have, however, thought it ad\asable to place them before that event, as a preface to the gen- eral history of his ministry, which began after the imprisonment of the Baptist. It must, how- ever, excite some surprise, that Archbishop Newcome has not himself adopted this order ; as he has expressed (Notes to the Harmony, p. 9.) the same opinion which has induced me to adopt this de\dation. To use his own words : " Matt. iv. 17., and Mark i. 14, 15., refer to a more solemn and general teaching after John's imprisonment by Herod, and Jesus's departure into Galilee ; and to a teaching according to the tenor of particular words. Though in Ju- deea and Jerusalem, Jesus showed his divine knowledge, taught, made disciples, and ordered his followers to be initiated by baptism, wrought miracles, and, when he had purged the temple, intimated, among other important truths, that he was the Son of God ; yet stUl he might, with great wisdom, choose a more remote scene for preaching pubhcly and plainly the comple- tion of the time for the approach of God's kingdom, and repentance followed by beUef in the Gospel." He might have added, that his first declaration of his Messiahship to the wo- man of Samaria, in his way to Galilee, may be considered as a kind of prelude to liis more solenui teaching ; and, as it happened on liis way to GaUlee, the detached verses which so briefly relate the ministry in Galilee may very properly be prefixed to the account of that min- istry. On consulting the map of Galilee, it wUl be seen that our Lord's direct road from Samaria to Cana in Galilee would be through Nazareth. He is supposed, however, by Archbishop New- come, to have gone by another route, in order to avoid that city for the present, that he rnight work his first public miracle at the same place where he had primarily manifested himself to the people. He then proceeds, as in the next section, to Nazareth, thence to Capernaum, where he continued for some time, teaching in their synagogues. He calls four disciples, cures a demoniac, and Peter's wife's mother. He then proceeds throughout GalUee, heals a leper and a paralytic, calls St. Matthew, and goes up to Jerusalem to a feast, most probably not a Passover. Archbishop Newcome supposes the distance between Sichem, the capital of Samaria, and Cana, in Galilee, to be forty miles ; between Cana and Nazareth, ten ; between Nazareth and Capernaum, twenty-three ; between Caper- naum and Jerusalem, sixty-five. It is a very probable supposition of Lightfoot, that the word rendered in our translation " a certain nobleman" (il; flaaUr/.og), but which ought rather to be translated with the Syriac, NjSo nnj7, "one of the king's servants," de- noted one of those who took part with Herod the Great, and who was now a follower of his son, Herod the tetrarch. Lightfoot supposes that the preaching of John the Baptist had pro- duced some efiect at the court of Herod, and that many of the courtiers were consequently acquainted with the mission of our Lord ; and that the nobleman who now sent to Christ, that his son might be healed, was Manaen (Acts xiii. 1.), who had been brought up with Herod ; or Chuza (Luke viii. 3.), Herod's steward, both of whom were among the earliest converts. This miracle was greater than the first which had taken place at Cana, and demonstrated a higher degree of power. Our Lord by it showed that he possessed a power superior to that which had been claimed or exercised by any merely human prophet, or teacher sent from God. It is true that the degree of supernatural agency seems to be equal in one miracle to that of another ; but in this instance the divine attri- bute of ubiquity was evidently manifested. Ca- pernaum was distant from Cana about twenty- five miles. 68* NOTES ON THE GOSPELS. [Part III. Note 12.— Part III. This visit to Nazareth was certainly different from that mentioned below. It was before our Saviour went to Capernaum, Luke iv. 16-31. Matt. iv. 13. The other took place after the recovery of Jairus's daughter, when he left that city. Compare Mark vi. 1. xal k^rildev ixeldsv, i. e. from Capernaum, with Matt. iv. 13. Luke iv. 31. Note 13.— Part III. Lightfoot supposes the words, " as his cus- tom was," refer to the usual attendance of our Lord on the public service, when our Lord lived at Nazareth as a private individual. He now enters the synagogue as an acknowledged Prophet, and, as a member of it, joins in the service and reads publicly there, which only members were allowed to do. Hence we find that this is the only place on record where our Saviour read publicly, although he preached in every synagogue where he came. It is not to be supposed that the public worship at that time was less corrupt than ours of the present period — nor that the conduct of the Jewish teachers was irreproachable ; we have, indeed, a lamentable instance to the contrary, v. 29. ; yet we find that our blessed Saviour did not separate himself, as too many have since done, and continue to do, on this account, from the appointed public worship, although there was much to be condemned in it. Our Lord's example also sanctions to us the use in all Churches of forms of prayer, or Litur- gies, and the public reading of the Scriptures. Christ complied with human forms, and joined in liturgical services : — are we wrong in follow- ing the example of our blessed Redeemer ? Note 14.— Part III. It may be asked here, by what authority Christ was pemiitted to teach and preach in the synagogue ? The tribe of Levi alone possessed the priesthood, attended the service of the tem- ple, and was appointed to teach the people, as well as to superintend the schools or universities in their forty-eight cities, Josh. xxi. Deut. xxxiii. 10. Malachi ii. 7. Yet it sometimes happened that men of other tribes studied the Law, and became preachers, as well as the priests and Levites. They were ordained, when qualified, by the Sanhedrin to that office, they were or- dained to some particular employment in the piiblic administration, and they might not go beyond the power they had received, or intrude upon the ministry of another. The Jews also had a law, that if any man came in the spirit of a prophet, and assumed the office of a teacher on that ground, he was always permitted to preach ; but the Sanhedrin was constituted the judge of his pretensions ; and he who was de- clared by them to be no prophet, and yet con- tinued to preach, did so at his peril. It was probably on this claim in the manner and office of a prophet, that our Saviour obtained permis- sion to address the people of Nazareth. Vide Lightfoot, vol. i. p. 614. Note 15.— Part III. It was the custom among the Jews to divide the Law into fifty-two or fifty-four portions for every Sunday in the year. When this was prohibited by Antiochus, a similar distribution of the prophets was substituted. The passage from Isaiah, read by our Lord, is the part of the Sacred Writings appointed to be used about the end of August ; and Macknight, with other harmonists, has therefore concluded that this circumstance fixes the date of the event re- corded"". The prophetical books were divided into five parts, to correspond with the five divisions of the Law. We may consider Genesis as cor- responding with Isaiah — Exodus with Jere- miah — Leviticus with Ezekiel, &c. : the twelve minor prophets were held as one volume, or quintane. It is of little consequence whether the portion of Scripture our Saviour fixed upon was or was not the proper lesson of the day ; for, in read- ing of the prophets, it was customary for TIOSO, or reader, to turn from passage to passage, for the better illustration of his subject ; and in the twelve minor prophets he was permitted to refer from one to another — but, in all probability (see v. 20.), Christ was standing up as a member of the synagogue, appointed by the minister of the congregation, the reader of the prophets, or the second lesson of that day, according to an established custom. On these occasions the minister called the reader out, and delivered to him the Book of the Prophets ; he himself standing at the desk with an interpreter at his side, to render into Syriac all that was read. "When Christ had finished, he closed the book, and he gave it again to the minister," v. 20. He did all these things according to the estab- lished order of the Jewish Church". It is to be remarked here, that our Saviour closed the book before he came to that part of the prophecy where he is represented as declar- ing the day of vengeance. This applied to events of a subsequent date : whereas he con- "* Lamy's Jewish Calendar, App. bibl. b. i. c. iv, p. 115. 4to. " Lightfbot's Works, vol. i. p. 615. Note 16, 17.] NOTES ON THE GOSPELS. *69 fined himself to those -n^ords only, which the Jews referred more immediately to the Messiah, and applying them to himself, openly declared, in tlie presence of all his early acquaintances, that he who had so long lived among them as tlieir equal and their companion, was the pre- dicted Messiah, the expected Saviour of the Jewish nation. He asserts, that his public min- istry had begun ; that the Spirit of the Lord had descended upon him to preach the Gospel to tlie meek and to the humble, nD'n>' ; to heal the broken-hearted; to preach deliverance to the captives, whether Jew or Gentile ; the recov- ering of sight, or opening the eyes of the blind'' and idolatrous Gentiles. So far tliis prediction was taken from Isaiah bd. 1,2.; but the re- mainder is to be found in Isaiah xlii. 7. The first verse of Isaiah bd. ends with the words n'p"np3 □'liox'?, "to those which are bound the opening of the prison." The verse inserted from Isaiah xlii. 7. begins with the last word of the verse, and seems quoted by our Lord either from association of ideas, or by actual reference to tlie passage, CD'JJ' npIiS, «fcc., " to open the blind eyes." This solution of the difficulty, which is agreeable to the established custom of the synagogue, which allowed the privilege of illustration from another passage of the same prophet, appears much preferable to that of Michaelis^. Having thus asserted himself to be the Mes- siah, our Lord obsen'^ed the wonder and aston- ishment excited by his words ; and, knowing the prejudices he had to overcome, as well as the inveterate obstinacy of his hearers, he de- clined gi\'ing them any other proof of his divine mission than that which had been already of- fered them, at the town of Capernaum. We have here an account of our Saviour's preaching for the first time in his own city of Nazareth. He asserts himself to be the Mes- siah; he then declines working a miracle, though he had done so elsewhere. What was the cause of this refusal ? Our Lord's conduct on this occasion appears to me to afibrd one of the most powerful evi- dences of the truth of his lofty claims, and a most striking instance of that part of the plan of the divine government, which denies to man more evidences in support of any trutli than are sufiicient to satisfy an unbiased mind. As the commentators have not alluded to this idea, I give it with diffidence ; but to me it appears satisfactory. Our Lord had lived at Nazareth nearly thirty years. At the end of that time, he commenced his ofiice with supernatural evi- dences that his mission was from above. He worked miracles, to demonstrate this truth, in places where he was less known than at Naz- aretli, and betvv-een which and the latter city there must have been a constant communica- tion. The people of Nazareth had known him from infancy, pure, holy, and undefiled ; a man like other men, sin only excepted. They had heard of his miracles ; they knew, from the tes- timony of others, that he had given undeniable proofs of his power ; and he now came among them to announce himself as their Messiah, appealing to them by the purity and holiness of his life, and by applying to himself, and fulfilling in his own person, the predictions of their prophets. He asserted himself to be the Mes- siah, and required them to believe, on account of their previous knowledge of his motives, life, and conduct, and by the power they ac- knowledged he possessed of working miracles. Nothing can more strongly demonstrate the unimpeached and unimpeachable holiness of the Son of God, than his thtis presenting himself to the attention of his envious and jealous towns- men ; and by boldly asserting his Messiahship, challenging them to accuse him of sin, or of any evil, which might derogate from the necessary and entire superiority implied in his holy and lofty claim. Note 16.— Part III. That the Jews applied this passage, Isaiah Ixi. 1. and 42. to the Messiah, see the quotations in Whitby in loc, Schoetgen, vol. ii. p. 68 and p. 192, where Kimchi is quoted, as referring the words to the Messiah ; also p. 3, &c., where, in tlie chapter De JVominihns Messife, the subject is fully discussed'. The Greek original of this passage hints at the reason for which our Lord was called Christ, and his doctrine the Gospel, Sstvexsv EXPIRE, us EYArrEAIZESQJ I nrat^oTg &c. Note 17.— Part III. Dax. Heinsius in loc. in his Exerciiationes Sacra, a book of great learning, now too much neglected, has made an Iambic line of this proverb : — Qeo6i7Tevaov ^ large iffi' aavi5 vouoi'. Lightfoot has rendered it in the Jerusalem language nn' 'OS X"D>', and quotes the original proverb from BertscMtli Rabha, sect. 23. and Tanchuma, fol. 4. 2. -jn^jn n' 'Dj^ X-DK.— Lightfoot's Works, vol. ii. p. 408. Dr. Gill in loc. quotes another of the same kind from Zohar hi Exod. fol. 31. 2. VjK "7"^ ° So the Chaldee Paraphrase, ap. Lightfoot, ' See, on the subject of this note, Lightfoot, third ■nn;!S I'^jn.i;, ■■revealing to the lig-ht.'' part of the Har'inony of the Evangelists, vol. i P Marsh's MichacHs, vol. i. p. 224 Works, folio. 70* NOTES ON THE GOSPELS. [Part III. Note 18.— Part III. Our Lord's conduct in selecting this topic is worthy of our particular consideration. In the very first address which he made to his fellow- townsmen, and through them to the whole of the Jewish people, he preached the deliverance of the Gentiles from their bondage and dark- ness. This doctrine was for some time inex- plicable, and, when understood, intolerable to his own disciples: but Christ was the Divine Being who was to redeem all his creatures, and we are assured, " Known unto God are all his ways, from tlie beginning to the end ; " and Christ, at the commencement of his ministry, declared at once the whole design of his com- ing ; as Elias was sent to tlie widow of Sarepta, in preference to those of Israel, and as Naaman the Syrian was the only leper healed in the days of Eliseus tlie prophet, so was Christ, a greater than these, commissioned to heal the diseases of those people and those nations who should believe on him. The transaction here recorded affords us a sufficient explanation of the motives of one part of our Lord's conduct, which has sometimes been considered as inex- plicable. He is represented as not informing the people, in various instances, of the full ex- tent of his claims ; as not calling himself the Messiah ; as charging those who were healed " to tell no man ; " as keeping back from the people, and even from the Apostles, many things which they were desirous to learn. The ne- cessity and wisdom of this caution are here made evident. On this occasion, when he de- clared himself to be the Messiah, we see the service of the synagogue was hastOy and inde- cently terminated by the fury of the people, who became intent upon the destruction of their teacher. His ministry would have been repeatedly disturbed by similar interruptions, if our Lord had not adopted this conduct. In what manner Christ delivered himself from the fury of his enraged persecutors, we know not. Whether they were overawed by some super- natural glory, or whether they were paralyzed by a sudden exertion of almighty power, we are not informed. The brevity of the account given us by the Evangelist, like the teaching of our Lord himself, only reveals to us what is essen- tial to faith and salvation : it never satisfies a useless curiosity. an undeniable testimony to his almighty power. Capernaum, from its situation, being surrounded with numerous and populous towns and villages, on the border of the sea of Galilee, or the lake of Tiberias, enabled him to remove with the utmost facility either by sea or land ; either for the purpose of instruction, or to avoid the per- secutions, the importunities, or the efforts of his adherents, to make him their king. It was here also he again met his first disciples, who, for some reason unknown to us, had resumed their former occupation. It is not improbable that they had been directed by our Lord to leave him after the miracle of Cana in Galilee. He did not require their presence at Nazareth, as he had not purposed to work miracles at that place. By dwelling at Capernaum he still con- tinued to fulfil the prophecy of Isaiali ix. 1, &c., as that city was situated in the tribe of Nap- thali. That our Lord came to Capernaum after he left Nazareth is expressly asserted by St. Luke, chap. iv. 30, 31. The order of this section is the same with all the harmonists. Note 19.— Part III. The wisdom of our Lord's choice of Caper- naum (after he had left Nazareth) as his fixed place of residence, is evident on many accounts. He placed himself by so doing under the pro- tection of the nobleman whose son had been healed, John iv. 46., and whose presence was Note 20.— Part IIL This event is inserted here on the united authorities of Lightfoot, Newcome, Doddridge, and Dr. Townson, who refers also to Grotius, Hammond, Spanheim, Dub. Evang. par. 3, Dub. 72, p. 338, Chemnitius, Cradock, and Le Clerc, to confirm liis opinion. Osiander, as he was compelled to do by his plan, which has been already given, has supposed that the transaction recorded in Luke v. 1-12. was different from that related in the parallel passages, (Mark i. 16. Matt. iv. 19, &c.) In reply to this part of his hypothesis, Spanheim remarks : " Non temere multiplicandas esse historias, qu?e esedem deprehenduntur, quod cum Osiandro sine necessitate faciunt illi, qui nuDas iars- Qwastg, et TTQolrjipeig apud Sacros Scriptores admittunt." And it is as absurd to suppose that the inspired writers never followed the example of their predecessors in the Old Testament, and sometimes disregarded chronological order, as it would be to proceed to the opposite ex- treme, and to mangle the text with Whiston and Mann. The apparent differences between the Evangelists are well discussed by Town- son*". The narrative in this section is arranged on the plan of Doddridge's division of the same history. Eichhorn has supposed that the passages in this section do not refer to tlie same event ; he has not inserted either the calling of Andrew, Peter, James, and John, or the miraculous "■ Townson's Works, vol. i. p. 42, 43. Note 21.] NOTES ON THE GOSPELS. *71 draiig-ht of fishes, among the events which are related by all the three Evangelists''. Pilkington separates the account of the mi- raculous draught of fishes, from the calling of these disciples, for two reasons. One, because it is said in Mark i. 18., they forsook all, and followed him; and in Luke v. 1-11., they are represented as again pursuing their occupation — the other, because St. Peter calls our Lord 'Ettkjtutu. Both tliese objections, however, are ob\'iated by Newcome, Doddridge, and Town- son. The word iTTiaidTa, which is used chap. \iii. 24. 45., and ix. .3-3. 49., may imply only submis- sion of the apostle to our Lord, as his Master, without any actual previous obedience. It cer- tainly is used in tlie sense of overseer, or su- perintendent, but it was also applied by St. Luke as expressing more correctly the word ■"in, the usual epithet of respect among the Jews. In Mark ix. 5., we read 'Pu66l, xal6v iaiiy -fifxag i)de eh'cti. " Master, it is good for us to be here ; " and in St Luke ix. 33., the very same words are given, excepting that 'EntgiiTa " Master," is put in the place of 'Pa66l) " Rabbi'." Michaelis has strangely placed this miracu- lous draught of fishes after the raising of the widow's son at Nain ; an arrangement for which there is not the least authority that I have been able to discover, although much time has been devoted to the attempt. It appears merely ar- bitrary, equally inconsistent ivith the evangeU- cal account, and the decision of all the harmo- nizers. Nain was upwards of twenty miles from the sea of Tiberias. Yet Michaelis sup- poses that our Lord on the same day left Caper- naum trav-elled to Nain, a distance of more than thirty miles, and, after raising the widow's son to life, proceeded to the sea of Tiberias, the nearest point of which is distant twenty miles from Nain. Bishop Marsh, his learned editor, has been aware of this diiSculty, as he remarks, " Our author has not assigned his rea- sons for each particular transposition, and the propriety of some of them may be justly ques- tioned." Michaelis, in his defence, I suppose, observes, there is no note of time to inform us when this event took place". The narratives of the three Evangelists are thus reconciled by Dr. Townson, who observes, this account (Luke v. 1-12.) will be found on a near inspection to tally marvellously with the preceding (Matt. iv. 18-22. and Mark i. 16-20.) and to be one of the evidences tliat the Evan- gelists vary only in the number or choice of circumstances, and write from the same idea of the fact which they lay before us. Every one knows that the sea of Galilee and ^ Marsh's Michae'is, vol. iii. part ii. p. 193. ' Pilkinglon's Etan. History. &c. " MarshT's Michaelis, vol. i. part i. p. 49. and vol. iii. part ii. p. 67. the lake of Gennesareth are the same. And though St. Matthew and St. Mark do not ex- pressly tell us that St. Peter was in his vessel when he was called by Christ, they signify as much, in saying that he was casting a net into the sea ; for this supposes him to be aboard, and our Lord in the vessel with him, as St. Luke relates. The latter does not mention St. Andrew, either here or elsewhere, except in the catalogue of the apostles (vi. 14.) St. Luke further tells us, that James and John, the sons of Zebedee, assisted Peter in landing the fish which he had taken ; and that when they, that is, the four partners, had brought their ships to land, they forsook all and followed Christ. And here also this Evangelist harmo- nizes with the two others. St. Mark says, that when Christ had gone a little further thence from the place where Peter and Andrew began to foUow him, he saw James the son of Zebe- dee, and John his brother, who also were in .a ship, as Peter had been when he was called, mending their nets, their nets being torn by the weight of fish which they had hauled to shore ; and straightway he called them — and they went after him in company with Peter and Andrew. The two accounts, that of St. Mattliew and St. Mark on one side, and that of St. Luke on the other, thus concurring in the place and sit- uation in which St. Peter was called, in the promise made to him, and the time when he was called, speak evidently of tlie same v-oca- tion — consequently St. Matthew and St. Mark have abridged the story". This mannner of considering the narrative seems preferable either to that of Newcome, Whitby, or Hammond" Note 21.— Part III. The wisdom of our Lord's conduct was emi- nently displayed in the choice of his apostles : they were generally chosen from the inferior ranks of life ; and most of them were fisher- men. If the disciples of Christ had been men of rank and distinction, of wealth or eminence ; if they had been esteemed for their knowledge, or literature, or political influence, these means might more or less have been employed for promoting the kingdom of the Messiah, which nearly all the Jews imagined would be of an earthly nature. The success of the Gospel, too, would have been attributed, by its enemies " Townson's Discaurses, vol. i. p. 43, 44. " To prevent trouble in noting the references to the five principal harmonies, from which my au- thorities are principallv selected. I will mention the editions referred to. Lightfoot's Jforks, folio edit. London, 1684. Archbishop Newcome's Harmony, large folio, Dublin, 17e7. Pilkington's EiangeLi- cal History, folio, London, 1747. Doddridge's Family Expositor, 5 vols. 8vo. Baynes, London. Michaelis's Works (Marsh's), 8vo. 2nd edit. 1802. 72* NOTES ON THE GOSPELS. [Part III. at least, if not by the disciples, to mere human exertions. Hence Caiaphas inquired with so much solicitude of Christ, respecting his disci- ples (John xviii. 19.), from whose unpretending life less opposition was made to the first begin- nings of Christianity : for no danger could pos- sibly be apprehended from the efforts of such inferior and illiterate individuals. In addition to these reasons for selecting the apostles from the lowest occupations, it must be remembered, that men accustomed to a sterner and severer mode of life would be so habituated to dangers and anxieties, that they would not easily be daunted by them. By this choice, too, all pre- tence that the Gospel was advanced by mere human means was destroyed ; and it appeared from the very beginning, that not many wise, or nobl^, or mighty, were called. Note 22.— Part III. ON THE TYPES OF THE NEW TESTAMENT. There is one subject in theology which has generally escaped the attention of commenta- tors and writers — the types of the New Tes- tament. If we consider the design of Revela- tion, and the plan on which the former part of the inspired pages is written, it wiU not appear improbable, or unreasonable, that we may dis- cover the same union of types and prophecies in the New, as are to be found in the Old Tes- tament. A type is a designed resemblance between two events, one of which takes place before the other. The latter of these events is of so much importance, that it is usually the subject of prophecy. It may be observed also, respecting the types, that those circumstances recorded in the Old Testament, which are now known to be typical, were not generally understood in the complete typical signification at the time they took place. Thus we cannot be assured that the offering of Isaac by Abraham was regarded by his contemporaries as typical of the sacrifice of the Son of God. It was comprehended on a future day, and the resemblance between them was so complete, that we have internal evidence, as well as the testimony of authors, that the first event was a prophetical intimation of the latter : and we well know, that the latter was the ob- ject also of a great variety of prophecies. The design of Revelation is likewise to de- monstrate to the world, that all that can or shall take place is known to God; and that every event among all the nations of the earth con- curs in accomplishing his predetermined will. That will is known and declared to be, the universal happiness of the sons of Adam, ac- complished by means which shall not clash with the freedom of human will and human actioru The New Testament, like the Old, contains a great number of prophecies, many of which have already been fulfilled, many are now ful- filling, many remain to be accomplished. The same Spirit of God dictated both covenants ; the design of the one revelation is uniform ; the plan we may naturally conclude the same ; and we may expect, therefore, that some events in the New Testament may be intended to typify those circumstances wliich are the subject of its prophecies. In the instance before us, we have a plain example of a prophecy which was delivered under circumstances which may seem to typify the event foretold. Christ assured his disciples that they should become fishers of men ; that is, they should be successful preachers of his Gos- pel. The words, in their simple meaning, must be considered only as a metaphor ; but the events which took place at the time they were spoken will possibly justify us in supposing that they are to be interpreted as an intended re- semblance, or type, of the fulfilment of our Lord's prophecy. As the net drew up so great a multitude of fishes, so also should the apos- tles on a future day bring many myriads into the Church of God. Lampe^, in his work on St. John's Gospel, has indulged his imagination very fully on this subject. He certainly demonstrates that the several objects, means, and terms, which are used by fishermen, and concerning fishing, were interpreted by the ancients in an em- blematical sense, and similar interpretations may be found in the talmudical writers. I am always anxious to avoid any fanciful meanings of Scripture, as inconsistent with sobriety and sound judgment. The imagination is the worst and blindest guide in these things. But as the subject is curious, and may probably engage the attention of theological students, I have collected some instances, which may prove the reasonableness of the supposition in question. Lampe first refers to the Old Testament, to show the propriety of considering the act of fishing, &c. to be emblematical. We read in Ezek. xlvii. 10. " And it shall be that the fishers shall stand upon it [the river], from En-gedi, even to En-eglaim : they shall be a place to spread forth nets ; their fish shall be according to their kinds, as the fish of the great sea," &c. The prophet, in the whole passage, is comparing the future progress of the Gospel to that of rivers, giving life wherever they flow ; and this same emblem is adopted in many other passages of the Old Testament, Prov. xi. 30. Isa. xix. 9, 10, &c. En-gedi and En-eglaim were situated at the north and south points of the Dead Sea. This sea then, as having covered the cities of the plain, which were consumed for their wicked- notei. Prolejfomena ad Evang. Joban. p. 12, 13. and Note 23.] NOTES ON THE GOSPELS. *73 ness, may be considered as a most appropriate emblem of tlie state of the Heatlien or Gentile ■world, and gives additional force to the passage : even that sea should be so changed by the waters of the river of life, that there, even there, should be the spreading forth of nets, and abundant success to the labor of the fishermen. Arclibishop Newcome translates the text more intelligibly than in our own version, which is rendered obscurely. The instruments of fishing, Lampe observes further, are tlie hook and the net. Men are said to be drawn as with the bands of a man : and it is the hook of judgment and restraint with which Isaiah represents Jehovah as re- straining the madness of Sennacherib. In the mode of fisliing also, two things par- ticularly resemble the ministry of the Gospel. The persevering labor required, night and day constantly at work, and although frequently disappointed, still urging, persevering, and la- boring with the hope of success. The cunning and skill requisite in this pursuit, as pertaining to the Christian teacher, is well described in Matt. X. 16. and 2 Cor. xii. 16. Ambrose remarks on this subject, " The apos- tolic implements are appropriately compared to nets, which do not kill their prey, but keep them and bring them from the darkness of the deep into the light of day." The talmudists also have used the same meta- phor. The teachers of the Law are called by Maimonides, Talm. Torah. p. 7. niin 'J"n. Petronius, Satyr, cap. 3., gives the same em- blem. The arbiter elegantiaruvi would be sur- prised to find himself in this company. Lampe quotes also from a hymn, preserved by Clemens Alexandrinus^, in which Christ is thus addressed — T&v awLOfiivuiv Hth'iyeg y.axiag 'I^d"vg uyvovg Piscator hominum Qui salvi fiunt Pelagi vitii Pisces castos Unda ex infestcL rXvy-iQij Lcuij ScXiutuyv. Dulci vit4 inescans. Plutarch also, in his Treatise on Isis and Osiris, affirms, that in the Egyptian hieroglyphics a fish was placed as an emblem of hatred. "Ev Zdc'i yovi' iv TU ngonolb) rod Ibqov ra? Adrjvag fjj' yeylvfi^ivov ^gicpog, yiqwv, xal (Uerd rovTO "equ^, ecpe^-fjg dk Ixdvg, inl naai ds innog noTUfiiog. In the vestibule of the temple at Zai, an infant, an old man, a hawk, a fish, and a hippopotame were sculptured. Each em- blem had its appropriate meaning, and the fish represented hatred, I'/O^S St fuaog, wutteq eigij- Tttt diu TTji' x^ularrat'. It was possibly in allusion to the same well- known emblem, that the ancient Clmstians called themselves ' lyOvg' . y Pad. lib. 3. in fin. ' Vide Bingham's Ecdes. Antlq. The reason he assigns is, that the word was compounded of the initial letters, '/jjaoOs, Xoiarbg, 0iov Yi'og, 2'u)T),g, VOL. II. *10 Pythagoras also, who obtained much of his knowledge from pure sources", prohibited the eating of fish. In the Epistle of Barnabas, ch. x., the wicked man is compared to fish. May.txQiog dv-^Q, o? ovH inoQsvdi] iv ^oul-q daeGav, naOwg ol lydvsg noqsvovTui iv andisi elg T(i ^Adrj. Arnold proves in his notes to the Sota of the deeply-learned Wagenseil, that . voluptuaries and sensualists were represented by the emblem of fishes. Oppian, Halieut. lib. 2. 'I/d-vni S' ovrt Siy.ij /.ttraQid\uiog, ovre Tig aiScog ^' Ov ipiluTtjg" TTuvTig yaQ Icvunatoi a).Xt\XoiOi ^vousvteg iiXatovoiv, 6 de y.QarsQoinoog at£t ^airvT' a(pav(JOT(Qovg aXXio d^ sTrtvt'j/srai aXXog IluTvov ayajV £Tf§os (?" eTiQu) noQovriv t(5tui5)Jr. Which is an exact description not only of the manner in which fishes are represented by naturalists, but an accurate account also of- the mode of life pursued by men who are with- out religion, and in a state of nature like the fish of the sea ; they are regardless of shame, and law, and justice, and affection ; always at war, and preying upon each other ; the weaker the victims of the stronger''. Note 23.— Part III. This event is placed after the miraculous draught of fishes, on the united authorities of Lightfoot, Newcome, Doddridge, and Pilking- ton. Michaelis places it after the rejection of Christ by his countrymen at Nazareth. He supposes that this event, the choosing of the twelve apostles, the sermon on the mount, the cleansing of the leper, the healing of the cen- turion's servant, the restoration of the mother- in-law of Peter, and of many other sick per- sons, took place on one day, which he therefore calls the day of the sermon on the mount ; to distinguish it from the day in which various parables were delivered, wliich he denominates the day of parables. His reasons for this order, with the remarks of his learned editor, will be considered hereafter. It is here sufficient to observe he confirms the order proposed by the other harmonists, excepting that he places else- where the miracle which was given in the last section. The scriptural authority for this arrangement is founded on Mark i. 21. After the calling of tlie four disciples, they immediately went into the synagogue on the Sabbath day, which Dod- dridge (Fain. Exp. vol. i. p. 184.) supposes to have been the next day — svdicog zolg adtSSaaiv slatWiht' sig TTjv avvayuyr'^i'. on the authority of Optatus, vol. i.p. 3. 8vo. edit. " Vide Arrangement of the Old Testament, Period VII. part iv. note 40. '' See on tliis subject also, Jones On the Figura- tive Language of Scripture. *G 74* NOTES ON THE GOSPELS. [Part III. ON THE DEMONIACS. The event related in this section, since the time of tlie learned Jos. Mede, has given rise to much discussion. One class of authorities have supposed that the Demoniacs were merely madmen, others that the bodies of human beings were actually possessed, and controlled, and governed, and inhabited by wicked and impure spirits. Among the supporters of the first opinion we find Heinsius, Exercitationes Sacrte, on Matthew iv. 24. Jos. Mede", Dr. Sykes'^, Dr. Mead", Dr. Farmer-'', Dr. Lardner°, Kui- noel, and Rosenmiiller'', on Matthew iv. 24. ; and in general all those writers of every sect who ■\\-ould believe tliat origin of the Scriptures, which appears to tliem rational. On the other side of the question may be placed the uniform interpretation of the passage in its literal sense by the ancient church, the best commentators, and all who are generally called orthodox, as desirous to believe the literal interpretation of Scripture, and the opinions of the early ages, in all points of doctrine, whether it can be brought to a level with tlieir reason or not. It is quite unnecessary to attempt to refer to all these writers ; of those, however, of a later period, who have written on this subject, may be mentioned Macknight", Bishop Newton-'', Jortin'^ (who would hardly have been expected among this number), Campbell', Dr. Adam Clarke, in his Commentary, and many others. The sum of their argument is stated by Home", Macknight", and Dr. Hales", with great fairness and impartiality. I have endeavoured to follow so good an example in the following brief summary of the respective arguments on both sides, beginning with those which are considered conclusive against the doctrine of demoniacal possessions. 1. The word demon properly signifies the soul of a dead person. It cannot be supposed that the speeches and actions recorded of the imagined demoniacs could be imputed to these. In reply to this, it is justly said, that the word '^ Works, 4th edit. fol. London, p. 28, &c. Ser- mon on John x. 20. and b. iii. eh. v. On the Demons of the New Testament. •^ Inquiry into the Demoniacs of the JYew Testament. ' Inquiry into the Diseases of Scripture. f Essay on the Demoniacs of the New Testament. ^ Remarks on Dr. Ward's Dissertations, Works, 4to. edit. Hamilton, vol. v. p. 475. and vol. i. p. 236. Discourses on the Demoniacs. '' In Matt. ' Essay prefixed to his Harmony, 4to. edit. p. 172. ' Dissertation on the Demoniacs. * Remarks on Ecclesiastical History, Works, 8vo. edit. vol. i. p. 199. ' Essay on the Words Jiajiolog, Jalfiiav, and Juuiuriov — Prelim. Dissert, vol. i. p. 182. 4to. edit, of the work on the Gospels. "" Critical Introduction, 2nd edit. vol. iii. p. 483. " Essay prefixed to the Harmony. " Analysis of Chronology, vol. ii. p. 764. See also Bishop Gleig's edition of Stackhouse, vol. iii. p. 57. and Doddridge's Lectures, vol. ii. p. 431. Kippis' edition. does not uniformly denote the spirits of the departed. 2. Amongst the heathens, lunacy and epilepsy were ascribed to the operation of some demons ; demoniacs were therefore called larvati, and cerriti. Several answers may be given to this objec- tion. — One, that it is not quite impossible but that the heathens were right. — Another, that the opinion of the heathens, whether right or wrong, is no proof that the Jews were in error ; for the demoniacs of Scripture are represented as differing from insane and epileptic persons. Compare Matt. iv. 24., where the duiuoi'i'Cofiivovg are opposed to the aeXijvintpfiivovg, the naqa- Ivriy.ovg, and the noLxilaig voaoig xul ^uadci'oig avvexof-dvovg, and in Matt. x. 1. The power to cast out devils, or demons, by whatever name the evil spirits might be called, is expressly opposed to the power of healing all other dis- eases whatever. See Luke iv. 33-36. ; compare also V. 41. with v. 40., where the same contrast is observable. 3. It is argued that the Jews had the same idea of these diseases as the heathen, and the instance of the madness of Saul, and Matt. xvii. 14, 15. John vii. 20. and viii. 48. 52. and x. 20. are adduced to prove the assertion. These passages certainly prove that lunatics, epilep- tics, and demoniacs are sometimes synony- mous terms ; but this admission, however, will only show that they were occasionally identified ; the argument deduced from the con- trast between lunatics and demoniacs, in the passages quoted above, will not be destroyed. The literal interpretation is confirmed by the recollection of the source from whence the heathens derived their ideas of demons, and their philosophy in general. Pythagoras, as I have endeavoured elsewhere to prove, probably derived much of his philoso- phy, and many opinions and institutions, from the Jews in their dispersion, at the time of the Babylonish captivity^. He was of opinion that the world was full of demons'. Thales too, the contemporary of Pythagoras, and after them Plato and the Stoics, affirmed that all things were full of demons'. And it is well known that the priests, in giving forth their oracles, are always represented as being possessed by their gods'. 'P Arrangement of the Old Testament, Period VII. part iv. note 40. ' Elvai Tiuvra lov aiQa ■ipv;(v cfinXsutv y.ai rov- rov( daifiorug te xa'i i/goia? voftitta&ai. Diog. Laert. lib. viii. § 32. ap. Biscoe, p. 285. '" Tor y.iafwv Saii.iovu)v nXi'jQtj. Diog. Laert. lib. i. §. 27. ap. Biscoe. " " They much mistake," says Mr. Biscoe", " who assert that Demoniacs abounded in the Jewish nation alone. 'We learn from the writers of other nations, that they abounded elsewhere. If they were not always known by the name of Demoniacs, they were spoken of under several other names, which signify the same thing, sach (I Histortj of the .^cts cotfjirmed, p. 283. Note 23.] NOTES ON THE GOSPELS. *75 4. Christ is said to liave adopted the com- mon language of the people, which it was not necessary to change. He was not sent to cor- rect the mistakes in the popular philosopliy of the day in which he lived. This argument talces for granted the very point to be proved. With respect also to the philosophy of the day, it would be difficult to show that our Lord sanctioned an error because it was popular. 5. No reason can be given why there should be demoniacal possessions in the time of our Lord, and not at present, when we have no grounds to suppose that any instances of this nature any where occur. In reply to this objection, it may be observed, that these possessions might then have been more frequent, that the power of Christ might be shown more evidently over the world of spirits, and that He who came to destroy the works of the Devil should visibly triumph over liim. By this act of Almighty power he con- futed also the error so prevalent among the Sadducees, which denied the existence of an- gels or spirits (Acts xxiii. 8.), and which like- wise prevailed among many of those who were distinguished for their rank and learning at that time among the Jews. Lightfoot, when speaking on this point, sup- poses that the power of demons might be per- mitted to display itself in this pecuhar manner while Christ was upon earth, because the ini- quity of the Jews was now at its greatest lieight ; and the wliole world were consequently in a state of extreme apostacy from God. He adds also, tliat the Jews were now much given to magic ; and to prevent his miracles from being- attributed to tliis source, our Saviour evoked the evil spirits, to show that he was in no con- federacy with them. Those, on the contrary, who espouse the ancient opinion, not only adduce the arguments already mentioned in reply to the objections of their opponents, but maintain much that is laid down in the following positions, which have ever appeared to me decisive in favor of the popular opinion. I. The heathens had an idea of beings supe- rior to men, but inferior to the one Supreme God. Cudworth' enumerates many instances. Among others he quotes Plato's expression, that as ivQvy.Xttrai^, rvinfuJ.rjjTTOi" ,9(0tfu0tjT0c'^ , 9iuXiq7T- roc, ifot^uXijTiroL'^, ni'-d-iortg' , Bacchantes^, Cerriti^ , Larvati'', LymphaticiJ , JYocturnis Diis, Faunisque agitati''." ■ Intellectual System, vol. i. book i. ch. iv. p. 232. Birch's 4to. edition, London. 1743. b 'E; J aarptrrat 61 Kal EVpvKXeirai iKaXovvTO, &c. schol. in Aristophan. Vesp. p. 503. c Plato Jn PliiBiL d ^pevuiiaviii Tisu 0s6(l)o(yriTos,JSisch. Agamemnon, 1149. c Scholia in Sophoc. Antig. ad. v. 975. f Herod. Melpom. . lib. 25. s. 24. and lib. 27. s. 83, &c. k lb. lib. 30. s. 24. there were uoutoI y.al yei'i'ijrol Qeol, visible and generated gods ; and Maximus Tyrius, (Jw/xQ/oi'Teg 0ea, co-mlers with God, &c. The Jewish and Christian ideas of angels and spirits are in some respects similar. Both be- lieve that these inferior beings may possess some influence by the permission of the Deity, in the concerns of mankind : and the opinion is neither hostile to reason or Scripture". n. The doctrine of demoniacal possessions is consistent with the whole tenor of Scripture. Evil is there represented as having been intro- duced by a being of this description, which in some wonderful manner influenced the immate- rial principle of man. The continuance of evil in the world is frequently imputed to the con- tinued agency of the same being. Our ignor- ance of the manner in wliich the mind may be controlled, perverted, or directed, by the power of other beings, ought not to induce us to reject the opinion. We are unable to explain the operation of our own thoughts, but we do not therefore deny their existence. III. The doctrine of demoniacal possessions is likewise consistent with reason. We ac- knowledge that a merciful God governs the world, yet we are astonished to observe that exceeding misery is every where produced by the indulgence of the vices of man. An ambi- tious conqueror will occasion famine, poverty, pestilence, and death, to hundreds of thousands of his fellow-men, whose lives are blameless and tranquil. If one man may cause evil to another, is it not probable that evils of a differ- ent kind might be produced by means of other beings, and the moral government of God re- main unimpeached .' We are assured that in the great period of retribution, other beings than man will be condemned by their Creator. The Scripture affirms tlxis fact, that other ac- countable and immortal beings, superior to manldnd, have been created, some of whom have not fallen ; wliile others, under the influence of one who is called Satan, or the Devil, aposta- tized from God, perverted the mind of man, are still persevering in evil, are conscious of their crimes, and are now reserved in chains of dark- ness to the judgment of the great day. A fu- ture state alone can explain the mystery of the origin and destiny of man, and his rank in the universe of God. The whole supposition, that the demoniacs spoken of in Scripture were madmen, is crowded with difficulties. But let us take for granted the ancient and orthodox opinion ; let us believe Christ to be divine, and preexistent, conversant witli the world of spirits, as well as with the world of men; and if we then trace the progress of that evil he was ap- pointed to overthrow from the beginning to the end, how much more easy and rational is t!ie belief, that he exerted over this demon the power he will hereafter display at tlie end of ths " Locke's Essay, book ii. ch. ii. sect. 13. fin. 76* NOTES ON THE GOSPELS. [Part III. world, when apostate devils and impenitent men wUl be associated in one common doom ? IV. The facts recorded of the supposed de- moniacs demonstrate also that they were not merely madmen. The insane either reason rightly on wrong grounds", or wrongly on right grounds, or blend the right and wrong together. But these demoniacs reasoned rightly upon right grounds. They uttered propositions undenia- bly true. They excelled in the accuracy of their knowledge the disciples of Christ himself; at least, we never hear that either of these had applied to our Lord the epithet of the Holy One of God. They were alike consistent in their knowledge and their language. Their bodies were agitated and convulsed. The powers of their minds were controlled in such manner that their 'actions were unreasonable ; yet they ad- dressed our Lord in a consistent and rational, though in an appalling and mysterious manner. Our Lord answered them not by appealing to the individuals whose actions had been so ir- rational, but to something which he requires and commands to leave them ; that is, to evil spirits, whose mode of continuing evil in this in- stance had been so fearfully displayed. These spirits answer him by evincing an intimate knowledge both of his person and character, which was hidden from the wise and prudent of the nation. The spirits that have apostatized are destined to future misery — their Judge was before them. " Ah, what hast thou to do with us, in our present condition," they exclaim, " Art thou come to torment us before our time ? " And they entreat him not to command them to leave this earth, and to g'o to the invisible world'". The demons believed and trembled. It is an admirable observation of Jortin on this point, that where any circumstances are added concerning the demoniacs, they are gen- erally such as show that there was something preternatural in the distemper ; for these af- flicted persons unanimously joined in giving homage to Christ and his apostles ; they all know him, and they unite in confessing his Divinity. If, on the contrary, they had been lunatics, some would have worshipped, and some would have reviled our Saviour, according to the various ways in which the disease had affected their minds. V. The other facts recorded of the demoniacs are such that it is impossible to conclude that they were madmen only. The usual and prin- cipal of these is that most extraordinary event of the possession of the herd of swine, by the same demons which had previously shown their malignity in the human form. It has ever been found impossible to account for this extraordi- nary event^, excepting upon the ancient and lit- eral interpretation of Scripture. " Luke viii. 28-31. " Remarks on Ecclesiastical History, Works, 8vo. edit. vol. i. p. 199. " The Socinian version of the New Testament A singular instance of the absurdities into which some have been led, in their endeavours to overthrow the testimony of Scripture, and es- tablish some proposition in its place which may seem more rational, or, as they very strangely think, more philosophical, may be found in Lardner, vol. i. p. 239 ; who, among the various opinions which had been advanced on the sub- ject of the demoniacs, mentions one which en- deavours to account for the destruction of the herd of swine, by imagining that Christ drove the lunacy, and not the demons, from the man into the swine. VI. It cannot be supposed, as Doddridge ob- serves, that our Lord humored the madmen by adopting their language, and inducing his disci- ples to do the same. "Hold thy peace, and come out of him — What is thy name — thou un- clean spirit," &c. These are all expressions which imply truths and doctrines of infinitely greater moment than any which could be con- veyed to the minds of his hearers by flattering a madman, or increasing and encouraging the religious errors of a deluded and wicked gene- ration. Dr. Lardner, in his remarks on Dr. Ward's Dissertations, quotes a letter from liis friend Mr. Mole, which accurately expresses the feel- ing that induced so many to reject what appears to me to be the plain narrative of Scripture. " This affair of the possessions is an embarrass- ment, which one would be glad to be fairly rid of," &c. It is the part of reason to examine the evidences of revelation. When reason is satisfied of its truth, as it must be, its only re- maining duty is to fall prostrate before the God of reason and Scripture, and implicitly to be- lieve the contents of the Sacred Volume in their plain and literal meaning. This stage of our existence is but the introduction to and the preparation for another, and it seems therefore but rational and philosophical to conclude that some things would be recorded in revelation, which should serve as links to connect the visi- ble with the invisible world. Among these may be considered such facts as the resurrection — the three ascensions — the visits of angels — the sud- den appearances of the Jehovah of the Old Testament — the miraculous powers of prophecy conferred upon the favored servants of God. Among these events also, I would place the fact of demoniacal possessions. As at the transfiguration Moses and Elias appeared in glory, to foreshow to man the future state of the blessed in heaven ; so also do I believe that the fearful spectacle of a human being pos- sessed by evil spirits was designed as a terrible representation of the future punishment. The demoniac knew Christ, yet avoided and hated has no note on this part. With the usual modesty, however, whicli cliaracterizes the writers of this scliool, Evanson is quoted to prove the whole his- tory of the Gadarene demoniac (Lvike viii. 27-40. ^^ to be an interpolation. Note 24, 25.] NOTES ON THE GOSPELS. *77 him. An outcast from the intellectual and re- ligious world, he grieved over his lot, yet he could not repent. In the deepest misery and distress, he heightened his own agony by self- inflicted torments. The light of heaven, which occasionally broke in upon his melancholy dwelling among the tombs, served only to make more visible the darkness of his wretchedness, and embittered every anguish and suffering by tlie torturing remembrance of what he ivas and what he might have been. Although I have not met with the opinion elsewhere, I cannot but consider, that we are here presented with a fearful and overwhelming description of the future misery of the wicked, by the visible power of the Devil over the bodies and souls of ; men. The account of demoniacal possessions ' may be regarded as an awful warning addressed to mankind in general lest they also come into the same state of condemnation. At the last day, when every eye shall see Him, and every knee bow down before Him, many, like the raving demoniac, shall hail the same Saviour, who died to redeem them, witli unavailing horror and despair. Many like the demoniac , will be compelled to acknowledge his Divinity — \ " We know thee, who thou art, the Holy One of God," — while they join in the frantic and piercing cry, " Art thou come to torment us ? " It appears to me also, that the demoniacs powerfully represent to us the state to which all the sons of Adam would have been reduced for ever, if the Son of God had not descended fi'om heaven, to accomplish the wonderful plan of redemption which is revealed in the Inspired Writings. The experience of common life, in- deed, not unfrequently sets before us many de- plorable instances of the exceeding degradation to which the human mind may fall, when it be- comes the slave of the passions, uninfluenced by religious principle. We seldom sufficiently appreciate the incalculable benefit which has already accrued to the world from the influence of the Christian religion. With respect, then, to the demoniacs of the New Testament, we may conclude, that it is with this doctrine as with many others in the New Testament. The traditional, popular, lit- eral, and simplest interpretation is most proba- bly correct, for this very satisfactory reason, that the difficulties of the new interpretation I are always greater than of that which is rejected. I We have here the actions of the Saviour and ^ the Destroyer. On one side we have the won- derful doctrine, that it has pleased the Almighty to permit invisible and evil beings to possess tliemselves in some incomprehensible manner of the bodies and souls of men. On the other we have Christ, the revealer of truth, establish- ing falsehood, sanctioning error, or encouraging deception. ' We have the Evangelists inconsis- tent with themselves, and a narrative, v.'hich is acknov/ledged to be inspired, and to be intended YOL. II. for the unlearned — unintelligible or false. Be- tween such difficulties I prefer the former ; and, if I cannot comprehend, I bow my reason to the Giver of reason, and confess with reverence the superiority of Revelation. The diffisrence between Christianity and philosophy, or the mode of speculating which assumes that title, may be said to consist in this : — in matters of philosophy, the vulgar may be in error, and the speculatist may be right. But, in Christianity, the popular opinion is generally right. The speculator, the philosopher, who would fashion Christianity according to his own notions of truth and falsehood, of right, or wrong, gener- ally concludes with error. Note 24.— Part III. This section is placed here on the united au- thorities of the five harmonists, and on the Scriptural authority of Luke iv. 38. \4i>aaj6ig, Se ill Trig avvccyMyrig, elaijldei', &c. The cure of Peter's mother-in-law is placed by St. Mat- thew after the healing of the centurion's ser- vant. This miracle may have been wrought more particularly to confirm the faith of the apostles. Pilkington, who has observed the order of St. Mark and St. Luke, and rejected the sup- position of Osiander and Macknight, that St. Matthew wrote in order of time, has well de- fended the decision of the several harmonizers on this point. — Pilkington's Evang. Hist. &c. Notes, p. 17. Note 25.— Part III. In placing the tour throughout Galilee, after the cure of Peter's wife's mother, all the har- monists are agreed. The scriptural authority is to be found in St. Mark, i. .32. ' Oiptug St yevo- fiivTjg. Michaelis adds here various other cures and miracles ; and Dr. Doddridge has come, in some respects, to the same conclusions. Neither are Lightfoot, Newcome, and Pilking- ton agreed in the texts they would combine together in this section. The Evangelists de- scribe the journeying? of Christ through Galilee in such very genera! terms, that it appears im- possible to appropriate every expression to its particular journey. Neither does it seem ca- pable of demonstration that it was so designed. Our Lord now began to manifest himself publicly by his miracles, and to direct the attention of the Jews to his claims as their Messiah. 78* NOTES ON THE GOSPELS. [Part 111. Note 26.— Part III. ON THE MEANING OF ISAIAH Uii. 4-12. The chapter of Isaiah, from which the Evangelist quotes the above passage, has been justly considered to contain a complete descrip- tion of the sufFerings of Christ. Because the Evangelist has applied the words of the Prophet to the cure of diseases, the Socinian writers have endeavoured to prove that the doctrine of the atonement ought not to be, and cannot be, deduced from this passage of Isaiah. They utterly reject the propitiatory sacrifice, which is there represented as offered for the sins of men ; and for the purpose of doing away the force of the expressions which so clearly convey this idea, the adversaries of the doctrine of the atonement have directed against this part of Scripture their principal attacks. They have endeavoured to prove that Christ is not here described as an □B'X, or sacrifice for sin, and that the sacrifice itself is not truly propitiatory. They further argue that the word bear sins, signifies to bear them away or remove them ; and that consequently nothing more is meant here than the removing away from us our sins and iniquities by forgiveness. Archbishop Magee, in his invaluable work On the Atonement, has devoted much labor to the Unitarian objec- tion, and carefully analyzed every word in the whole passage. He candidly and fully, as an inquirer into truth ever should do, submits to the readers the difficulties in question, and concludes the discussion by establishing the propriety and certainty of the usual application of tlie passage to the sufferings of Christ, as the vicarious sacrifice for the sins of mankind. It would be impossible in the short space of a note to enter into all the elaborate criticisms of the learned Archbishop. His conclusions, which are most satisfactory, can only be here given. He understands ir^n and dcffdevelccg to relate to bodily pains and distempers, and 1J^ND3 and v6aovg to refer to diseases and torments of the mind — he refers the former clause signifying Christ's removing the sicknesses of men by miraculous cures, and the latter to his bearing their sins upon the cross, and he has adduced many examples in support of this in- terpretation. " Isaiah and Matthew," to use his own words, " are perfectly reconciled, the first clause of each relating to diseases removed — the second to sufferings endured. And by the same steps by which the Prophet and the Evangelist have been reconciled, the original ob- jection derived from St. Matthew's application of the passage is completely removed, since we find that tlie bearing applied by the Evangelist to bodily disease is widely difl^eront from that wliich is applied to sins ; so that no conclusion can be drawn from the former use of the word. which shall be prejudicial to its commonly re- ceived sense in the latter relation. " One point yet, however, demands explana- tion. It will be said, that the prophet is no longer supposed to confine himself to the view of our redemption by Christ's sufferings and death ; but to take in also the consideration of his miraculous cures ; and the Evangelist, on the other hand, was represented as not attend- ing merely to the cures performed by Christ, with which alone he was immediately concerned, but as introducing the mention of his sufferings for our sins, with which his subject had no natural connexion. Now to this I reply (says Archbishop Magee) first, with regard to the prophet, that it is not surprising that so dis- tinguishing a character of the Messiah, as that of his healing all manner of diseases with a word, and which this prophet (in chap. xxxv. 5.) has depicted so strongly, that our Saviour repeats his very words (Batt's Diss. 2nd edit. p. 109.) and refers to them in proof that he was tlie Mes- siah (Matt. xi. 4. and Beausobre in loc.) — it is not surprising, I say, that this character of Christ should be described by the prophet. And that it should be introduced in this place, where the prophet's main object seems to be to unfold the plan of our redemption, and to represent the Messiah as suffering for the sins of men, will not appear in any degree unnatural, when it is considered that the Jews familiarly connected the ideas of sin and disease, the latter being con- sidered by them the temporal punishment of the former (for abundant proof of this see Whitby on Matt. viii. 17. and ix. 2., Drusius on the same, Crit. Sac. torn. vi. p. 288., and Doederl. on Isaiah liii. 4. and Martini also on the same passage). So that He, who was described as averting by what he was to suffer, the penal consequences of sin, would naturally be looked to as removing, by what he was to perform, its temporal effects ; and thus the mention of the one would reasona- bly connect with that of the other, the whole of the prophetic representation becoming, as Ken- nicott happily expresses it, ' Descriptio Messise benevolentissime et agentis et patientis.' (Diss. Gen. § 79.) "That the Evangelist, on the other hand, though speaking more immediately of bodily diseases, should at the same time quote that member of the prophecy, which related to tlie more important part of Christ's office, that of saving men from their sins, will appear equally reasonable, if it be recollected that the sole object in referring to the prophet concerning Jesus, was to prove him to be the Messiah ; and that the distinguishing character of the Messiah was to give knoivledge of salvation unto his people, by the remission of their sins (Luke i. 77.) So that the Evangelist may be considered as holding this leading character primarily in view ; and, at the same time, that he marks to the Jews the fulfilment of one part of the pro- Note 27.] NOTES ON THE GOSPELS. (9 phecy, by the healing of their bodily distempers, he directs their attention to that other greater object of our Saviour's mission, on which the prophet had principally enlarged, namely, the procuring forgiveness of their sins by his suf- ferings. And thus the present fulfilment of the prophecy was at the same time a designation of the person, and a pledge of the future more ample completion of tlie prediction. Cocceius gives this excellent explanation of the passage in question : ' He hath taken on himself (sus- cepit) our sorrows, or sufferings, eventually to bear them away, as he has now testified by the carrying away our bodily distempers.' "If, after all that has been said, any doubt should yet remain, as to the propriety of thus connecting together, either in the Prophet, or in tlie Evangelist, the healing of diseases, and the forgiveness of sins, I would beg of the rea- der to attend particularly to the circumstance of their being connected together frequently by our Lord himself. Thus he says to the sick of the palsy, when he healed him, ' thy sins be forgiven thee'' (Matt. ix. 2.) And that bodily diseases were not only deemed by the Jews, but were in reality, under the first dispensation, in many instances the punishment of sin, we may fairly infer from John v. 14., where Jesus said to him whom he had made whole, ' sin no more, lest a worse thing come unto thee.'' It should be observed also, that what in Mark iv. 12., is expressed, ^ and their sins should he for- given them,'' is given in Matt. xiii. 15., ' and I should heal them.'' See also James v. 15. and Isaiah xxxiii. 24., and observe the maledictions against the transgressors of the Law, in Deut. xxviii. 21. See also Grot, on John v. 14. and Pole's Syn. on Matt. ix. 2." None will tiiink this extract too long, who are aware of the great importance of the sub- ject in discussion. The researches of this learned writer afford another proof, if any were wanting, that in proportion to the extent of in- quiry, and the increase of our knowledge, will ever be the confirmation of the great doctrine of the Atonement and the Divinity of Christ. It is sincerely to be hoped, that no theological student will permit his library to be unprovided with this valuable work of Archbishop Magee On the Jitonement. Note 27.— Part III. The arguments of Newcome and Lightfoot have principally induced me to give this place to the cure of the leper, contrary to the authority of Doddridge, who has preferred the order of St. Matthew's Gospel, and arranged it after the Sermon on the Mount. The expression in St. Matthew's Gospel, on wliich this opinion is founded, is in Matt. viii. 1. KuTaSdvTi, dt. avra (xnh Tov o^ovg — and nul iSov. The same ex- pression has induced Mr. Jones, in his Vindica- tion of St. Matthew's Gospel, to conclude that this Evangelist had observed the due order of time. But Archbishop Newcome justly ob- serves, that, according to St. Luke, this miracle was performed in a certain city (Luke v. 12) ; and that the expression in Matt. viii. 1. refers only to the multitudes following liim ; and the words xal Idov are only used as an introductory phrase for the better transition from one part of the history to another. Many expressions apparently fixing the time of events, must be considered in this point of view, such as iSiiv Jfi — >tat iyii/STO, xul il6{x)V, xal ngoasldiiit', sl- oeWovti, 6i, nsQLTiaTW 8h, xal dvol^ug ih (jr^jia — T(5re, |UFTd TuvTix, Hv, iv Tar^ ■rj/jiQuig inelvaig, if fiiq T(hv rifieQWv'-'. It may be observed also in support of the ar- rangement now adopted, that our Lord would not have said to the leper, if he had performed the cure in the presence of the great multitudes that followed him as he came down fi-om the mount, " See thou tell no man : " neither is it probable that the leper, being so utterly un- clean, would be found among the crowd. Lightfoot also has remarked, that St. Mat- thew was solicitous to proceed at once to the Sermon on the Mount, for wliich purpose he mentions several miracles together, without at- tending to the order in which they took place. Eichhorn has observed the same order. There does not appear to be sufficient reason for sup- posing that two lepers were cleansed. Both among Jews and Gentiles the leprosy has been considered as a most expressive em- blem of sin, the properties and circumstances of the one pointing out those of the other. The leprosy, like sin, begins with a spot, a sim- ple hidden infection, soon spreading over the whole body, and communicating its contagious nature to every thing which it can either touch or influence. This disorder, like sin, is hereditary, and was deemed incurable by mere human means. Among the Jews, God alone was considered able to remove it, and its cure was uniformly at- tributed to divine power. In like manner, the contagion of sin, its guilt and its consequences, can only be removed by the hand of God ; all means without his especial influence can be of no avail. In effecting the cure, our Lord asserted his sovereignty, by the phrase, "I will — be thou clean." Our Saviour begins by prefiguring his power to forgive sin in its fullest extent by the cure of the leper ; he soon afterwards publicly proclaims it in the case of the sick of the palsy, when he said, " But that ye may know that the Son of Man hath power on earth to forgive sin," &c. " Chemnitius, Harm, proleg. p. 17, 18; Jones's Vindication of St. Mnttheio's Gospel ; apud New- come's notes to the Harmony, p. 14. 80* NOTES ON THE GOSPELS. [Part 111. Note 28.— Part III. Note 29.— Part 111. Christ commanded the leper not to tell any man till he had shown himself to the priest, as a testimony unto them. He charges the man to be silent on the subject of his cure, that the jealousy of the Romans, or of the Jewish rulers, should not be excited ; and that his min- istry should not be disturbed and interrupted by the clamors of the people, who sometimes in their zeal endeavoured to make him a king. He directed him also to the priest, and to offer the usual gift. In the Levitical Law it was the office of the priest alone to testify that the dis- ease was cured. The man was sent, therefore, that the priest might look upon him, and declare him clean; and thus a legal proof might be giveii to the people, and a testimony be afforded to tlie priests themselves, that a Greater than the priest was among them, who could heal all diseases by a word, and even the disease of the leprosy. But if the leper who had been cured had told the priest, before he was pro- nounced clean, that he had been healed by our Saviour, his jealousy might have refused to ac- knowledge the completion of the cure ; and the man was therefore charged to be silent. Our Lord could not have offered a more evident proof of his Divinity than this cure of the leper ; for there was a prevalent tradition among the Jews, that when the Messiah should appear he should heal the leprosy. As some objections have been proposed con- cerning the propriety of our Lord's conduct in commanding the man whom he had cured of his leprosy to keep silence on the subject, I would direct the attention of the reader to the fol- lowing admirable observations of the learned Witsius. " Si ad ea quae sequuntur attendamus, mani- festum fiet, non esse indictum huic homini per- petuum silentium ; sed duntaxat usque dum purgationem sui purgasset sacerdotibus, eamque testatam fecisset doni imperati oblatione. Ni- mirum non modo volebat Jesus divinse legis re- tinens videri, quod erat revera : sed et miraculo suo fidem fieri ab ipsis sacerdotibus, et tum demum illud publicari. Ut autem fides ei fieret a sacerdotibus prasveniendi erant, antequam fama miraculi in Galilaja facti ad Hierosolymi- tanorum aures perveniret ; ne sacerdotes, quorum ca notio erat, invidias veneno tacti, aut lepro- sum eum fuisse, aut a lepra bona fide curatum esse, ncgarcnt. Ideo eum Jesus svOiwg i^i6ule, protinus facessere jussit, ne fama anteverteret, et silentium imperavit, donee se sacerdoti explo- randum stitisset, et permissum ipsi esset munus suum offerre ; quod non licebat nisi post solem- nem sacerdotis declarationem. Ab eo tempore fas sanato fuit in urbem ingredi," &c. — Witsii, Meldemala Leidensia, Dissert, v. p. 253. Where the harmonists are all agTeed in the arrangement of any particular event, which very frequently occurs, it will only be necessary to refer the reader to those harmonists, by whose authority I am principally directed. The cure of the sick of the palsy is placed after that of the leper mentioned in Matt. viii. 2-4. by Doddridge, Newcome, Lightfoot, PUkington, Eichliorn, and Bishop Richard- son, apud Usher's Annals, p. 821. For the reasons why the order of St. Mark and St. Luke is adopted here, instead of tliat of St. Matthew, vide Doddridge, Fam. Exp. vol. i. p. 245. Mark connects this story with that of the leper ; the word Evdiwc, says Archbishop New- come, fixes the order (Mark. ii. 2.) St. Luke does not specify the time, and St. Matthew, who seems to have deferred the narration of many facts, that the Sermon on the Mount might be introduced early to the Jewish reader, to whom he particularly addressed his Gospel, places several events between the cure of the leper and the paralytic. St. Luke relates the cure as happening only on a certain day, ^ys- vSTO iv /ilia TWi' Tj^we^wj'. Our Lord asserts here, for the first time, his power to forgive sins, which he demonstrates also by another miracle, and declares himself greater than any prophet. He gradually reveals his mission as the minds of his hearers were able to receive it, and till the time should come when he should appear at Jerusalem before the rulers of the people. The Jews believed that all disease was the consequence of sin, j^;? xSn [niD'' |''X, and that the diseases of the body were not healed till the sins that occasioned them were forgiven. I meet in Schoetgen this quotation. JVcdarim, fol. 41. 1. "Dixit R. Chija fil Abba, nuUus cegrotus a morbo sanatur, donee ipsi omnia peccata remissi sunt. r'?ina NDiJ nSinn |''X rnun;? Sd hv iS I^SmnK? Ij;." a T. Bah. Sabbat, fol. 55. 1. Midrach Kohelet, fol. 70. 4. apud Gill on Matt. ix. 2. Kimclii too, on Psalm xli. 5. has observed : " When God shall heal the diseases of the soul, then, after the expiation of its sins, the body also shall be healed." The Jews believed, on their own principles, that he, who could thus display the attributes of Deity, was the Messiah. Our Lord appeals, therefore, on his usual plan, to their received opinions, and asserted his high dignity by actions. Whitby, in Matt. ix. 3., supposes that the paralytic was suffering under the punishment of some particular sin, and the removal of the disease signified only the forgiveness of that particular offence. Whereas Lightfoot, on the contrary, argues tliat the restoration of the sick of the palsy was accompanied with the remission of all his past transgressions.— Note 30, 31.] NOTES ON THE GOSPELS. *81 Vide Schoetgen, Hora, Hebraka, vol. i. p. 93 ; Lightfoot ; Whitby and Gill in loc. Note 30.— Part III. Lightfoot, Archbisliop Newcome, and Doddridge, place the calling of St. Matthew in its present order, and separate that event from the feast which was given afterwards in his house. They reason, from Luke viii. 41. and Mark v. 22., that many events occurred, and much time elapsed, from the calling of Matthew to t!ie %dsit of Jairus which took place at the feast. Matt. ix. 10-13. Michaelis, Pilkington, and Bedford, in his Scripture Chronology, unite these events. [s it not probable that our Lord proposed some useful lesson by thus calling Matthew from the Receipt of Custom ? The Jews ex- pressed the utmost contempt and hatred of all tliose of their countrymen, who accepted the office now held by St. Mattliew. In their opinion, vows made to thieves, murderers, and publicans, might be broken. These persons were regarded by them as profane — shepherds, alms-gatherers, and publicans — ,rj;n ['SlD£3 iSx TDDlOl r>c3;i, Their repentance also was con- sidered very difficult. The Jerusalem Targum has the follo'nT.ng canon, Demai, fol. col. 3. nnna ini« I'nn "nj nB'j'rti; i3n. "A Pharisee that becomes a Publican they remove from his order ; but if he leaves his profession they re- store him to his order again." St. Matthew appears to have been, from Ms official situation, which must have made him more generally known, the most suitable of all the apostles to become the writer of the first Gospel ; and he was an eyewitness also of what he records. The others, excepting St John, and perhaps St. Peter, who probably dictated, or at least super- intended St. Mark's Gospel, were men of but little education, and not much known to their countrymen. Our Saviour, by calling St. Mat- thew, intended perhaps to reprove the self- righteousness and arrogance of the Pharisees ; and to show tliem, that the most despised among men were preferred before them in the sight of God^ In addition to the reasons assigned by Light- foot for separating the in\utation to the feast at the house of Matthew, from the call of that Apostle, it may be observed, at that feast our Lord spake in parables. But this mode of teach- ing was never adopted tUl the Scribes and Pharisees had imputed his castmg out of devils to the agency of an evil spirit. I have not thought it deserving of considera- tion, whether Matthew and Levi were different persons. It is the general, and, I cannot but chink the correct opinion, that they were the ' See Talmud in jYedarim, per. 3. halac. 4. and Sanhed. per.l. fol. 24. ap. Lightfoot, vol. i. p. 660. VOL. II. 11* same. I insert the words of Rosenmiiller as expressing my own opinion. "An diversa tantum sint nomina unius ejusdemque persons, an vero duo portitores simul v^ocati sint a Christo, equi- dem definLre non ausim. Q,uum tamen Marcus et Lucas in plerisque cum Matthseo consentiant, et alii etiam apostoli binomines fuerint (Simon Petrus, et Lebbseus Thaddaeus) prEeferenda esse videtur eorum sententia, qui Levin et Matthseum diversa tantum esse nomina unius ejusdemque personaB existimant." — RosenmuUer, Scholia jY. T., vol. i. p. 193. Note 31.— Part III. on the nuaiber of passovers duristg our lord's ministry. There are four passages in St. John's Gos- pel which are considered by the majority of harmonizers, as intending to express the num- ber of Passovers, and tlie consequent duration of our Lord's ministry. They are the following — ii. 13., Kul iy/iig ri^ to iKxa'/a twv 'laSulo)!', Xttl d.vi6rj slg 'legoadlvfiu 6 ' Irjaovg. The second is, v. 1., Mbt^. tuvtu ^iv Logrri Tav 'Isda- low, y.al dviSr] 6 ' Ir/aov; el; 'leQoaolvua. The third, vi. 4., 'Hv 6t lyyiig to ndiaxu, i^ iogrri t5iv ^luSalojv. The fourth, xi. 55./ Hv ds iyyvg m ndaxtt tS)v ' lySalojv. Upon the right construc- tion indeed of the second of these, the ques- tion of the duration of our Lord's ministry may be said to depend. The generally-received opinion is, that our Lord's ministry lasted three years and a half, during which time four Pass- overs were celebrated. The second of these passages, however, does not appear to warrant the supposition that a Passover is the feast in- tended, and consequently no argument can be deduced from these passages to ascertain the duration of our Lord's ministry. In all the other three passages, St. John uses the words to Trda/a, to express the Passover, in the second he uses only the word lo^rrj. Now this, it is evident, does not assert that the feast here meant was a Passover. If we may judge from the other passages of St. John, without taking into consideration the other Gospels, we may say that the omission of the article demonstrates that he could not mean a Passover ; as the article is inserted in every other passage where the word to^Ti^ is used, as referring to the feast of the Passover. It is found also in the seventh chapter, where the same expression is given in reference to the feast of Tabernacles. On examining the other Gospels, we shaU see, that though St Mark has once used the word without the arti- cle, when speaking of the feast of the Pass- over, and St. Luke also has done the same thing, yet St. jMatthew, like St. John, has uniformly preserved it ; and so indeed have all the Evan- gelists, with these two deviations only. 82* NOTES ON THE GOSPELS. [Part III. Matt. xxvi. 2. to nuaxa yli'siai. 5. fir^ &v T-i] tOQTTJ. xxvii. 15. y.azu de koQirji'. Mark xiv. 1. 'Hf d^ rb ndca/a, &c. 2. Mri iv TTi koQiri. The exception referred to is, — Mark xv. 6. xuia ds Loqir^t'. Luke ii. 41. ^r^ kogr-q ts n&a^n. But in xxiii. 17. y.ux' Ioqt^v. John in this instance only uses the word toQiri, without the article. Compare the pas- sages John ii. 23. — iv. 45. — vi. 4. — vii. 2. — vii. 8. 10. 11. 14. 37.— xi. 56.— xii. 12. 20.— xiii. 1. 29. These passages, in which eo^ttj is without tlie article, may denote the feast of the Passover, and may in fact be considered as the same : and it may be observed, therefore, that the expression y.ax' .loQxyiv is an idiomatical phrase, similar and equivalent to kkz' exog, the construction of which depends on nag, or ly.ac,og, understood. In this manner we must supply the ellipsis by St. Luke, who uses the expression yuxd. nav a6.6Saxov (Acts xiii. 27.), y.ar' koQx^v therefore will mean xard naauv koqx-riv, or feast by feast ; as xttx'' exog, signifies year by year : and as the propriety of the latter expression would be destroyed by the insertion of the article to, so, to render the phrase ««r' koQxrn', analogous in its Construction, it was necessary that the arti- cle should be omitted. This therefore is done ; and though some MSS., since the time of The- ophylact, have inserted the article, yet the quo- tations from Origen have not the article, and Ireneeus refers to the verse in such a manner that there is no reason for supposing that it was found in his MS. It is omitted too in the Codex Alexandrinus, Cod. Vaticanus, Cod. Bezse, and most of the Greek MSS". The course of St. John's history seems to imply rather that this feast was not a Passover. He relates that our Saviour remained in Judsea after the first Passover in his ministry, till he knew " how the Pliarisees had heard that Jesus made and baptized more disciples than John." He then left Judaea, and departed through Sa- maria into Galilee. He then went to Caper- naum (vide chap, iv.), and after this, says the Evangelist, was a feast of the Jews. It is therefore, Mr. Benson' observes, natural to im- agine that this was a feast of Pentecost, or Tabernacles ; because there lias been nothing related by the Evangelist which can imply so great a lapse of time, as intervened between Passover and Passover. On the other hand it has been argued, that the feast, mentioned in ver. 1, was a Passover, from what Jesus says to his disciples at Sychar (John iv. 35.) " Say not ye. There are yet four months, and then cometh harvest." From this expression it is supposed that it then wanted " Vide Marsh's Michaelis, vol. iii. notes, p. 60 ; Benson, p. 253. (■ Chronology of Christ's Life, p. 245, 248, 249, four months to harvest ; that is, to the Passover, at which time the Jews' barley harvest began (Lev. xxiii. 11, &c.) ; consequently the next of tlie three great feasts of the Jews would be that of the Passover ; and as Christ had so lately left Jerusalem for fear of the Jews, it is con- cluded, by those who maintain this opinion, that no other inducement but that of a great feast would have carried him thither so soon again. In reply to this, it is said, that our Saviour in these words merely alluded to a proverbial ex- pression among the Jews, that between tlie seedtime and harvest tliere elapsed a period of four months. And, from the context, we are still more induced to suppose it was a pre- vailing idiom, signifying there was no necessity for delay ; that the fields were already ripe, and ready for the laborers to begin their work, figu- ratively alluding to his reception among tlie Samaritans. The words, "lift up your eyes and look upon the fields, for they are w^Jte already to harvest," seem most pointedly to re- fer to the actual appearance of the surrounding country ; for it does not appear probable, par- ticularly as our Saviour was accustomed to draw Ms illustrations from surrounding objects, that he would have adopted this metaphor had he been encompassed with the desolation of winter, or that season of the year which pre- ceded harvest. The history, therefore, of this portion of our Lord's ministry, is as follows : at his Jiist Pas- sover he went up to Jerusalem, and continued in Judsea for two or three weeks after it, bap- tizing, " though he himself baptized not, but his disciples " (John iv. 2.) His rapid and ex- tensive success having excited the observation of the Pharisees, he thought it prudent to quit Judaea, and passing through Samaria in the midst of the harvest, impressed upon his disci- ples the readiness of the Samaritans to receive his doctrines, by an illustration very beautifully drawn from the scenes and operations which were passing before them. He then continued his journey into Galilee (it was but a three days' journey from Jerusalem to GalUee), and, after remaining there for a few weeks, returned again to Jerusalem, according to Cyril and Chrysostom, to celebrate the feast of Pentecost, or, according to others, at a somewhat later period to celebrate the feast of Tabernacles. The most formidable objection to the sup- position that the miracle at the pool of Bethesda, and the subsequent plucking of the ears of corn, took place at the feast of Pentecost, is given by Archbishop Newcome. This author supposes that a whole year probably elapsed between the conversation with Nicodemus at the first Passover, and the miracle at Bethesda ; and he gives a calculation of the probable periods that he supposes must have transpired between the several events ; allowing the shortest time possible for each. According to Note 31.] NOTES ON THE GOSPELS. *83 this calculation, he makes it appear that four months and a half must at least be allowed ; and, as the Pentecost was only fifty days after the Passover, this statement alone will be suffi- cient to prove that the miracle at the pool of Betliesda could not have been wrought at Pentecost. I have endeavoured to compress his reasoning within the shortest compass. After the Passover in which Christ conversed with Nicodemus, we read, John iii. 22., that Christ remained in Judsea, and baptized, that is, his disciples who were with him baptized, (John iv. 2.) Now, as liis disciples were not at that time with him (for Andrew, Peter, James, and John were not yet called), he must first have collected disciples before he baptized ; and as he continued there till he had baptized more disciples than John, it is not improbable that our Lord staid in Judsea for at least one month. To this it may be answered, that there were many who followed Christ, and many, though they had seen his miracles, who forsook him, whose names are not mentioned. The sacred narratives leave out so many events, and some- times glance so slightly at many of the most important, that it is not at all improbable our Lord may have been followed from Jerusalem by many, who professed themselves his disciples for a time, and baptized in his name, yet who left him as others had done, because he did not fulfil the expectations they had previously formed of the Messiah. Their notions were so contradictory, that we may very naturally suppose they were satisfied with the miraculous proofs he gave that he was more than a prophet ; but they were discontented with the continued subjection of their country to the Romans, and the poverty and lowliness of our Lord himself. It is not necessary therefore to suppose that his twelve apostles, or any of them, attended him. Many who had seen, or had been assured of the mLi-acle of the driving the buyers and sellers from the temple, might have followed him. The first intelligence of the open evident revival of miracles would have attracted the inhabitants of the surrounding districts in such numbers, that those who were baptized by Christ's dis- ciples would soon exceed those who were bap- tized by John; and as the jealousy of the Jews would be soon excited, more especially as our Lord had now begun to be the object of public attention, there is no reasonable cause why a month should be the period of his residence in Judaea ; seven or ten days would be amply sufficient. The tour from Judfea, through Samaria to Galilee, Archbishop Newcome supposes must have occupied at least seven days. The dis- tance from Judaea to Samaria is about sixty miles, from thence to Cana fifty more. It appears from John iv. 40 and 43, that our Lord remained at Samaria two days ; seven days, therefore, will be sufficient to allow for this journey. At Cana, Archbishop Newcome supposes, our Lord remained four days at least, to allow time for the nobleman of Capernaum (which was about thirty-five miles distant) to hear of our Lord's miracles, and to send the message to him respecting his son, the answer returned, &c. Four days, we may well suppose, would be occupied in the transactions related in John iv. 46. to the end. The archbishop allows eight days for the teaching in the synagogues, mentioned Luke iv. 15., and four for the sojourning at Nazareth, Luke iv. 16. His arguments on these points are satisfactory. Three weeks are allowed by this divine as the time of our Lord's remaining at Capernaum, Matt. iv. 13. ; because it is said, " He dwelt there." But it seems to have escaped his at- tention, that the expression in the original, y.aTattrjfrev eig Kansovuhu, does not uniformly mean, he took up his constant residence. The word y.aTOiyJo) sometimes denotes, to remain in a place for a short time, to reside as a guest. It appears probable that our Lord might have been invited to Capernaum, to the house of the no- bleman whose son he had cured. We learn, in Matt. viii. 20., that Christ had not where to lay his head, that is, he had no habitation which he could call his own. We are informed that he dwelt at Capernaum : but the word, in the original, does not imply that he continued there for so long a period as three weeks. It is more probable that the house of the nobleman, who is supposed to have been Herod's steward, served but as a temporary residence ; from whence he might conveniently visit other parts of Gali- lee. When we remember the diligence with which our Lord attended to the immediate design of his mission, it seems more likely that he staid at Capernaum three or four days ; after which he proceeded on his tour through Galilee, from whence, when he returned, he might again go back to Capernaum. This plan would fully justify the expression of the Evangelist, that " he dwelt there." In addition to the three weeks allotted by Archbishop Newcome for our Saviour's residence at Capernaum, a period of one month is assigned to his tour through Galilee. This, however, is quite uncertain. Mark i. 38, 39. describes the same tour through Galilee, and relates the return of our Lord to Capernaum after some days, Mark ii. I.,(5('i7«f ocTji-- an indefinite expression, which may possibly sig- nify a month, but may, with greater propriety, be supposed to denote a much less time. The circuit of Galilee may be considered seventy miles in extent; if we allow ten mUes a day, the tour round Galilee, till the return to Capernaum, when Matthew was called, and our Lord left Galilee for Jerusalem, will be fourteen days. The whole time, therefore, between the conver- sation with Nicodemus, and the event we have been considering, may be easily comprised 84* NOTES ON THE GOSPELS. [Part III. within the compass of seven weeks ; and tlie feast at which the miracle at the pool of Be- tliesda was wrought, might have been, and most probably was, not the Passover but the Pen- tecost. Pilkington places this cure at the pool of Bethesda, or Beth-Chesda, immediately after the temptation (Evang. History, note to sect. 57.), supposing, as the event took place in Ju- dffia, it was in the first visit there. But he has produced no authority for his supposition, which may be considered as merely arbitrary. Note 32.— Part III. The authenticity of this passage has been much disputed among divines ; some having considered it as an interpolation, which was in- serted from the marginal notes, illustrative of the popular superstition. Doddridge, from Je- rome, supposes the pool to be partly mineral, and used for general batliing, and that it was endued with a miraculous power some time before the ministry of Christ ; and that after this miracle, or after the rejection, or the pas- sion of Christ, its virtue ceased. — Lightfoot remarks : to these waters flowing from Siloam, as a type of the Messiah, it might please God to give this miraculous virtue some time be- fore " He that was sent appeared," (John ix. 7.) ; that this pool was first laid by Solomon, Jose- phus, De Bel. lib. 5. cap. 13, compared with Nehemiah iii., and at first called Solomon's Pool, or now Bethesda, or the Place of Mercy, from its beneficial virtue. He adds, that the foun- tain Gihon (1 Kings i. 33.) is also named Siloam, Chald. Paraph, ad loc. Thus R. Solomon and D. Kimchi, Gihon is Siloam. The spring, di- vided into two streams, fed at some distance two pools of water, the lower pool, to the west of Jerusalem, called the Pool of Siloam, John ix. 7. Neh. iii. 15., and formed by Hezekiah, 2 Chron. xxxii. 30. ; and the upper pool, named the Pool of Solomon, or the Old Pool, Isaiah xxii. 11., to the southeast, which is this Pool of Bethesda. Solomon was anointed king at Gihon (1 Kings i. 45.), and the waters of Siloam were held in such estimation among the Jews, that the prophets made them a type of the kingdom of David and of Christ (Isaiah xii. 3. and viii. 6.), which is thus explained by the Targum, or Chaldee Paraphi-ase : " The kingdom of David that rules them quietly." The whole of this transaction was typical of Christ. He is the true Bethesda, or House of Mercy, the fountain (foretold by Zech. xiii. 1.) open to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness, unto which all the poor, the blind, the impotent, are invited to come, to receive health, and strength, and life eternal. Bishop Marsh, however, is of opinion (Introd. to M T. vol. ii. p. 732, note 118.), that the fourth verse is spurious, " from its being omitted in the Codex Bezse and the Codex Vaticanus, which are the two most ancient MSS. now ex- tant. It is likewise omitted in the Codex Ephrem (which is inferior in age to the Codex Be zee,) but written in the margin as a scholion ; it is written in more modern MSS. in the text, but marked with an asterisk, or obelus, as suspic- ious ; and in MSS. still more modern, it is writ- ten without any mark, which gives us (he con- cludes) the various gradations by which it has acquired its place in our present text, and a cer- tain proof that the verse was originally nothing more than a marginal scholion, and of course spurious." Verse four is hkewise omitted in the Camb. MS. Copt., and is marked with an asterisk, or appears only in the margin of five, or six, of the Paris MSS. But in every other MS., and in all the versions, and Greek Scholi- asts, Clemens Alexandrinus, Jerome, and St. Augustin, its authenticity is established. — See Elsley in loc. and Mr. Penn's work on the Mo- saical Geology, the last in which the subject is discussed. Note 33.— Part III. This was contrary to the letter of the Law, Jer. xvii. 21, 22., and extremely so to the tra- ditions : for, according to them, he that carrieth any thing on the Sabbath, in his right hand or left, or in his bosom, or upon his shoulder, he is guilty. Talmud, in Lab. per 10. In this the man's faith was tried, for in taking up his bed he risked death or scourging. Our Saviour here assumes the power of a prophet, who, the Jews held, had a right to infringe the rest of the Sabbath ; justifying it from Joshua surround- ing Jericho seven successive days with the ark. — Grotius, Whitby, in loc. Note 34.— Part III. In this verse our Saviour fully declares to the Jews his Messiahship. Schoetgen con- siders the verse to be a continuation of a con- versation which the Evangelist has omitted. The subject is the Sabbath. The words of o\n* Lord, as the Jews perfectly understood, contam an assertion of his high office, in as plain terms as the plan of his ministry permitted. And none but a being who was invested with the offices and character of the Messiah, could have adopted such language without blasphemy. As my Father on the Sabbath day still continues the mighty works which are visible in the king- dom of his great creation, so do I likewise work in the spiritual kingdom which I am now es- Note 35, 36.] NOTES ON THE GOSPELS. *85 tablishing in the world. Since the day when the world was made, tlie sublime scheme of Providence has been maturing. God, the Crea- tor, has been preserving' the world, that his Church might be completed, and the spirits of manldnd be admitted tlie companions of angels. God, tlie Son, has governed and directed the generations of Adam ; imparting to them grad- ual revelations of his wiU, and appointing them institutions to preserve his mercy in their re- membrance. Whether He spake by the proph- ets. Himself, or his apostles, He, like the God of the creation, never ceases to benefit manldnd. God, the Holy Spirit, from the moment when tlie Angel Jehovah ordained the institution of sacrifice after the fall, has ever continued to make his appeal to the hearts of men, per- suading and entreating them to accept the mercy provided for them by tlie mysterious atonement of the Divine Incarnate. The world was created and the plan of revelation was formed at the same time — they have their origin from the same God. His glory and the happi- ness of man are the objects with both ; they began together, they continue together, but they will not end together. For as the soul is superior to the body, as God is superior to the universe, he has ordained that the body shall die, and the earth itself shall perish. The heavens shall pass away, but the spirit shall triumph in the ruins of the universe. The world continues till the Church is completed. The scaflFolding shall be destroyed when the temple of God is built. With this system of truth the Jews were weU. acquamted. They knew that from the time the visible world was made, the Angel Jehovah had constantly guided the Church of God ; and Christ, by the assertion in this verse, declared himself that Great Being who began to plan the happiness of mankind at the time when the Fatlier created the world, and who continued equally with the Father to work for their benefit. I use this term, "to work," because it is warranted by our Lord ; and shall not stop to discuss the questions which have been proposed by metaphysicians, on the causes of the actions of tiie Deity. It may, however, be added, that we cannot enter- tain a more lofty notion of the Deity, than that He is eternally blessing myriads of animated worlds. JlmsTat ovdinore noi&i' 6 0edg- uW uaneq 'Stov to xaleiv nvqbg, xal /ioj'og rd i/iv- Xfiv, ovTo) y.al Qeov id noieiv. God never ceases from action ; but as it is the property of fire to burn, and of the snow to chill, so is it the property of the Deity to act and do. — Pliilo, De Alleg. lib. ii. apud Schoetgen. Hor. Hebr. vol. i. p. 354. Note 35.— Part III. Mr. Mann, in his Dissertation on the true Year of ClirisVs Death, has asserted that the sixth chapter of St. John ought to be placed be- fore the fifth. He imagines a connexion between John iv. 54., where we read, " This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee ; " and ch. vi. 1. " After these things Jesus went over the sea of Galilee, which is the sea of Tiberias." This alteration is very suspicious, as it is proposed to defend the hypothesis maintained in liis work, that the ministry of Christ lasted only sixteen months, and in it two Passovers only were ob- served. Neither is the supposition at alL war- ranted by the argument. For our Lord, as Doddridge (vol. i. p. 411.) has well remarked, frequently changed his place, and came back again to that which he had formerly visited. It is inconsistent too with his own hypothesis, because, according to that which he has adopted in the harmony, " Christ had crossed the sea to Gergesa, and dispossessed the legion, after the cure of the nobleman's son, and long before the passing over the sea, that is here referred to (which was plainly not to Gergesa, but to the des- ert of Bethsaida), so that there is no shadow of a reason for such an unexampled transposition, which has no copy or version to support it." So far Doddridge, who refers to the subject in other notes in his Expositor, to which it is not neces- sary now to refer. Note 36.— Part III. The plucking of the ears of corn is men- tioned by St. Matthew as an isolated circum- stance. He has placed it in the midst of a tour through Galilee, without asserting that it took place there. The phrase, on the contrary, with which the narration is introduced, will re- markably harmonize with the order assigned to it by the other Evangelists. St. Matthew does not say, iv ttj rifitga, but iv ixetvco rw y.uig& irro- QFvOrj 6 ^Irjuovg loXg adSSaai, di& T(bv anogifioji'. A phrase which by no means connects the pluck- ing of the ears of corn with the event related, eitlier before or after that circumstance. It is re- lated by St Mark after the feast in the house of St. Matthew, and St. Luke follows the same ar- rangement, adding, that the ears of corn were plucked after some great festival. As there is no other festival mentioned in the New Testa- ment to wliich this allusion could be made, but that which is given in its clironological order in John v., I have followed the general authority of the harmonizers and placed this event in the present section. It is evident that the disciples did not pluck the ears before the Passover. It was particu- VOL. II. 86* NOTES ON THE GOSPELS. [Part III. larly forbidden to gather any com before the sheaf of the first fruits had been waved in the temple ; the Jews would undoubtedly have re- proached them, had they cause for so doing, with this twofold violation of the Law, the plucking the corn before the time allowed, and the doing so also on the Sabbath ; whereas they confined themselves only to the latter charge. According to their canons"^, he that reapeth corn on the Sabbath, to the quantity of a fig, is guUty. And plucking corn is as reap- ing : and whosoever plucketh up anything from it while growing, is guilty. The Jews, in the days of our Lord, had, for the most part, lost sight of the spirit of their Law, and burthened the people with a number of severe and superstitious observances. Their traditional laws respecting the Sabbath were intolerably minute and wearisome. The greater part of them are collected by Dr. Wotton, in his work on the Misna, among which is the fol- lowing prohibition, which our Lord and his dis- ciples were accused of violating. It is to be founiin the Schahhath"^. HDIH niOxSo nB'i;?n pnx nNwn f-6« n^n irx nnx nox^n ]'un He that dotli several works under one principal head is guilty only of one sin. The Jewish masters divided works, as they relate to the Sabbath, into principal and secondary, or, as they called them, fathers and children of works. If a man does one principal work and twenty secondary ones, it is, according to them, but one sin, and consequently deserves one punish- ment : thus, to grind is a principal work. AH dividing of things before united in their nature come under this head. The second section goes on to enumerate thirty-nine principal works forbidden on the Sabbath: the first eight of which are, sowing, ploughing, reaping, binding, tlireshing, winnowing, cleaning, grind- ing ; under which last term they included the action of our Lord and his disciples. But not only was this action forbidden in the tradition- ary law, it was prohibited likewise in that of Moses, Exod. xxxiv. 21. Our Lord, therefore, in his reply to the Jews, asserted his superiority over the traditions of the elders, and his power of dispensing with the Mosaic Law. He de- clares to them that he was Lord of the Sab- bath. He it was who had enacted this very Law of Moses, in one of those appearances which are justly called the preludes to his in- carnation", and he now claims dominion over the Law which he had made. By the same '^ Talm. in Schah. per 7 ; and Maimon. Schab. per 7 and 8. <^ Chap. vii. sect. 1, last sentence, and sect. 2. This work is now very rare and valuable ; its title is, Miscellaneous Discourses relating to the Tradi- tions and Usages of the Scribes and Pharisees in our blessed Saviour's time, 2 vols. 8vo. 1718. The second volume contains a translation of the Schab- hath and Eruvin. ' Preludia incarnationis : vide Bishop Bull's Dcfensio Fidel X'cena:, p. 7; Grabe's edit. fol. power which enacted, he abrogated, or dis- pensed, with that Law, as it was interpreted by the rigid superstitions of the elders. He restored it to its true use ; allowing works of necessity and mercy to be wrought on that day, and declaring that the Sabbath was made for man, not man for the Sabbath. To prove to them that such was the spirit, though not the letter of tlie Law, he refers them to their own customs for the justice of his assertion, to the example of David, the practice of the priests, and their own legal violations of that day, when it suited either their convenience or their in- terest-''. The plan of this work prevents me from direct- ing the attention of the reader to the devo- tional reflections, so evidently arising from the magnificent and interesting narrative of the conduct of our Lord during his more permanent incarnation ; or it would be easy to fill many pages to an indefinite extent. Yet 1 would earnestly desire to remind every clerical reader of the admirable sentiments quoted by Light- foot on this passage — the priests in the temple profane the Sabbath, and are guiltless — rni3;' mnj? |\s CD'ii/np CDij/b t-t^niy. The ser- vile work which is done in holy things is not servile ; and SSd iynpan nnE' |\S*, there is no rest at all in the service of the temple. The meanest office in the temple of God, the most laborious drudgery that aims in its result to be useful to man, is the most honorable and ele- vated happiness to which a human being can aspire. The clergy are especially called upon, in an age of religious indifference, to tlie active performance of their arduous duties. Their sacred calling dignifies the men. They are separated from among their brethren ; they are admitted into the holy of holies, in communion with God himself. The service of God is the highest honor, and it is a service which will continue for ever. The remembrance of the manner in which it is performed will remain with the consciousness that defies the grave. The happiness that arises from the recollection of a life devoted to these duties wiU increase with the enlargement of our faculties, and the gradual perfection of our nature in that immor- tal state of our existence, which has been pro- vided for mankind by the mercy of the Son of God. Note 37.— Part 111. There are tlu-ee explanations of this phrase, iv aaSSdiw devreQOTTQwn). That of Epipha- nius and Beza, that the day here meant was the last day of the feast of the Passover. The 1770. See also Nares's Rcvinc of the Improved Version. f Lightfoot, vol. ii. p. 185-6, on this chapter, fol. edit. WoTE 38.-40.] NOTES ON THE GOSPELS. *87 second, tliat of Scaliger, Lightfoot, Casaubon, and Whitby, that it was the first Sabbath after the second day of unleavened bread. The third, of Grotius and Hammond, that it was tlie day of Pentecost falling- on a Sabbath. The last opinion is adopted in tlie present arrangement. To tliis opinion the greatest objection is, that tlie harvest would probably be over before the Pentecost : but Grotius remarks, that the wheat harvest was going on at the Pen- tecost, which on this account was called " the Feast of Harvest," Exodus xxiii. 16. Though loaves made of new bread were presented at Pentecost, tliis will not prove tliat the harvest was entirely gathered in. The wheat plucked by tlie disciples might have been among the last ripe corn of that season*'. this passage, is by no means conclusive against the opinion of Michaelis. " Preferenda esset sine dubio haec explicatio si Marcus addidisset verbum YEyQunTui, vel leysi f^ ygacp^, ut Rom. xi. 2." — Bishop Marsh seems to incline to this opin- ion : but though the Evangelists generally adopt this mode of expressing themselves, it is not uniformly done. The contradiction is again variously reconciled by other commentators. Some suppose that Abiathar was the priest, and Ahimelech the high priest, and that Ahim- elech was called Ahimelech Abiathar, nx, father understood ; and Abiathar was called Abiathar Ahimelech, p, son understood ; and others re- concile the histories by supposing that they both officiated in the high priesthood, and the name of the office was indiscriminately applied to either. Note 38.— Part HI. MicHAEiis remarks on these words, " in tlie days of Abiathar the high priest," that the mode of quoting the books of the Old Testament is sometimes so rabbinical, tliat a critic, acquainted only with the Greek, cannot understand it: as the fact here related of David did not take place in the priesthood of Abiathar, but in that of his father Ahimelech. To account for this apparent inaccuracy, Michaelis'' considers the words, " in tlie days of Abiathar the high priest," as a mere rabbinism. The rabbis were accustomed to se- lect some principal word out of each section, and apply that name to the section itself. " Rashi, for instance, in his remarks on Hosea ix. 9., says, some are of opinion that the town here mentioned is Gibeon of Benjamin, in the concubine, or, as it is in our version. Judges xix. 14.,tj^jS'33 pa'J3 \p2i nr (Michaelis ought to have said nj?3J.) " The same Rabbi observes on Psalm ii. 7., hn'MO^ ' As is said in Abner, the Lord spake, through David I will deliver Israel.' Abenezra on Hosea iv. 9., says, ^h";' "(IDD iniND,' As is said near Eh.' In this manner quotations are some- times made in the New Testament. Mark xii. 26., yy. iii'iyvuTE iv ttj ^i6li^ Moivasaig, inl lOv §6.T0v Rom. xi. 2. "H ix oi'duTF iv 'HUa li Uyev ri yqacpri- and the above mentioned passage in St. Mark, which has been thought to contain a contradiction, may be explained ' in the chapter of Abiathar,' or in that part of the Book of Sam- uel where the history of Abiathar is related." The remark of Rosenmiiller, in his note on ^ For other opinions, see Wotton's JJfo^za, vol. i. p. 268-9 ; Pilkington's Evang. Hist, notes, p. 19; Hewlett's Comment, in loc. &o. Many others have been given, but these seem to be most worthy ot attention. '' Marsh's Michaelis, vol. i. p. 133; Rosenmul- ler, Dr. A. Clarke, and others, in loc. Note 39.— Part III. This section is inserted here on the authority of all the harmonizers. It is placed next to the plucking the ears of corn by each of the Evan- gelists. Our Lord, by action and miracle, here enforced what he had already urged, the supe- riority of the spirit of the Law to the tradition of the elders. It is lawful to do good on the Sabbath day appears to be in direct opposition to the very extraordinary decision of the school of Schammai. Let no one console the sick or visit the mourning on the Sabbath day. It was principally against the decisions of this school that our Lord spake ; for the school of Hillel had in some respects decided otherwise. By some canons of the Jewish Law, it was per- mitted to the people to prepare medicine, and to perform any service which was required for the actual preservation of life. Note 40. — Part III. This section is placed here on the concur- rent testimony of all the harmonizers. The scriptural authority is to be found in Matt. xii. 15. Christ withdrew himself for a time in con- sequence of the enmity of the Pharisees and Herodians, which had been excited by his in- structions concerning the observance of the Sabbath. In this section we read, Mark iii. 11. — " Un- clean spirits, when they saw him, fell down be- fore him," &c. Is it probable that if the.^e were madmen only, they would be charged by our Lord not to make him known ? The ex- clamations and ravings of the insane are ever disregarded. There would be no meaning in this command, if we consider it as addressed to 88* NOTES ON THE GOSPELS. [Part III. those only who were deprived of reason. It must have been addressed to those who were capable of comprehending it, that is, to evil spirits, which were visible to Christ, though in- visible to mere men. It is easy on this inter- pretation, the only one indeed which is sup- ported by the express language of Scripture, to understand on what account the evil spirits trembled at his appearance. They had seen and known our Lord in liis preexistent state — they knew the effect of his humiliation — they shrank back from the rays of his glory, though it was shrouded under the veil of his humanity. He refused to receive the testimony of evil spirits. His kingdom was to be established by the quiet submission of the human understand- ing to the silent but resistless evidence of miracle, prophecy, and his own blameless sub- mission to the will of his heavenly Father. Tliis view of tlie subject is confirmed by Luke iv. 41. as translated by Dr. Owen, oix eia aiiu ).alnv,OTi fidstaav, " and would not suffer them to say tliat they knew him to be the Christ." Dr. Owen ap. Bowyer's Conjectures. Note 4L— Part IIL It is to be remarked here, that our Saviour never undertook any important work without dedicating himself to God in prayer. After imploring the divine blessing, he authoritatively separates the chosen witnesses of the truth of his Gospel, and confirms his power by the per- formance of numberless miracles. When the twelve apostles were appointed, and his divine mission fully demonstrated, he declares the doctrines he came to establish in what is gen- erally called his Sermon on the Mount. Matthew (v. 1.) observes, Jesus sate down after he had ascended the mountain: Luke tells us that he stood on the plain. There is no in- consistency, however, between these narratives. Our Saviour might have stood up to heal the sick, and, to avoid the pressure of the multitude who sought to touch liim (Luke vi. 19.), he prob- ably retired again to the mountain, and ad- dressed the assembled crowd seated. The various cures and miracles wrought by our Lord, we may well suppose, would have much increased the number of his followers. Note 42.— Part HI. A BRIEF statement of the reasons which in- duce me to follow the opinion of Archbishop Newcomp, Lightfoot, Pilkington, Michaelis, Bishop Richardson, and others, contrary to tlie authority of Doddridge and Bedford, may be found in Archbishop Newcome's notes to the Harmony. Michaelis' observes, " that the Ser- mon on the Mount recorded by St. Luke is no other than that recorded by St. Matthew, ap- pears from the events which immediately follow it. Both Evangelists relate that Jesus after the sermon went into Capernaum, and healed the servant of a centurion ; a cure attended with such remarkable circumstances, that I can hardly suppose it happened twice, and that too in the same city." It is objected by Bedford and others, that the discourse in Matthew is different from that in St Luke, as the former is delivered by our Lord wliUe sitting on a mountain, but the latter standing on a plain, Matt. v. 1. compare with Luke vi. 17. But Dr. Clarke, on this latter place, has suggested " that Jesus might retire from them again to the top of the lull." And Dr. Priestley observes, " Matthew's saying that Jesus sate down after he had gone up the moun- tain, and Luke's saying that he stood on tlie plain when he healed the sick before the dis- course, are no inconsistencies'." St. Luke principally relates those parts of this discourse which were more peculiarly ad- dressed to the disciples. It is remarkable that he has mentioned only two of the beatitudes. Markland* supposes that the discourses were the same, and delivered at the same time ; but one Evangelist chose to mention one part, and one the other, as is done in various other places. These two beatitudes mentioned by St. Luke were delivered to the disciples as such ; in which view, though we cannot certainly tell how the parts were connected by our Saviour when he spoke it, yet it may be supposed to have been something like this. "Happy are ye, though ye be very poor (Luke), especially those who are poor in spirit (Matthew). — Happy are ye, though ye be hungry now (Luke), especiaEy those who hunger and thu'st after righteousness (Matthew)." The general interpretation of the word poor in St. Luke is usually considered to be given by St. Matthew. It seems more probable that our Lord used the words ol nrw/oi,, and ol nei- j'UJTfc, Kai diipwrtsg, and that St. Matthew wrote the expressions in their metaphorical, and St. Luke in their literal sense. Markland, how- ever, supposes that our Lord used the words mentioned by St. Matthew, tc5 nvivfiuTi., and y.al Sty.uioavvriv, and I have united on his sug- gestion the words of both Evangelists. As the high priest, passing through the lioly place when he went up to the holy of holies to consult the oracle, heard the voice as of a man speaking from the mercy seat, so in contemplat- ing this portion of the New Testament, we seem to have passed on to the most spiritual ' Marsh's Michaelis, vol. iii. part i. p. 8.5. J Hnrm. p. 83. Newcome's Notes to Harmnny, fol. edit. p. 19. '' Ap. ijowyer's Critical Conjectures, p. 204. Note 43, 44.] NOTES ON THE GOSPELS. *89 communication of God to man. Freed from the types and shadows of the Mosaic Law, and rescued from the cloudy traditions and pen-er- sions of tlie Pharisees, the light of the sun of truth breaks forth in all its splendor. We hear, from an infallible oracle, the utter overthrow and refutation of all the false glosses and rab- binical corruptions which had so long perverted the spirit of the divine Law. To enter into a long and labored examination of the various precepts contained in this address would be merely to transcribe the commentaries of Wliitby, Lightfoot, Grotius, and others. The plan of this work precludes me from entering at length into the interpretations of a more general nature. It may, however, be useftil to remark a circumstance which has not been much discussed by these commentators ; and that is the thorough contrast between the Messiah and the worldly teachers of tlie Jewish people. The rabbis were accustomed to prefer as their pupils and disciples, the talented, the learned, the re- fined, and the wealthy : Christ selected the rude and unlearned, the unpolished and the poor. The rabbis scorned to associate with the de- spised and hated publican ; Christ enrolled the neglected and hated publican among his chosen disciples. The wickedness of the nation in- creased, in spite of the learning of their teach- ers, because those teachers were corrupt, and proud, and worldly : the Church of Christ was established in holiness, because its first teachers, though ignorant and rude, were disinterested, humble, and spiritual. Rites and ceremonies had usurped the place of the prayer of the heart, and the homage of a holy life : Christ enforced the meaning of the Law, and exalted devotion and virtue above vows and sacrifices, and all the obsen'ances of superstition. The priests were endeavouring to make the Law worldly, the Messiah made it spiritual. They would have changed the Law of God into an encouragement of the propensities of the ani- mal or inferior nature of man: Christ taught them that the entire conquest of this nature was required by their Father in heaven. The priests encouraged, under the appearance of strict obedience to the Law, ingratitude to pa- rents, revenge, facility of divorce, and other evils : Christ commanded them to honor their parents, though they had vowed the dedication of their substance to God, Matt. xv. 5., he com- manded love to their enemies, and self dominion over the most powerful passions. He offended at the same time no prejudices — he taught them to pray in a selection from their own lit- urgical services ; he exhorts them to the fulfil- ment, even to the very letter, of their ritual Law. He taught in plain and simple language, such as his hearers instantly understood, and the most ignorant and unlearned in this age (with but little exception, arising from the pas- sages particularly referring to the Jewish cus- toms) can stDl thoroughly comprehend. Our Lord has here given a code of laws to the world, obedience to which will for ever annihi- late aU superstitious dependence upon every other mode of aspiring to the favor of the Al- mighty, than by aiming at spirituality of motive and holiness of life. Not even the blood of the atonement will save that man from the effects of evil, who professes to believe and hope, with- out repentance and anxious exertion. Note 43.— Part HI. The meaning of the word dorjiioTtowl in this passage is thought by some to be — preachers of the new covenant, who reconciled the two dis- pensations ; who were not to enter upon the obscure and useless discussions of points of the ceremonial Law, but to preach the sublimer doctrines of the Gospel. In Ephes. vi. 1.5. and ii. 14. an allusion seems to be made to this idea. Vide Schoetgen. vol. i. p. 18. Note 44. — Part III. ScHOETGEX has favored the world with a laborious and learned treatise on this difficult passage. It was the peculiar characteristic of our Lord's teaching, that he drew his illustra- tions from common objects, which were either in all probability in the presence of his hearers when he addressed them, or were well known from their familiarity and frequency. This pELSsage contains an allusion to salt which has lost its savour, and is afterwards trodden under foot as useless. Now salt, generally speak- ing, may be said never to lose its savour ; nei- ther can it be said to be trodden under foot. It is true, that Mr. Maundrell has informed us that, when he passed through the valley of salt, he broke off a part that had long been exposed to the rain and the sun, and it had perfectly lost its savour, though the inner part retained it ; and we may suppose that this useless salt was trod- den under foot. This, however, seems to be a much more recondite and abstruse meaning than we commonly meet in our Lord's addresses to the people ; neither would the poor and ig- norant, whom he was addressing, immediately perceive the aptness of the allusion. The in- terpretation of Schoetgenius, therefore, appears much more probable. The people would be familiarly acquainted with every custom con- nected with the temple service, and any allusion to any part of it would be readily understood and remembered. There was a kind of salt used in Judaea, which was principally composed of the bitumen obtained from the Asphaltite Lake. This salt, or bitumen, which had a fragrant VOL. II. 4-2 90* NOTES ON THE GOSPELS. [Part III. odor, was strewn in great quantities over tlie sacrifices, both to prevent inconvenience to the priests and to the worshippers from the smell of the burning flesh, and to quicken the action of the fire, that the sacrifice might be more quickly consumed. Great quantities of this bituminous preparation lay in its appointed place in the temple, and was easily damaged. The virtue of the salt was soon lost by exposure to the effect of the sun and air, and it was then sprinkled over the pavement in the temple, to prevent the feet of the priests from slipping, during the performance of the service. Scho- etgen. Hora HebraiccB, vol. i. p. 18-24. Note 45.— Part III. Our Lord here confers on his apostles the same epithet as the Jews bestowed on their most distinguished teachers. That is, he had decreed that his apostles should take the place of the corrupt teachers of the Jewish Law. The Messiah gave to his apostles, rude, ignor- ant, and despised fishermen and publicans, the rank and title of their proud countrymen — " Light of the world, oSi;? 1) " said the disci- ples of Rabbi Jochanan ben Saccai, " Why do you weep ? " &c. Schoetgen. Hor. Heb. vol. i. p. 25. Note 46.— Part III. Here are three gradations of crimes men- tioned by our Lord, and three degrees of pun- ishment respectively annexed to each. The first is causeless anger, unaccompanied with any abusive expressions to aggravate it ; the second may be supposed to arise from the same source, increased by an exclamation, which denotes the triumph of vanity, mixed with in- sult and contempt ; the third seems naturally to rise one degree higher, and occasions the opprobrious epithet, " Thou fool." The two former, we may observe, are threatened with the temporal punishment or animadversion of the Jewish tribunals, the Council and the Judg- ment, which were now deprived of the power of life and death, and could therefore take cog- nizance only of minor offences. Now, it is highly analogous to our Saviour's reasoning to suppose, that tlie punishment an- nexed to the last crime would be of a temporal nature also, particularly as it can only be con- sidered as an abuse of speech, like that of the preceding, though in a more aggravated form. On the contrary, to imagine that, for the dis- tinction between " Raca," and " Thou fool," our blessed Lord should instantly pass from such a sentence as the Jewish Sanhedrin could pro? nounce, to tlie awful doom of eternal punish ment in hell fire is what cannot be reconciled to any rational rule of faith, or known measure of justice. But a critical examination of the original text will remove this difficulty. What we render " in danger of hell fire," is in the Greek, svo/og I'gat elg t^i' yievt'av is TTVQog, " shall be liable to the Gehenna of fire ;" or, " the fire of Gehenna." It is well known that Gehenna is not a pure Greek word but a compound formed of )% land, and a proper name to correspond with the Hebrew expression the valley of Hinnom, or rather from the two He- brew words X'J , a valley, and iZ31jri, Hinnom, the name of its possessor. (See Schleusner in rievva, and Lightfoot's Chorogr. Cent. ch. xxxix.) In this desecrated spot the Jews burnt bones, the dead carcases of animals, the refuse and offal of the numerous victims, &-c., and from the loathsome scene which this place exhibited, as well as from the fires which were kept constantly burning there, it was frequently used as the emblem or symbol of hell, and of hell torments in a state of eternity. But our blessed Lord may well be supposed to use it here in its literal sense, without any reference to its metaphorical meaning ; and this will serve to clear the text of its supposed difficulty. For, when we consider what immense quantities of half-putrid and offensive animal substances must have been consumed in that valley, to prevent contagion in so hot a climate, and in such a city as Jerusalem, we may with cer- tainty infer that a great number of persons must be constantly employed in carrying all kinds of filth and offal to the spot, in supplying fuel, in attending on the fires, &c. Now this must have been the lowest, most degrading, and offensive employment, in the estimation of a Jew, to which any human being could be devoted ; and to this wretched state Christ declares, that he who indulges himself in the habit of treating his fellow-creatures with insolence and contempt is in danger of coming. It is a common saying, that a man would rather be thought a knave than a fool ; the appellation of " Thou fool," therefore, is attended with a degree of insult that is not easily forgiven ; and he who practises such abuses of the tongue must every where expect to find an enemy instead of a friend ; till at length he sinks to the most loathsome offices that can be allotted to him, in order to gain a wretched subsistence. This exposition derives further countenance from the use of the Greek adjective, sioxog, in the original, which, connected with the future, f'gai, may mean, shall be held, or bound, as a slave is to his master. — See Hewlett's Commen- tary in loc. Matt. v. 22. Note 47.-49. NOTES ON THE GOSPELS. *91 Note 47. — Part III. It has excited surprise among some writers, that the Gospels should be written in Greek instead of the Syriac, or Aramaic, or Syro-Chal- dee dialect. The observation will only apply to St. Matthew's Gospel ; the three other Evan- gelists addressed their Gospels to Grecian or Roman converts. But the necessity of adopt- ing the Greek language, as the dialect of all otliers most universally spoken, will appear from the remarkable fact, that the Jewish writers who were contemporary with our Lord, or the immediate successors of the apostles, have used many Greek words in their Hebrew, ap- parently witliout knowing that the Greek was ioreign to their language. Many instances have occurred of this kind among the extracts I have met in Dr. Gill, Lightfoot, and Schoet- gen, though it did not seem necessary to ob- serve them. I have, however, collected some few. 1. UooacpsQrjC TO d&gdv era, Matt. v. 2.3. tZ3\ff n3"pnS [nnn ns I'Sjro rn Tanckuma, fol. 52.2. 2. "ladi Bvi'owv TO ixvridly.a aov, Matt. v. 25. pp'niDJN n'tyinS Debarin Rab. § 5. fol. 257. 1. 3. 'Enl T8 iSrjfiaTog, Judsei retinent vocem Grsecam, nn"3 Schoetgen. vol. i. p. 235. 4. Ki'Qis |«S, ''DX 'ID n'p Schemoth Rabba, § 46. fol. 140. 2. ap. Schoetgen. vol. i. p. 252. 5. Ilvh], ''S'3 If^n Sp 3n3 D3J '3 Schoetgen. vol. i. p. 252. ' 6. 'YnonoSioi', I'^lV jma'a^N Schoetgen. vol. i. p. 192. and pS nDi;?3 |n313X Targum Jerusalem on Exod. xxiv. 10. 7. " Venit quidam servum emere cupiens, et dixit ad Dominum ejus : Servus iste, quern ven- dis xm |''Dm'7Xp IX Xin pDnjpXp num xa- KrjjhooQ, an -/.aloxayadog est?" — Schemoth Rab- ba, §4:3. fol. 138. 3 ; Schoetgen. vol. i. p. 214. 8. \4n6iVTrj(ng, iSd hw ''!3J3x'7 ]''N^V Tan- chuma, fol. 56. 1. Schoetgen. vol. i. p. 216. 9. j'ii5a9foj',Lukexix.20.nmio •'HIT':; nin pecunias in sudario ligavit. Ketuvoth, fol. 67. 2, &c. -niD3 ]-|-i:f Rasche etBava Mezia, fol. 42. 1. Many others might be selected from the writ- ers who liave endeavoured to illustrate Scripture from the talmudical writings ; but these are sufficient to justify us in asserting that the Greek language was in general use in Judas a, as well as in other parts of the Roman empire ; and was the language therefore most suitable to the designs of the Evangelists. rowed from, various phrases used in the litur- gical services of the Jews. Note 48.— Part III. Lightfoot and Schoetgen have shown, at length, that the various clauses of the Lord's Prayer were similar to, and were probably bor- Note 49.— Part IIL That the cure related in Matt viii. 5. is the same as that recorded in Luke vii. 1-11. is af- firmed by Lightfoot, Newcome, Doddridge, and Michaelis. There is such a perfect agreement between the speeches and circumstances, that the great majority of the harmonizers have con- sidered the narrative of St. Luke as a more extended history only of that of St. Matthew. Pilkington supports the arrangement adopted by Newcome and the other harmonizers. There is, he observes, a seeming difference in the evangelical accounts, relating to the application which the centurion made to Christ, in favor of his servant. St. Luke expressly saith, that the application was first made to Christ by the rul- ers of the Jews, and afterwards by some other friends of the centurion, whom he sent to Jesus ; whereas St. Matthew relates the matter as a conference carried on between our Saviour and the centurion himself in person. In order to reconcile which, some have supposed they are two several facts that are related. But I cannot think that the difference betwixt the evangelical accounts in this particular is suffi- cient to vindicate that opinion, as they agree in all the other circumstances ; and especially as they are easily reconcileable without such a supposition : for, (1.) Though St. Matthew relates that to be done by the centurion himself which he did by the mediation of other persons, yet we know this to be what is common in all writers, without any imputation upon their cor- rectness ; and that a message sent by another person, and an answer from him received, may be properly enough related, as what is trans- acted directly between the parties concerned. (2.) We find (in an instance that admits of no doubt) that St. Matthew sometimes chose to make use of this way of expressing himself; for he tells us, xi. 3. that " John (when he was shut up in prison) sent two of his disciples to Jesus, and said unto him." (3.) St. Mark also, in the same manner, relates that " the sons of Zebedee came unto Jesus, saying," &c. x. 35. Whereas we are particularly informed by St. Matthew, tliat the application there mentioned, was made to our Saviour by the mother of Zeb- edee's children in their behalf. And the same allowances being made for latitude of expres- sion, there can be no difficulty in reconciling the accounts connected in this section ; for, though the particular circumstances were as St. Luke relates them, yet St. Matthew appears not to have expressed himself in an improper or an uncommon manner. The scriptural authority for placing here the 92* NOTES ON THE GOSPELS. [Part III. cure of the centurion's servant, is taken from Luke vii. 1, &c. A curious specimen of the daring and un- allowable boldness of German criticism is given by Michaelis, in his Remarks on the probable Position of the Cure of the Leper, mentioned by St. Matthew as taking place after the ser- mon on the mount. He remarks, " St. Mark and St. Luke relate this fact on a totally dif- ferent occasion, because they were unacquainted with the time, and St. Luke even with the place where it happened'." Such criticisms are, or ought to be, destructive of all dependence on the author who proposes them. Note 50.— Part HL This event is inserted here on the joint au- thorities of Lightfoot, Newcome, Pilkington, and Doddridge. Michaelis, on what account it is difficult to say, has arranged it next to the departure from Capernaum, noticed Mark i. 35 -39. Bishop Marsh justly observes, "That the propriety of some of Michaelis's transpo- sitions might be called in question"." The Scriptural authority for placing this event in the present section is derived from Luke vii. 11. the day after. In the Sermon on the Mount the Messiah had asserted his authority as a lawgiver ; on coming down from the mountain he proves his power by healing the servant of the centurion, while he is at a distance from him ; and, im- mediately after, by the stupendous miracle of raising from the dead the son of the widow of Nain. One very impressive consideration on the subject of our Lord's authority over the laws of nature, as displayed in the resurrection of the dead, seems to have escaped the inquiries of commentators. He demonstrated the truth of his wonderful assertion — that he was the res- urrection and the life — that the dead should hear the voice of the Son of God, and that he would raise them up at the last day, &c., by his manifesting his power over all the grada- tions of corruption. Whether the daughter of J airus was really dead or not has been disputed ; she was either on the point of death, or had just died. Her restoration in the first case would have been a proof that our Lord could arrest the departing spirit : in the second that he could restore that spirit to the body imme- diately. This was the first stage of death. His power was next shown in the raising to life the widow's son. In that instance the body had been dead for a longer period : though, as the interment in that country took place very soon after death, it is probable that corruption had ' Marsh's Midiaelis, vol. iii. part i. p. 85. "* lb. vol. iii. part ii. p. 67. not begun. In the third miracle which our Lord wrought to demonstrate his power over the grave, the resurrection of Lazarus, corrup- tion had already begun— the body was return- ing to its elements — the earth to earth, ashes to ashes, dust to dust. When the time had come that the Great Sacrifice was completed, the graves opened — the bodies of many who had expected the coming of Christ rose again, and after his resurrection went into the holy city. We cannot tell whether, in the interval between his death and resurrection, the mould- ering fragments of their decayed forms re- mained in their narrow prisons in the same con- dition as when the ground first opened, or whether during that interval the scene which Ezekiel saw in vision was renewed ; we cannot tell whether the flesli and the nerves and the skin again covered the renovated bones ; and the scattered atoms were slowly and gradually reunited in one living mass — they rose from their graves as all mankind shall rise on the morning of the judgment day. And when all these proofs of his power had been effected, the greatest was yet to come. Christ raised up his own body, endued with powers and proper- ties more than human. Lord of death and of life, he manifested to his followers, and he has re- vealed to us, that there are modes of existence and laws of body which we cannot comprehend. Sufficient only is disclosed to us to make us fear God and thank him for the hope of eternal life, through his manifested Son, the Lord of life and death. Note 51.— Part III. In one of the MS. letters of Lord Barrington to Dr. Lardner, I meet with an argument in favor of the cessation of consciousness between death and the resurrection, derived from this history of the raising to life the widow's son. Our Lord is represented as raising the youth to life from the deep compassion he felt at the sight of his funeral. Lord Barrington reasons, — that if the soul was conscious in an interme- diate state, then the widow's son, and La-zarus, and the bodies of the saints which rose at the resurrection of Christ, and went into the holy city, were brought from a condition of great happiness to undergo a second time the mis- eries of an inferior state of being ; and their res- urrection would be rather a source of sorrow than of joy. I mention this circumstance, be cause the argument is frequently urged by the Psychopannychists. The reply, however, to the objection, may be derived from a considera- tion of the cause, for which these various re- storations to mortal life took place. It was not for the benefit of the deceased that their resurrection was accomplished, but for the Note 52.-54.] NOTES ON THE GOSPELS. *93 v.; strengthening the faith of the spectators of the miracle, and of the survivors and companions of the witnesses. If an objection be further pro- posed, tliat we never hear of any discoveries respecting the world of spirits from those who were raised from the dead, and that if their consciousness had not ceased, it is probable some of its mysteries would be disclosed ; we answer, that every animated being is provided by his Creator with those faculties only, which are adapted to the condition which that Creator has assigned to him. The faculties which de- velope themselves in the next stage of our ex- istence may be so utterly diiferent from those we at present possess, that if a human being were restored to life he might be unable to relate them, or convey an idea concerning them to others. We are unable, even from the hints in Revelation, to form any idea of the invisible world. We seem to require other faculties to comprehend that which is all spiritual, yet pos- sible in space ; which defies all language, cal- culation, and comprehension. There is a beau- tiful idea in some Brahminical record concern- ing the Deity : — " I am like nothing human, with which to compare myself." So there is nothing in tliis state of existence which can enable us to comprehend the invisible world: it could not be understood, and therefore, if the mortal faculties only were restored to those who were raised from the dead, the things ■which are unseen could not be clothed inhuman language ; they could not be remembered, they could not be imparted. MS. letter of Lord Barrington to Dr. Lardner, dated Dec. 18, 1728, communicated to me by his son, the late bishop of Durham. Note 52.— Part IIL This message of the Baptist is placed here on the joint authority of all the five harmonizers, whose united labors form the basis of this Ar- rangement. The internal evidence, that it is rightly placed, is deduced from the transition in Luke vii. 18. and the reply of our Lord to the disciples of the Baptist, in allusion to the miracle of raising the widow's son — the dead are raised (Luke vii. 22.) The commentators are divided in their opinion, whether the Bap- tist sent to Christ for his own satisfaction, or for tliat of his disciples. The opinion of those who espouse the latter of these appears much more probable, when we remember the Baptist's sol- emn testimony to Christ — the sign from heaven, and the miraculous impulse, which made John acknowledge Jesus as the Messiah". Witsius has some very curious remarks on the dancing of Herodias, the place whei-e the Baptist was confined", &c. " Vide Doddridge, vol. i. p. 301. " Vide Witsius, De VitA Johannis,Exerc. Sacrm, vol. ii. p. 554. The Jewish ■writers mention the Baptist in language of respect and veneration. In ad- dition to the testimony of Josephus, who ob- serves that John was a good and pious man, who excited the Jews to the love of virtue, piety, and justice — pointing out the necessity of repentance, and enforcing, by baptism, habit- ual purity of soul and body. He imputes this imprisonment to the fear of Herod, his death to the instigation of Herodias, and the calamities that befel the army of Herod as the result of the divine vengeance for the death of the Baptist''. Rabbi David Ganz, the author of the cele- brated work on Chronology, which is generally received among the Jews, and which is merely an attempt so to falsify the ancient chronology, that discredit shall be thrown upon the system received among Christians, calls John the Bap- tist the high priest ; an error which is exposed in the notes by his learned editor Vorstius ; who supposes that the name by wliich the Bap- tist was known among his countrymen, and referred to by Josephus, was 73tOi3 qui haptiza- bat, vel baptista eraP. Note 53.— Part IIL This was one of the tokens wliich was to dis- tinguish the reign of the Messiah, rrnDE? flK rr'ti/Dn I'^n nSnn ir:"n — Terra in qua mortui resurgent, ea est, iibi prineipium regni MessicE ohservabitur. The appeal to the Jews is uni- formly made in compliance with the popular and well-known traditions and opinions. — Scho- etgenius, Hor. Heb. vol. i. p. 111. Note 54.— Part III. Every the meanest Christian, after the res- urrection of Christ, was better acquainted with the mysteries of religion, and the nature of the kingdom of the Messiah, than the greatest of the ancient prophets''. Matt. xi. 13. It was a saying among the Jews before the time of our Saviour, x'7X lX3Jnj i^'l |Sl3 O'Xn^n Sd n^iynn mo'S "all the proph- ets prophesied only till the times of the Mes- siah\" P Josephus. £nt. Jud. lib. 18. 9 R. D. Ganz, Clironol. Vorstius' edition, p. 89 and 284. This was the same Vorstius respecting wliom Kin^ James 1. wrote to the United Prov- inces that they sliould not harbour the proposer of so many obnosicus heresies. "" Vide Scboetgen. vol. i. p. 113. " Berachoth, fol. 34. 2. and Schabhath, fol. 63. 1. Schoetgen. vol. i. p. 113. and Dr. Gill's Comment. in loc. 94* NOTES ON THE GOSPELS. [Part 111. Note 55.— Part III. ScHOETGEN is of opinioii that these words are to be understood in their usual sense. So many obstacles were thrown in the way of those who were invited to become disciples of Christ, that all who would receive his religion were required to resist with labor and persever- ing violence every difficulty that presented it- self. Every human power and institution were opposed to the establishment of the Gospel. Authority, manners, opinion, prejudice, were alike leagued against it. The Pharisees condemned the religion of Christ, as inconsistent with many of their inter- pretations of Scripture, as too spiritual, and as violating the laws and traditions of the elders. The .Sanhedrin opposed it, as exciting tumults and dissensions among the people, and disturb- ing the public peace. The Roman soldiers and officers, both civil and military, were inclined to treat the apostles and their doctrine with contempt, and thus the whole power of the state was arrayed against tliem. The kingdom of heaven was violently at- tacked on every side, and those humble disci- ples who were anxious to gain admittance into it, were obliged to contend against all these difficulties, and to take possession of it by vio- lence, contrary to the opinions and the opposi- tion of the Pharisees, and the whole Jewish Sanhedrin. Luke xvi. 16. Among the passages from the talmudists, which Schoetgen quotes on this text, is Bera- choth, fol. 34. 2. and which is quoted also by Dr. Gill, the learned commentator and great ornament of the Baptist dissenters. All the inspired writers and prophets who were before John speak of the Messiah as one who tvas to come : John spake of him as one who is come ; and directed the people in plain terms to Jesus of Nazareth, as the Messiah, the Lamb of God. Since the time of John vision and prophecy have been utterly taken away ; and this is ac- knowledged by the Jews themselves, who say ^nSn CDTiSx nnxi xS p;! 3n'';?S '73X " Omnes Prophetae non nisi usque ad tempera Messise prophetarunt, sed de vita seterna oculus non vidit,prseter te, Domine," and from the day the temple was destroyed, rh^tD2 ^N^3Jn m nxiDJ T. Bava Bathra, fol. 12. 1. Since that time Abrabanel' confesses they have had no prophet. Schoetgen quotes also to the same eflFect. — Sdiabbatt, fol. 63. 1. and fol. 151. 2. Pesachim, fol. 68. 1. Sanhedrin, fol. 99. 1. That John was a prophet may be gathered not only from the express declaration of St. Luke, that the word of God came to him in the wilderness ; but from the nature of his ministry, and his declaration to the people. John prophesied — ' In Dan. fol. 63. 4. ap. Gill. 1. The approach of Christ, in the character of Elijah. 2. His preexistence and dignity, as the Eter- nal Son of God. 3. His atonement. 4. Rejection by the Jews, and adoption by the Gentiles. 5. Judgments on the Jews, and final separa- tion of the good from the evil, at the end of the world. 6. Christ's increase, and his own decrease. 7. He completed the chain of prophecies which predicted the coming of Christ, by point- ing out Christ personally at his baptism. Hale's Jlnalysis of Chronology, vol.ii. part ii. p. 742. Note 56. — Part HI. This section is placed here on the united authorities of Pilkington, Newcome, Lightfoot, Doddridge, &c. The Scripture authority is derived from the evident connexion of v. 20. with v. 19. in Matt. xi. Micliaelis places it after the mission of the twelve, preserving the order of St. Matthew. But Lightfoot has justly observed, that St. Matthew seems to have placed the events in the order he has adopted, on account of the similarity between the two events — the mission of the disciples of John, and that of the disciples of Christ. Note 57.— Part HI. Pilkington, Newcome, Doddridge, Light- foot, Michaehs, and Whiston insert this section in its present place. The Scriptural authority is the order of St. Matthew, ch. xi. Note 58.— Part IIL These two sections are inserted here on the joint authority of the five harmonizers. The reasons from Scripture are well given by Light- foot, who observes, the invitation of the Phari- see seems to have had some reference to the words of Christ, — " The Son of man came eat- ing and drinking ; " and the words, " Come unto me ye that are weary and heavy laden," might have induced the woman sinner to kneel and weep at his feet for mercy. It is the opinion of Lightfoot, that the Mary, tlie female penitent who now addressed our Lord, was Mary Magdalene and the sister of Lazarus. Pilkington has come to an opposite conclusion. He discusses the subject at some length. The questions he considers are, I. Where it was that Jesus dined with the Pharisee. Note 59,60.] NOTES ON THE GOSPELS. *95 II. Who it was that anointed Jesus's feet at that time. The answer of many commentators is, that it ■\ras at Betliany, at tlie house of Simon the leper, where Jesus now dined ; and that it was Mary Magdalene, the sister of Lazarus, who anointed his feet. And Tatian connects this account with that given by St. Matthew and St. Mark. 1. According to the present order of St. Luke's Gospel, this dining with the Pharisee is laid down between Christ's leaving Capernaum and his return thither again ; and if it was so, it cannot be the same as is mentioned by St. Matthew and St. Mark, which was only two days before Jesus was put to death. 2. Toinard supposes tliat it was at Nain tliat Jesus dined with this Simon the Pharisee : and indeed we have no account of his leaving that place, so that we may have reason to think that it was somewhere in that neighbourhood, and not at Bethany in the house of Simon the leper. 3. There is an account of a woman's an- ointing the feet of Jesus with ointment and wiping them with her hair given by St. John. But that also appears to be a different account from this ; for that was in the house of Lazarus, as we may well coUect from Martha's serving, &c., and this was in the house of Simon the Pharisee. 4. I can see no reason for supposing Mary Magdalene, and Mary the sister of Lazarus, and the woman here mentioned, to be one and the same person ; or, indeed, for supposing that any two of them are the same : for (1.) Lazarus's sister, who lived at Bethany, could not, from any thing we can learn, properly be called Magdalene (the city whence that appellative is derived lying upon the sea of GaLLLee, and about ninety miles from Bethany)". — (2.) It is no where said, that Mary Magdalene anointed either the head or the feet of Jesus with oint- ment. — (3.) Lazarus's sister neither appears to have been a notorious sinner, as this woman was ; nor to have been ever possessed with devils, as is recorded of Mary Magdalene. — (4.) This woman appears, from this recital, to have been unknown to Christ, tdl she now came to him ; if then this had been Mary Magdalene, we might well expect to have had an account of the casting out of the seven devils before that of her sins being forgiven ; but here is only a report of this woman's being a sinner, not of her being possessed. Upon the whole, therefore, 1 think it the most reasonable to conclude, that the matter here related was transacted at Nain, or some place thereabouts ; and that the name of the woman who now anointed Jesus's feet is not recorded ; this being neither the sister of Lazarus nor Mary Magdalene. Note 59.— Part III. This miracle is placed by St. Mark upon the return of Jesus to the house. It is inserted in its present position, in addition to this authority, upon the testimony of Lightfoot, Newcome, Pilkington, Doddridge, and Michaelis. Dod- dridge has observed, with great propriety, " it is one of the most important rules for settling the harmony of the Evangelists, that where any one of them has asserted expressly that he fol- lows the order of time, we should in regard to him transpose others who do not assert equal exactness in that particular'"." As the minute circumstances, with which the casting otit of the demoniac is described by St. Luke, agree so entirely throughout, with the relation of the same event in the other two Evangelists, I have transposed the account of St. Luke ; and am supported in this arrange- ment by Doddridge, Newcome, and Michaelis. Compare Matt. xii. 22-50. Mark iii. 20-35. Luke xi. 14-36. St. Luke, it will be observed, relates the event as an isolated fact — as a cir- cumstance which had taken place — but he makes no allusion to its time or order ; and it can be separated from his narrative without in- juring the context. It appears to have occurred to him by association. In ch. xi. 43. he men- tions the Holy Spirit, and tliis reminded him of the blasphemy of the Scribes and Pharisees. Note 60.— Part III. ScHOETGEN thus analyzes the address of our Lord to the Pharisees. The occasion of our Lord's address was to reply to the words (Matt. xii. 24.) and to the thoughts of the Pharisees (v. 25.) He effects the first of these objects by thus reasoning : — 1. Satan could not fight against himself, v. 25, 26. 2. The Jews believed tliat devils could be cast out in the same way, v. 27. 3. Tliis action of Christ declared that tlie Messiah was among them, v. 23. 4. It declared also that Christ was more pow- erful than Satan, the spirit of evil, v. 29. 5. And that Christ was the enemy of Satan, V. 30. 6. Because blasphemy against the divine conduct was unpardonable. He refutes their thoughts, secondly, by show- ing, 1. Their mind was depraved, v. 33-35 ; and, 2. That their reasoning must be brought into judgment. Schoetgen. Horce Hehr. vol. i. p. 123. V. 36. This word, ttuv (>t]uu aoyov, seems to Lightfoot, vol. ii. p. 70. § 190. ' Doddridge, Fam. Expos, vol. i. p. 185. 96* NOTES ON THE GOSPELS. [Part III. imply much more than the usual meaning. When it is considered with reference to the cause for which it was spoken, it must mean every reproachful or blasphemous expression which man uses, &-c. Note 61.— Part III. The position of Mark iii. 19, 20, 21. has been a source of much discussion among the narmonizers. Michaelis cuts the knot, which he finds it difficult to untie, and omits the pas- sage altogether. Doddridge places it before the account of the widow's son at Nain. But in this part of liis Harmony, it appears that much embarrassment has been caused by his adopting the supposition that the sermon in Matt. v. 6, 7. is different from that in Luke vii. Newcome, Pilkington, and Lightfoot, have inserted it after the scene of the female penitent. I have fol- lowed their order, the scriptural authority for which is given by Pilkington, who observes, that St. Mark takes no notice of any occurrence from the time of the election of the twelve till he went with them into a house, elg olxov, meaning probably the house in Capernaum, where Jesus used to sojourn. The word is used in this sense by St. Mark in other places (Mark ii. vii. 17.), where one particular house seems to be referred to, though the article is omitted. Note 62.— Part III. Tpie order of St. Matthew and St. Mark is followed in the placing of this section, on the authority of the five harmonizers. Note 63.— Part III. The disciples of Christ were beloved by him more than his natural kindred. The spiritual affection towards those who were the children of God was greater than the natural affection towards those who were related to hbn by the ties of blood. Note 64.— Part III. The order seems to be so decisively settled by St. Matthew xiii. 1. '/?)' dt trj ij/ibQcc exelyrj iiiW^v, &c. that Doddridge, Pilkington, Light- foot, and Michaelis have placed it in its present position. Archbishop Newcome, however, has inserted before Matt. xiii. 1. various passages of St. Luke (xi. 37. fin. xii. and xiii. 1-9.) His arguments for so doing have not appeared to be satisfactory, and I have preferred therefore the concurrent testimony of the other harmonizers. Michaelis also places the parable of the sower afler Luke viii. 1. ; but so much of his arrange- ment is put together without adequate reasons, that his authority does not weigh so much with me as to induce me to reject, in this instance, the testimony of Lightfoot and others. In the present order of St. Luke we find, that the account of Jesus's mother and his brethren desiring to speak with him is men- tioned as what happened afler he had spoken the parable of the sower, &c. ; whereas St. Matthew and St. Mark place it before the par- able. Now, though it is evident from this ob- servation, that the exact chronological order of facts is not strictly adhered to by all the Evan- gelists, yet it may appear also that the variation here is very inconsiderable : for we find, from all the accounts, that it was on the same day that the parable was spoken, and Ms friends came to him : and even a diary could not be esteemed very incorrect on account of such a transposition as this ; so far is an historian from being liable to be charged with impropriety, in taking a liberty which all writers have freely indulged themselves in. I have here followed the order of St. Matthew and St. Mark, as the circumstances related seem to require us to do: for, (1.) The multi- tudes that hindered Jesus's mother and his brethren from coming at him seem to be those mentioned Mark iii. 19-22. ; and the reason why he would not go out unto them was proba- bly because he knew that they were come out to lay hold on him. (2.) When his motlier and his brethren came, he was yet in the house ; for they stood without desiring to speak with him ; but we find, that, before he spake the parable, he went out of the house and sat by the sea- side ; and when he went into a house again, in the latter end of that day, he had sent the mul- titudes away. So that, had his relations come after he had spoken the parable (as is said by St. Luke), they would have found no difficulty in getting access to him. — Pilkington, notes, p. 25. Note 6.5.— Part III. St. Luke relates, in a succession of chapters, several events not mentioned by the other Evan- gelists ; and, with the exception of some few which are supposed, fx-om internal evidence arising from minute coincidences, to be the same as those related by the others, much dif- ficulty has been generally experienced as to the order in which these events are to be placed. Lightfoot begins at Luke xi. 23., and goes on Note 66, 67.] NOTES ON THE GOSPELS. *9T to chap, xviii. 1-15. Pilkington from chap. x. 17. proceeds without one interruption, to chap, xiii. 1-2-3., -when he inserts tlie events related by St. John, chap. x. 22, &c. ; he then proceeds to Luke xiii. 23., and thence through the inter- mediate chapters to Luke xvii. 1-10. Michaelis goes from Luke x. 37. to Luke xvii., -without the incorporation of other passages. Doddridge begins with Luke x. 17-24., and proceeds with- out interruption to Luke xviii. 1-14., excepting that he transposes Luke ix. 51-56. to the last men- tioned passage. Newcome has bestowed very great labor on these chapters ; he begins Luke x. 17-24., and, omitting from chap. xi. 14., to chap. .^iii. 22., proceeds without interruption to chap, xvii. 1-10. From this brief statement it will ap- pear, that tlie larger proportion of these chapters ought to be continuously put together. The sev- eral alterations and transpositions proposed by these harmonizers will be considered in the va- rious notes in which the arrangements which have appeared most ad-sdsable will be defended. Archbishop Newcome seems to have departed, in some instances, from the order proposed by Lightfoot without sufficient cause. Note 66. — Part III. It will be observed, that our Lord did not speak to the people in parables till the Scribes and Pharisees had accused him of working his miracles by the power of an evil spirit. The Messiah then, Ln mercy and compassion to these hearers, and to all who were captious, began to address them in parables. This is well ex- pressed in the translation of Matt. xiii. 13, 14. in the version published in 1729, 2 vols. 8vo. anonymously dedicated to Lord King, the then lord chancellor ; the name of the author has escaped my memory. " Therefore speak I to them in parables ; because they overlook what they see, and are inattentive to what they hear, neither will they comprehend. And in them is fulfilled that prophecy of Esaias, — ' By hearing ye shall hear, and shall not understand ; And seeing ye shall see, and shall not perceive. For this people's heart is waxed gross, And their ears are dull of hearing, — And their eyes they have closed ; Lest at any time they should see,' " &c. and in ver. 16, " happy are you tliat your eyes have sight, and that your ears have their hear- ing." The common idea, that our Lord spoke in parables, that the people might not under- stand Mm, and their condemnation be still in- creased, is as unfounded as it is blasphemous. The parallel passage in Mark iv. 12. must be interpreted likewise according to the tenor of the context. It is a prophecy fiilfiUed at the yoL. II. *13 very time that our Lord was speaking, that tliough the people saw with their eyes the outward proofs of his divine power, yet they should not perceive the evidence arising there- from, that he was their Messiah. Dr. Adam Clarke has inserted, from Glassius, a verj' good dissertation on the nature and use of parabolical writing, at the end of his notes on Matt. xiii. He finds the following ten signifi- cations in Scripture. 1. The word parable means a simple com- parison. Matt. xxiv. 32-38. 2. An obscure similitude, Matt. xv. 13-15., where Pharisaism is represented as a plant, &.c. 3. A simple allegory, as in Matt. xiii. 4. A maxim, or wise sentence, as the cor- responding Hebrew w^ord SkVO is used in 1 Kings iv. 22. 5. A bye-word or proverb of reproach, 2 Chron. vii. 20. Psalm xUv. 14. and Ixix. 11. Jerem. xxiv. 9. 6. A frivolous, uninteresting discourse, or a disregarded and despised address, Ezek. xx. 49. 7. A simple proverb, or adage, Luke iv. 23. 8. A type, illustration, or representation, Heb. ix. 9. ; where tlie first tabernacle is said to have been a figure, a parable, to last only for a time. 9. A daring exploit, an unusual and severe trial, a case of imminent danger and jeopardy. It may be doubted whether this part of Dr. Clarke's criticism is managed with equal judg- ment. There appears to be no proper authority for the use of the word in this sense. The in- stance he adduces, Heb. xi. 19., where Abraham is said to have received his son from the dead, iv TiaguSolrj, " he being in the most imminent danger of losing his life," does not seem satis- factory ; the common translation being un- doubtedly preferable. 10. The word parable signifies also a very ancient and obscure prophecy, Ps. xlix. 4. Prov. i. 6. Matt. xiii. 35. Note 67. — Part III. These sections to the end of the part are arranged in their present order upon the con- current testimony of Lightfoot, Newcome, and Doddridge, and the regularity of the Scripture narrative. Pilkington has obsers-ed the same method, excepting that he has placed elsewhere the dining at the house of Matthew ; an event which he inserts after the call of that apostle, and which has been already discussed. Mi- chaelis varies too but little from this disposi- tion. He seems doubtful where to place the treatment received by our Lord at Nazareth (section 41), and supposes that this event took place but once : he reasons from the similarity of the two circumstances. See note on section 4, of this part J8* NOTES ON THE GOSPELS. [Part III, Note 68.— Part III. ON THE PHRASE " THE KINGDOM OF HEAVEN." This phrase, " the kingdom of heaven," is used in the New Testament to denote the va- rious gradations of that dominion which the Messiah was ahout to estabhsh. It sometimes alludes to its commencement (Matt. iii. 2.) by the preaching, influence, and deatir of Christ ; sometimes it refers to its gradual progress, and the consequent setting up and establishment of the Christian Church, Matt. xiii. 47. ; sometimes it is used to express tlie future perfection and consummation of the happiness of manldnd and of the Church in a future state. The word (lu- adila, ought to be frequently translated " the reign," instead of "the kingdom." " Isaiah, Daniel, Micah, and others of the prophets, had encouraged the people to expect a time when the Lord of Hosts should reign in Mount Zion, and in Jerusalem, when tlie people of God should be redeemed, and made joyful in Messiah their king." — " This period was gener- ally understood by the phrases ^aadela ry 0e5 and ^(xailelu zihv ovgnvav the first approach of which was preached by tlie Baptist, and af- terwards by Christ." When the word there- fore refers to the time, it ought to be rendered the reign of God, the reign of heaven ; when to place, it should be translated kingdom" . We read also (Luke xvii. 21.) " the kingdom of God is within you." There is a dominion over the passions and the inferior nature of man, which may be justly called the kingdom of heaven, or the reign of divine power within us. And it is of little consequence to us, person- ally and individually, what may be the nature, origin, progTess, extent, and consummation of all the plans of Providence, which shall estab- lish the kingdom of God in the world ; unless obedience to God, and faith in God, and the peace of God, be so known to us, that our na- ture become changed before Him. We may even assist to build up the ark which shall save a drowning world ; but, without repentance and faith, we, like the builders of the ark, may be destroyed by the deluge. I am aware that the original, n) ^aadekt rod 0eu ivrhg ifjibv iariv, may be translated, the kingdom of God is among you, or, is now being established in the midst of you ; and the Ji'r6? is so used by Xenopli. Cyrop. 1. 1 ; and in the Anah. lib. 6. c. 5. § .5. we read ivrog ttj? (fuluy- j'oc, intra spatium, in quo exercitus erat. The word is used twice only in the New Testament ; in Matt, xxiii. 26., where it evidently signifies the inside of the cup, &c. ; and in this passage, LuKe xvii. 21., where it is contrasted with the " Campbell's Preliminary Dissertation, vol. i. p. 140. outward pomp and show with which the Jews expected the reign of their Messiah would com- mence. The Idngdom of God cometh not as rii naQUTj]nriaewg- Heinsius paraphrases the word " non venit proestolando, aut exspectando reg- nurn Domini." Schleusner quotes from Suidas ifTog- oi Xoyiaixol -auI ipOvfir^aeii; xal ndvTu la I'r^z \jjv)rf]^i y.iVTifjuTa' and the Alexandrian ver- sion translates the v/ord D'lp in the last clause of ver. 1, of Ps. ciii. by the word Ivxbg, &c. '3"'p Sdi, where no other meaning can be as- signed but that which is internal : that is, the thoughts and motives of the heart. The phrase also, Q'rjii'n niD^D, was used among the Jews to denote the influence of religion within the heart"^. Tlie Jews had long spoken of, anticipated, and described the future reign of tlie Messiah by the phrase now in question. They had been taught by their ancient prophets to expect a Messiah who should restore the true religion, reform the Jewish people, atone for their sins, and release them from a foreign yoke. The apostles and our Lord used only the popular language when they adopted the term expres- sive of this dominion of the Messiah. That the expressions ^aailelu rod 0ey — ^uadelu jihvov- Quvibv — ^ucadela t5 '7;/aS, did not refer only to the kingdom or dominion of Christ in the future world, is evident from the proclamation of the Baptist, Matt. iii. 2. rjj'j/txe yao i] ^aadela, &c. and from the nature of the addresses of our Lord, such as in Matt. vi. -33., trjTEire dk nqmov r-^v ^aadslav t5 0«5, and tliose in the Lord's prayer, " thy will be done on earth," &c. As the treatise of Schoetgen is bound up with his larger work, and is rarely to be met with, I have made an extract firom his observations on this phrase. The expression tZ3'?Dkyri HIdSd, the same as ■^ ^uadfla Twi' squvCiv, frequently occurs in Jewish writers ; in general it means the polity of the children of Israel under the old covenant, having God at its head. The kingdom of heaven is the same as the kingdom of God : in that kingdom the Jews were the subjects. Thus Josephus properly calls that government ■d-soxguTia, § 1 and 2. To show that Jewish writers used the ex- pression in tills sense, several quotations are brought, sect. 3. One is from Rabbi Schtmoth ; " When they (the Israelites) came to Sinai, and received the kingdom of God," &c. Our author supposes this " recpiving the kingdom of God " to imply a confession of faith, that may be re- peated for the greater confirmation therein. He quotes Sohar Genes. — " When a man goes to bed, he ought first of all to take upon hnnself ^ Vide Schoetgen. Dissert, dc Regno Cmlorum, Her. Hch. vol. i. p. 1149; Heinsius, Exercit. Sacrir., p. 172; Schleusner in voc. tiro?- and Valpy's Greek Test, in Luke xvii. 20. Note 69.-71. NOTES ON THE GOSPELS. *99 tlie Idngdom of heaven, and tJien repeat one or more prayers," § 4. It appears that when a man used the prayer Krischma, it was necessary first, sitscipere reg- mim cceloi-^um, § 5, in fine. This is the common meaning of the phrase, " kingdom of heaven," among Jewish writers. Still they have used it (but rarely) in the sense of the times of the Messiah and tlie New Dispensation. Targum, Micah iv. ] 7. " The kingdom of heaven shall be revealed unto them on Mount Zion, from this time to all eternity." But, independently of quotations from these writers, it may be shown, that the Jews used the expression in this sense ; otherwise John the Baptist, the Pharisees, and the hearers, would neither have used the phrase, nor understood it. Thus a Pharisee (Luke xvii. 20.) asks, " When the kingdom of God should come," § 6. The expression took its origin from that pas- sage of Daniel, where it is said, " Unto hhn was given a kingdom, &c. and his kingdom shall not be destroyed," § 7. In the New Testament, the expression r^ ^a- (Tilela tS Qes, means the Christian Church, or Dispensation. The Apostle (Rom. xiv. 17.) exhorts Christians not to condemn others about meats ; " For," says he, " the kingdom of God is not meat and drink ; " that is, the Christian Church under its King, the Messiah is not bound by the ceremonies enjoined under the Law, § 8. There is sometimes an ellipsis of rS 0s5, or rav sQcxvav the word §uaileia occurring alone. Thus Christ is said to have preached the Gos- pel of the kingdom, i. e. of the kingdom of the Messiah. The Jews are called viol Trjg ^aailelag, because the kingdom of Messiah was first sent to them, § 9. It also denotes subjection to the kingdom of Messiah, Mark x. 15. " Whoever does not re- ceive the kingdom of heaven," &c. § 10. It is not denied that "the kingdom of heaven" is sometimes used to denote eternal life, (j 11. Note 69.— Part III. Ijy this section Christ calls himself, for the first time, " the Son of Man." Note 70.— Part III. The best interpretation that I have met with of this wonderful history of the Gadarene de- moniac, and the loss of the herd of swine, is that of the celebrated Hutchinsonian divine, Jones of Nayland, in his Sermon on the Gadarene demoniac. " In the moral application," he re- marks, " of this miracle, the sense is very plain ; for if sin is, in every man, what the devil is in a demoniac, then it is evident the same man may be under the dominion of a legion of vices and evil passions at once." The devil was per- mitted to go into the herd of swine to show the power of the Destroyey, and by a significant ac- tion make known to man the utter destruction of those who suffer themselves to be led captive by the Spirit of Evil. These unclean animals are a fit representation of the human race, in their fallen and degraded condition, and as such are often used in Scripture. See Matt. vii. 6. 2 Pet. ii. 22. Prov. xi. 22. Archbishop Newcome justly observes, of the apparent discrepancy between St. Matthew, who mentions two demoniacs, and St. Mark and St. Luke, who mention one only, that the rule of Le Clerc must be applied: — Qid plura nairat, pauciora compleditur ; qui pauciora memorat, pliira non negat. One of the demo- niacs was remarkable, says Dr. Farmer, for his superior fierceness. Or Mark and Luke men- tion only one, because one only returned to ex- press his gratitude. Note 71.— Part III. ON AN OPINION OF MICHAELIS RESPECTING THE GOSPEL OF ST. MATTHEW. One of the boldest, most unwarrantable, and mischievous opinions of the German commen- tator, Michaelis, is, that the present Gospel of St. Matthew is a translation, and an erroneous trans- lation, of the Gospel which the Evangelist origin- ally wi'ote in Hebrew. Michaelis renders into Hebrew a fevr passages of the Greek Gospel, and varying the expression of the Evangelist, so as to suit liis own ingenious but imaginary conjectures, he endeavours to prove that St. Matthew used tlie Hebrew words into which Michaelis translates his Greek, and that St. Matthew's translator actually misunderstood the meaning of his original. The inspiration of St. Matthew is thus destroyed at once. The boldest conjectures of the most adventurous of our English critics sink into insignificance when compared with this effort. Bowyer and Mark- land would have been ten-ified. Even the ed- itors of the JVew and Improved Version would have seen, without regret, their star-like lustre eclipsed by the superior splendor of this bane- ful nfeteor. Michaelis, however, has provided his reader with arguments against his own er- ror. In the preceding section he reasons against the possibility of proving the existence of any mistakes of translation in the Greek Gospel of St. Matthew ; and he there observes, " that no one can show any such mistakes ;" and, " if the Greek Gospel is a translation, the original is lost ; and therefore, a comparison between them, ivhich alone can determine the question, cannot take place." I may observe here, that Mi- chaelis, though a learned and useftil authority 100* NOTES ON THE GOSPELS. [Part IV. in many instances, must be read with caution, and many of his conclusions rejected. Bishop Randolph wrote a tract on this subject, which did justice to the learned German, while it pointed out his errors^. The opinion of Michaelis on the evangelical narrative of the raising of Jairus's daughter is contained in that part of his work to which I am now referring. In Matt. ix. 18. he observes, that " Jairus says of his daughter, uqn itElev- TTjaei', ♦ she is already dead ; ' whereas accord- ing to St. Mark, v. 23., he says, ^axunog s/ei, ' she is at the point of death ; ' and receives the first intelligence of her death as he was re- turning home accompanied by Christ. Various artifices have been used by the harmonists to reconcile this contradiction, and with very little success ; but as soon as we reflect on the words, which must have stood in the original, all diffi- culty vanishes on this head. For nno nn;? may signify either, ' she is now dead,' or, ' she is now dying.' St. Matthew's translator rendered the word according to the former punctuation, whereas he ought rather to have adopted the lat- ter, as appears from what is related by the two other Evangelists." To this Archbishop Laurence, in his Sermon upon Philological Speculation, observes, that the r'l d-vyuTtiQ fxov UQTi helcvTijcrei', is sufficiently explained by commentators (in order to recon- cile it with St. Mark's account) in the sense of " my daughter is (perhaps) by this time dead : " ^ See Bishop Marsh's Michaelis, vol. iii. part. i. p. 151-2, and Archbishop Laurence's notes to the Sermon on Philological Speculation, p. 34. but, even taking it in the strongest point of view, it can only be considered as one of those minute variations which tend to prove that the Evangelists did not write in concert. But, as Bishop Marsh remarks, it is not St. Matthew alone who on this occasion uses the past tense ; for St. Luke has the perfectly synonymous ex- pression &nidvrjaxev. With the points, nnn 3 pers. sing. perf. faem. signifies mortua est ; and nnn, past fecm. signifies moriens". I have rejected the points of the various Hebrew words used in the several quotations in these notes ; because the arguments which may satisfy us of their antiquity do not entirely prove their authority. In the fifth volume, 4to. edit. p. 332-372, of Lardner's Works, is a long and admirable vin- dication of the three miracles of our Saviour — the raising the widow's son, the daughter of Jairus, and Lazarus ; it is too long to abridge. Among the Barrington papers I find an in- quiry into the circumstances of this miracle. It is contained in a letter to Dr. Lardner, dated Dec. 30, 1729. Among the papers prefixed to the lAfe of Dr. Lardner, in the beginning of the first volume, is a reply throughout. As it is probable these papers of Lord Barrington may be eventually submitted to the approbation of the public, it is not worth while entering, at present, into any further discussion on this subject. ^ Vide Bishop Marsh's note, Michaelis, vol. iii. part. ii. p. 156, 2nd. edit. PART IV. Note 1. — Pakt IV. The various sections of this part are placed in the same order in which they are respect- ively inserted in the arrangements of the five harmonizers, by whom I am principally guided. Doddridge considers John vii. 1. as belonging to the same passages to which it is annexed by the others, though, for the sake of con- venience, he joins it with the rest of the chap- ter". Michaelis also places the calling of the twelve apostles in the order of St. Matthew, and inserts John vii. 1. at the head of various passages, which he considers supplementary to the accounts of the other Evangelists. " Vide notes and paraphrase, Doddridge's Fam. Expositor, sect. 98, vol i. p. 503. Note 2.— Part IV. ON THE CHRISTIAN MINISTRY. Our Lord had now continued his ministry till the whole population of Judsea, Samaria, and Galilee had heard of his miracles and preaching. Many had followed him from place to place, and from these he selected Twelve as the con- stant witnesses of his actions. The word ixle- Iv^ivoi, which in our translation is interpreted " they fainted," is generally considered as an erroneous reading. It is rejected by Griesbach, and all the best MSS., versions, and fathers, who read iaxvl/uit'ot, which may be rendered grieved, or melancholy ; and this interpretation is supported by the harmony. For it does not ap- pear that our Lord was followed by the multi- tudes to any very considerable distance from their Note 2.] NOTES ON THE GOSPELS. ^101 respective cities (Matt. ix. 36. compared with 35, and Mark vi. 6.), but that -our Saviour's com- passion was excited for the people, whom he saw to be grieved for want of proper instruction, and scattered abroad as sheep having no shep- herd. To remove this spiritual dearth, he gave the first commission to his Apostles, to proceed to the house of Israel, and declare to them that their jMessiah had come ; and to preach to them the kingdom of God. Our Lord afterwards sent out the Seventy, to prepare the people for his reception ; enjoining them to preach in those cities only which himself intended to \'isit (Luke X. 1.) ; v/hereas the Apostles were commanded to preach to all the lost sheep of the house of Israel. The ordination of the Apostles to preach the kingdom of God leads us to consider tlie man- ner in which the Church, which Christ had come to establish, was to be perpetuated among manldnd untU his coming again. The question, therefore. What plan of Church Government was instituted by our Lord and his Apostles ? cannot be esteemed unimportant. The priesthood under the Mosaic economy was so publicly instituted, that its validity and divine origin were never disputed. The rebel- lion of Corah, Dathan, and Abiram, proceeded only from envy at its exclusive nature ; and though the kings in after ages innovated during the prevalence of idolatry, and made priests of the lowest, or, as it would be better rendered, of the common people ; the line of the succession was considered sacred, and none were admitted into the order of the priesthood, or acknowl- edged as priests by the people,who could not trace their descent from the sacerdotal house of Aaron. This regular succession of the priesthood, on the part of the Jews, has been sometimes sup- posed to form an objection to the Christian dis- pensation. " If the Christian religion be true," it has been argued, " its priesthood would have been divinely appointed, and its succession rigorously observed. The whole Christian world on the contrary, is divided on this point : it is to be presumed, therefore, that the claims of that religion are at least dubious, in which the origin of the priesthood is so uncertain, and its various pretensions and orders so jarring, that they are equally ridiculed and despised." In reply, however, to these objections, I do not hesitate to assert, from an impartial considera- tion of the testimony both of Scripture and an- tiquity, that the origin of the Christian priest- hood is as evident as that of the Levitical ; that its descent can be as distinctly traced ; that its regular succession has been preserved ; and that, consequently, as it was at the beginning appointed by divine authority, it is entitled to the highest veneration, and to the devoted at- tachment of Christians. The essential and immutable difference be- tween the arguments that are adduced for the support of the Christian religion, and those VOL. II. which are brought forward in defence of other systems, consists in tliis. The Christian religion is founded upon the evidence of actions, and undeniable facts, while every other system de- pends upon theory alone. The speculations of the philosophers of antiquity, the impositions of Mahomet, the reveries of the schoolmen, the inconsistencies of modern infidelity, the inven- tions and strange doctrines of various s^cts among Christians, are all distinguishable ix:a the fundamental truths of Christianity. The conclusions of uninspired men, on subjects of a religious nature, are generally founded upon abstract reasoning ; the truths of the Christian religion are so identified with some weU-sup- ported facts, that the belief of the fact compels at the same tune the reception of the doctrine. The five principal doctrines which may be said to constitute Christianity, and to comprise aU its truths, and which are alike uniformly supported by facts, and the express words of Scripture rightly and literally interpreted, are, the doctrines of the Trinity, the Incarnation, the Atonement, the Resurrection from the Dead, and the Establishment of the Christian Church, as the means of perpetuating the truth of these propositions in the world. The doc- trine of the Trinity is not only supported upon the general tenor of Scripture, as it may be collected from the fact that the inspired writers assign the attributes of the Deity to the tliree persons of the Godhead ; but from the fact also that the voice came from heaven, that the Holy Spirit as a dove, hovered over the Messiah, and that the Son of God was distinct from either of those which bore witness to him. The Incar- nation of Christ was declared in prophecy, and was proved by the facts wliich are recorded concerning his birth. The Atonement is proved by the concurrence of all the types and institu- tions of the Jewish law, and the fact of Christ's death fulfilling them aU to the uttermost. The Resurrection of the body was verified not only by the fact of Christ's resurrection, but by the restoration of the widow's son and of Lazarus. The Establishment of a Church in the world was demonstrated by the fact of the peculiar care with which our Lord collected disciples, selected a certain number from among them, commissioned them to go forth and preach, ad- ded others to their number with difierent powers, and promised to be with them to the end (not, of the age, as many translate the word, but) of the world. The first establishment of the Christian Church is necessarily brought before us, then, by the subject of this section. The commission given to the twelve Apostles may be called the foundation of tlie Chri-stian Church. The con- duct of the Apostles in their ecclesiastical gov- ernment, considered as a model, ought to be adopted by aU Christian nations, who desire that Christianity should be preserved among 102* NOTES ON THE GOSPELS. [Part IV. themselves, or diffused, and permanently con- tinued, among others. I have already attempted to prove that Jesus, the Messiah of the New Testament, was the Incarnated Jehovah of the Old Testament. He was the Lord and Guide of the Patriarchal and Jewish Churches. He has uniformly been the religious legislator of mankind. He it was who walked with our first parents in the gar- den of Eden, and instituted sacrifice. When the world apostatized after the deluge, it was He who selected the family of Abraham. When the remembrance of their ancient religion be- gan to be effaced from the minds of the Israel- ites, it was the same Angel Jehovah who guided them through the Red Sea into the wilderness, and soon after promulgated the Law from Mount Sinai. It was He who ordained those minute laws, those rigid observances, those ordinances respecting the priesthood, and the whole frame- work of the ecclesiastical and civil polity, whicJi distinguished the Jews from all other nations ; and the very remnant of wliich, even to this day, unites them, notwithstanding their wide dispersion among the various nations of the world. Can we, then, for a moment, suppose that tills same Almighty Being, this Manifested God of mankind, should not be equally atten- tive, and provide equally for a still more glori- ous Dispensation, of which the other was only a type and shadow ? We have every reason to expect, that, in the Christian dispensation, some care would have been taken for the con- tinual remembrance of the great truths and ob- servances which the condition of man required. The revealed religion of God was perpetuated under the Patriarchal and Levitical dispensa- tions by human means. Though religion was of divine origin, mankind was appointed the guardians of its purity. The means which God ordained for the preservation of his religion in the Patriarchal dispensation, were the setting apart the firstborn of every family to minister in liis service, and conferring on the heads of the tribes the spirit of prophecy. Adam, Seth, Enoch, Methuselah, and the other fathers of the Patriarchal Church were thus gifted. Noah and Shem, after the deluge, obtained the same preeminence. There was always a body of men set apart for the service of God. To enter into the proofs on this part of the subject, which might be variously collected from Scripture, ancient history, tradition, and the customs among the early pagan nations, whose idolatry was but a perversion of primeval truth, would lead us far beyond the hmits of a note. The same means of perpetuating religion, which prevailed among the patriarchal families, were continued by the Divine Legislator among the people of Israel, with this alteration only, that one wJiole tribe was set apart for the ser- vice of God, instead of the firstborn of every family. The office remained the same ; the firstborn were redeemed, in remembrance of their original dedication to God ; and it was solemnly enacted, that no stranger, not of the seed of Aaron, should offer incense in the pub- lic worship. Every individual, of every family, was required to present the sacrifice of praise and prayer to God, and to comply with all the institutions of the Law ; while it was left to one selected tribe to perform all the public functions required in the temple worship. Thus did the Divine Legislator first impart to fallen man a revelation, and appoint means for its preservation. The Incarnated Jehovali has now granted to his creatures tlie most per- fect form of that same religion which began at the fall in Paradise ; and human means also, under the blessing of the same God, must pre- serve among mankind the consolations of his holy Gospel. Four forms of Church Government are, in this our age, prevalent among Christians. Episco- pacy, Papacy, Presbyterianism, and Indepen- dency. From the time of the apostles till the present day. Episcopacy has been the most gen- eral church government ; and till the fifteenth century its apostolic origin was never disputed. Till the beginning also of the seventh century the supremacy of the pope over all Christian bishops was quite unknown. Boniface III. re- ceived the first title of Universal Bishop from the Emperor Phocas, as a reward for his sub- serviency and flattery to this basest of tyrants. With the exception of the ambitious heretic, Aerius, who, as Bishop Hall observes, was hooted not out of the church only, but out of the cities, towns, and villages, for the opin- ions he maintained, and, with the exception of a few dubious expressions of Jerome which are inconsistent with other parts of his works, Episcopacy prevailed, with the usurpation of Papacy alone, without the least opposition, in every Christian Church throughout the world, till Presbyterianism began to show itself under the protection of the Reformer Calvin. When the corruptions produced by the supremacy of the church of Rome indicated the necessity of a change, or reformation, in church government, the Catholic bishop of Geneva, Peter Balma, refusing to comply with some proposed altera- tion, was expelled with his clergy from that town. After the expulsion of the bishop, the two popular preachers, Farrel and Viret, wlio had greatly contributed to this measure, as- sumed the ecclesiastical and civil power. In this state of things, Calvin, in his way from Prance to Strasburgh, stopped at Geneva, and remained there at the invitation of Farrel. He then, with his two colleagues, proposed a new form of discipline, which he had lately invented ; but the people, being dissatisfied with the severity of his laws, expelled him, with his principal associates, from their town. At the expiration of three years he was recalled ; and, Note 2.] NOTES ON THE GOSPELS. ^=103 being appointed to institute a form of ecclesi- astical discipline, he proposed, and finally es- tablished a system of church government, never before eitlier known or practised, which is now distinffuished by the name of Presbyte- rianism. When he first introduced this system, he expressed his highest veneration for re- formed Episcopacy, and defended his innova- tions upon the plea of necessity. Beza, and his other followers, gradually discontinued that mode of argument, and have sometimes asserted, in not very courteous language, that Presbyte- rianism is of divine right. It is now estab- lished in Scotland, where it was introduced by John Knox and his coadjutors, who were the friends of the Reformer of Geneva. Many of the exiles, who had fled to the continent in the reign of the persecuting Mary, adopted the same system, and endeavoured, on their return to England, to complete, as they supposed, the reformation in their own country, by recom- mending and enforcing the Presbyterian disci- pline. The labors of Cartwright and others, however, were rendered inefiectual, at least in England, by tlie exertions and vigilance of Whitgift, then archbishop of Canterbury, aided by the firmness of Elizabeth. This great Reformer, and celebrated com- mentator, of Geneva, did not anticipate the possible evils of his deviation from the conclu- sions to which his brother reformers in England had arrived. He erred only in proceeding to an opposite extreme from that of the church of Rome. His error in doctrine proceeded from a systematizing spirit, attempting to comprehend those subjects which humble men will shrink from, till their faculties are enlarged by the knowledge of another state of being. His bit- terness and intolerance were the vices of his age. In all other respects he was both a wise and a good man. In proposing his views to the world, he believed he was planting the tree of life. He would have wept to have known that he had substituted the upas of theological hatred, and controversy, and error, beneath Ti'hose poisonous influence so many fair Churches have withered away. If he could have fore- seen this result, he would have united in the powerful sentiment of a father of the Church: " Notliing so grieves the Spirit of God, as the causing divisions in the Church ; not even the blood of martyi'dom can atone for this crime : " — i)vdhi> Y&g ovTO) tiuqo^vvei, tuv Qebv, &c iy.yJ.Tj- (jLav SiaiQsd^vai hSs jiaoTiom alfia tuvttjv dvvuTUi i^iiXeistv TT^v dfiuQTluv. — Chrys. Horn. XL in Ephes. See the notes to Archbishop Laurence's Bampton Lectures, p. 340, 341, On tlie Character of Calvin. After the original form of church govern- ment had been thus boldly infringed upon, the minds of men became gradually reconciled to the innovation ; and the gradation to the next difierence became in comparison easy. The Presbyterian polity had taught the world, that the presbyters of tlie Church were all equal in authority ; the next generation introduced another innovation, and discovered that if pres- byters were equal, they were also independent of each other. Mr. Robert Brown, of North- ampton, in the reign of Elizabeth, was the first who invented this system of Independency, which is totally without the remotest support from either Scripture or antiquity. The opin- ions of the Independents obtained great popu- larity in the subsequent reigns of James and Charles ; and were espoused by many of the more energetic spirits of that turbulent period, tni they gradually superseded the newly-estab- lished Presbyterianism. From the reception which was given by the community to these innovations on the Chris- tian priesthood, the last stage of its degrada- tion was easy and natural. The oflice of teacher, the administration of the sacraments, the interpretation of Scripture, were, and still are, assumed at pleasure, by men of all ages, ranks, characters, and classes, without adequate preparation, responsibility, obedience, or author- ity. The civil law afibrds equal protection to all ; and the public repose of the community renders this necessary ; but the privilege wliich is allowed by the civil power is mistaken for tlie liberty of the Gospel of God. Mutual can- dor is granted to mutual error, while every term of obloquy and reproach, wliich the proverbial bitterness of theological hatred can suggest, is unsparingly poured forth to stigmatize the sup- posed bigotry and ilUberality of those who as- sert the ancient, uniform, universal belief of the primitive Church ; that the Christian minis- ter is subordinate to a liigher order, to which alone was committed the government of tiie Church, and the power of ordaining and appoint- ing ministers. The question is not one of hu- man polity. It rests with us to inquire whether the Lawgiver of the Christian dispensation has, or has not, revealed to his creatures, a model of church government, to which it is the duty of every Christian society to conform. Should such a government be laid down in Scripture, it becomes at once obligatory upon all Christians. Time cannot destroy it, fashion can- not change it, opinion cannot prevail against it, nor the apostacy of nations invalidate it. No speculation can remove the foundation of its truth. It wUl be as evidently discoverable as the Mosaic institutions. Its principle will be as clear, its facts as evident, its origin as unde- niable. If there is, or was such a government, its whole progress will be matter of record ; every innovation, every corruption, would be accurately registered, and so engrafted with the history of Ciiristianity, that they could not be put asunder. The various forms of church government which we have now considered maybe distinctly 104* NOTES ON THE GOSPELS. [Part IV. traced to human invention. They have origi- nated in the circumstances of the times in which they commenced. Episcopacy only is traced to the days of the Apostles, and of their and our Divine Master ; and originated in his instructions, and their practice. But, that we may arrive at some certain con- clusions on the subject of church government, it will be necessary to refer to Scripture, and inquire into the facts which are there recorded. I shall here confine myself to a review of the manner in wliich the Church was established while our Lord was upon earth ; and defer to other notes the consideration of the nature of that government, by means of which the doc- trines of the Gospel were perpetuated, in the three periods after the ascension ; when the Church consisted of Jewish converts only ; when it was extended to the Proselytes of the Jewish religion ; and when it embraced the con- verts from idolatry throughout the whole Gen- tile world. The period from our Lord's birth to his bap- tism was marked by no recorded instances of divine power or sovereignty ; nor by the as- sumption of his ministerial dignity. His minis- try began by a public and solemn inauguration into his high office. " The heavens were opened, and the Spirit of God, as a dove, de- scended and lighted upon him ; and, lo ! a voice from heaven, this is my beloved Son : hear ye him!" To fulfil every type, he was anointed, like the ancient Jewish kings, priests, and prophets, not with the material unction of oil, but with the Holy Ghost, and with power, Eph. iv. 7. Immediately after his inauguration, guided by the same Spirit, he overcame the great Enemy of his spiritual kingdom. He then began the office to which he was anointed, by preaching the Gospel to the people of Gali- lee, in the synagogues of his own city, Nazar- eth, Luke iv. 14-18. His laws were dehvered in his own name : " I say unto you." He en- larged and refined the Law of Moses, and en- forced his precepts with the promise of higher rewards, and the threatenings of severer pun- ishments. He confirmed the truth of his asser- tions, and demonstrated the certainty of his Messiahship by stupendous wonders and mira- cles. By these means, and by his example, and his precepts, he collected multitudes of disci- ples, whom he baptized, not as John had done, in the name of another, but in his own name, John iii. 5. After a certain time had elapsed, he selected Twelve from his followers, and im- parted to them some of the same powers and privileges which himself had received from the Father. He gave them power and authority over all devils, and to cure all manner of dis- ease, Luke ix. 1. Mark vi. 7. Matt. x. 1-5. Some time after the twelve Apostles had been thus chosen, our Lord appointed other Seventy also. In some respects, their com- mission was the same as that of the Twelve ; in others there was a remarkable difference. The Twelve return to our Lord, and continue with him to the end ; the Seventy return to give an account of their mission, and are again blended with the general mass of the brethren. The Seventy were more limited in their office. They were sent only to precede our Lord, in those towns whither he was himself going (Luke X. 1.) ; the Apostles had a more exten- sive and discretionary power, which extended to all the lost sheep of the house of Israel. The Apostles were ordained to be with our Lord (Mark iii. 14.) as his constant attendants ; whereas the Seventy were only appointed to preach (Luke x. 1.) Before the inauguration of the Twelve, our Lord not only commanded his disciples to pray to God, to send laborers into his harvest, but he continued a whole night himself in prayer ; and even after the mission of the Seventy, tliey were always distinguished by the name of Apostles. Our Lord particu- larly addressed the Twelve more than the other disciples, expounding to them his parables, and revealing to them apart the mysteries of his kingdom (Matt. xx. 17, &c.) In two instances their powers were enlarged. At the time of the institution of the eucharist, the Apostles were commanded to commemorate his death, until his second advent to judge the world. When our Saviour was on the point of leaving earth, on the day of his ascension, he invested them with still higher powers. At first, like their Divine Master, they had been sent only to the lost sheep of the house of Israel. His death destroyed the distinction between the Jew and the Gentile. All power was now given unto him, in heaven and in earth, and his last parting command to them was, to preach the Gospel to all nations. A kingdom was given to them, as a kingdom had been given to our Lord ; as he had ordained and appointed spiritual governors and rulers over the converts, to them also was committed the same delegated autliority. Such were the two classes to whom our Lord, while upon earth, confided a share of the min- isterial office to which he had been commis- sioned from above. He was the prophet like unto Moses, in this, as well as in other respects, that he instituted a new priesthood, with new authority and powers. The Levitical priest- hood was now to be abolished, by the same- Divine Lawgiver who had at first ordained it ; and another erected on its foundation, Christ himself being the chief corner stone. The next stage of the church, and its ecclesias- tical discipline, we shall consider, as I have ob- served, in future notes ; remarking only here, that the people had no choice, nor part, either in the appointment or consecration of the Twelve or the Seventy. They exercised no power, they conferred no right. The discipline Note 3.-7.] NOTES ON THE GOSPELS. ^105 of th9 Church was established by its spiritual head, Christ himself, and after his ascension it •was delegated to his twelve Apostles. Note 3.— Part IV. After the return of the Jews from Babylon, when tlie Hebrew language was no longer spoken among the common people, the Jews adopted the custom to which our Lord here alludes. The Scripture was publicly read in the original, but the doctor of the law whis- pered tlie meaning in the ears of an inter- preter, or targumista, who publicly proclaimed what was communicated to him to the people. Our Lord here intimated to his disciples, that those things which were now revealed to them, such as the calling of the GentUes, the abolition of tlie Jewish Law, not yet to be openly de- clared, and other doctrines, should be hereafter publicly promulgated. The houses of the Jews had fiat roofs, from whence they made proclama- tions to the people. Both Lightfoot and Scho- etgen have treated copiously on this subject. Note 4. — Part IV. The Jews were of opinion, that a superintend- ing Providence protected the minutest objects. Ex Schabbath,M. 107. 2. 'j-ipn jn nD'pn Tii/V iID'y3 'i"3 1>'1 i^""^;-;"' SeJe.t Deus S. B. tt nutrit hide a cornibus unicorum, usque ad ova pediculorum. Schoetgen quotes also Jcdkut Ruheni, fol. 171. 2. " There is not the least herb on earth, over which there is not an appoint- ed guardian in heaven ;" and from R. Simeon's rD^n 130, part i. fol. 6. 2. "A man cannot hurt his finger upon earth, but it is cried out aloud in heaven." — Schoetgen. Hor. Heb. vol. i. p. 104, 105. Note 5. — Part IV. It was a common saying among the Jews, " He that receiveth a learned man, receiveth the Shechinah." Our Lord, therefore, in this, as Ln numerous other passages, which, from the general inattention to the opinions of the ancient Jews, are unnoticed, claims those hon- ors which were assigned by the people to the Angel Jehovah, the God of their fathers. — See Schoetgen. Hor. Heb. vol. i. p. 106, 7. about this time by the most eminent chronolo- gers. It cannot faO. to strike the most unob- servant, that, at the moment in wMch the last prophet of the former Dispensation was doomed to perish, the Messiah, the common God of the two Dispensations, gave to the new description of teachers, whom he now appointed and sent forth for the first time, the authority and pow- ers of the teachers of the Jewish Church. Christ is the golden chain that binds the one universal Church. The Baptist preaches till Christ was manifested. The Baptist was pre- served in life till the kingdom of the Messiah was in some degree established. The time had now arrived when a new Dispensation, with a new priesthood, should commence ; and the last instructor of the people, under the old Dispen- sation, was now permitted to suffer, in order that undivided attention might be given to the long-expected King of the house of David. Note 6.— Part IV. Note 7. — Part IV. Many of the circumstances in this miracle demonstrate the peculiar wisdom with which, as I have so often shown, our Lord uniformly acted, and are worthy of our attention. Christ here first showed that his power was superior to that of Elisha, who fed a hundred men with bread of the first fruits, twenty small barley loaves, and some ears of corn in the husk thereof, 2 Kings iv. 42, 43. The rabbis make these loaves twenty-two ; the loaf of the first fi-uits being one, and the ears of corn being equivalent to another loaf, and they suppose that two thousand two hundred men were fed by them ; each hundred having their single loaf set before them, 'iS\< nxr3 "np ^ni in hj Our Lord therefore proved his power to be superior to that of Elisha ; for he fed one thousand men with one loaf; and, that there might be no ap- pearance of deception nor collusion, he made the whole number sit down in companies, (nmsy nmty in ranks, or in divisions, as trees in a vineyard), by fifties, and by hundreds, that the whole number might be accurately and univer- sally ascertained. The accounts of this miracle were pubUshed by St. Matthew and St. Mark, while the greater portion of the persons who had been partakers of the miracle were living. None contradicted, or denied, or explained away, the account. It is scarcely possible to imagine a more wonderful proof of the creative power of Christ, than was displayed in tliis miracle. The loaves were of the small kind common in the country The fishes were, in all probability, also of that sort which were called by the Jews "j':Tj, which is interpreted by the gloss small fishes*. ' T. Bab. Cetuhot, fol. 60. 2. and Sanhedrin, fol The death of John the Baptist is placed 49, 1. ap. Gill in John vi. 9. VOL. I^ *14 106* NOTES ON THE GOSPELS. [Part IV. Nonnus'^ calls them two fishes from the ad- jacent lake, broiled, or roasted, (or dried in the sun.) xttl dcY;/in6§ov diSvf/dovag l/6vug Sikfuijz, I/6vug omul.EOvg 8i6vi.iij.oyuc, &c. This small supply of provisiomvas perceived to multiply and grow, either in the hands of the apostles as they were ministering them to the people, or in the hands of the people themselves, who, in all probabihty, saw the small fragments of bread or fish with which they had been pre- sented visibly increase while they held them in their hands, till the hunger of each was fully satisfied ; and sufficient was still left for others who might come after them. It was this im- mediate and actual proof of the presence of a Creator, which compelled the exclamation of the;nultitude, that their expected Messiah was come. Witsius has a curious remark on the grada- tion of Christ's miracles. His first miracle provided for a family the customary provision for a festival, not indeed absolutely necessary, yet much to be desired, when the mode of prolonging and celebrating the marriage cere- monies among the Jews is taken into consid- eration. He then satisfied the hunger of thou- sands, by multiplying their bread and a few small fishes. He proceeded to the curing of the sick. He healed one who had been diseased twelve years, Mark v. 25. ; another eighteen, Luke xiii. 11. ; another thirty-eight years, John v. 5. ; another from childhood. Matt. ix. 21. ; another from his birth, John ix. 1. The pro- gressive order which oar Lord observed when he demonstrated his power of raising the dead, in their various stages of corruption and decay, I have considered in another part of these notes'^. Note 8.— Part IV. Two hundred pence was the sum fixed upon for a virgin's dowry ; for the portion to be paid by a husband to a woman who was divorced ; for the fine of the lesser modes of assault and of various offences. The expression therefore was used proverbially, to denote a large sum of money. See the references in Gill on Mark vi. in loc. Note 9.— Part IV. Twelve baskets fnW— SiJiSexa yogiltovg nli\- QEig. The well-known expressions in Juvenal, Sat. 3. v. 14. "^ Octavo edit. p. 65. ^ Meletem. Leidens. Dissert. De Miraculis Jesu, sect. vii. p. 242. " Judeis, quorum copkinus fcenumque supellei :" and in Sat. 6. v. 542. '• Cum dedit ille locum, cophino foenoque relicto, Arcanum Judtea tremens mendicat in aurem :" have made the word v-oqilvovg in this passage a s ibject of greater curiosity than would at first sight appear reasonable. The first and general opinion is, that the cophinus here alluded to was a small basket constantly carried about by tlie Jews, in remembrance of their slavery in Egypt, Psa. Ixxxi. 6. which is translated in our version, — " I removed his shoulder from the burden : And his hands were delivered from the pots ;" is rendered by Jerome and Syinmachus, al ^ei^sc uvTOv y.ocf)l>'ov uTTTjlluyTjaav. The Septuagint, instead of njljj'n (transihunt, or transierunt, ap. Arias Montanus) read rtJ13;?n which is followed by the Vulgate — ul ;^fro£; avT(ii>' if tw y.oqliio idovlevaup, LXX. Maims ejus in cophino ser- vierunt. Dr. Gill quotes Nicholas de Lyra on this verse, to prove that the Jews carried bas- kets with some hay, in commemoration of their Egyptian servitude, and Schoetgen quotes Sidonius Apollinaris, Epist. 7. 6. and Alcimus Avitus, lib. 5. v. 30. to the same effect. Another interpretation of the word y.ocftvog is that of Farnabius, who supposes that the Jews made that use of the hay and the cophinus, which Juvenal and Martial (lib. v. Ep. 17.) have alluded to, as an emblem of tlieir poverty and sufferings during the last siege of Jerusalem, when they were reduced to the necessity of eating hay, in the terrible scarcity of provisions. But this explanation is evidently eiToneous : the cophinus, as may be shown in numerous in- ' stances, being in general use before the siege of Jerusalem. Brenius imagines that the Jews made use of the cophinus at Rome, and elsewhere, for the sale of various small articles of pedlery ; and Buxtorf, that the basket, from the earliest period, was a part of their household stuff; whence the expression Deut. xxviii. 5. "]X3D "jn^ "blessed shall be thy basket and thy store." The bas- ket was used, he supposes, to bring the first- fruits to the priest, and the hay was provided to prevent the various offerings from touching each other. Schoetgen replies to these suggestion.?, that it was not possible all the Jews could be employed in selling ; neither would they liave carried their baskets of first-fruits so uniformly to Rome, as to have excited tlie satire of Ju- venal ; neither were those who were now fol- lowing Christ going up to Jerusalem to offer their first-fruits. He concludes, therefore, with adopting the opinion of Reland, which is fol- lowed also by Sclileusner (in voc. xocpU'og) that the cophinus was used by the Jews for carrying Note 10.-14.1 NOTES ON THE GOSPELS. ^107 about with them the articles of provision, &c. permitted by their Law, and that the hay served to spread under tliem, when they were com- pelled to sleep abroad in places inhabited by Gentiles. — See the whole Dissertation in Scho- etgen. Hora Hehraica, vol. i. p. 133. Note 10.— Part IV. It is a good remark of Dr. Gill, that those who desired a temporal Redeemer were un- wortliy of his presence. All who follow Christ for power, show, popularity, wealth, or honor, or for any other purpose than to receive a spir- itual Messiah, are unworthy of him. Christ re- tired to a mountain, and declined all worldly honors. To have the power of praying, to be admitted as Christ was admitted into commun- ion with God the Father, is higher and more inestimable than all earthly distinctions and treasures. NoTK 11.— Part IV. Christ here demonstrated his power as the Lord of nature. He walked upon the sea, and when he entered into the ship the waves and the wind acknowledged him, and the ship was instantly at the place of its destination. Non- nus has given a beautiful description of this miracle: Christ, he tells us, walked upon the water with unwetted feet ; and when he came into the ship it moved as by a divine impulse, like a winged thought of the mind, without winds, without oars, self-moving to the distant haven. Xqicrrbv idrjr^auvro diucnslxovra ■d'af.&aarjc, A6qo'/ov X'/vog e/ofiu, ^ajr^g dlbg d^iiv oSlTrjf — insld^eodlfei nal/nm Ola voog mEqbeig, dLvifiatf Sl-/u, voatfiv Trj'ksTioqoig h/ttivsaaiv o/illeev a'vTO/u.&.Tr] vrivg — JVonnus, p. 75. Note 13.— Part IV. We have here another instance in which Christ applied to himself an epithet given by the Jews to their expected Messiah. Midrash Kolieleth, fol. 73. 3. " R. Berechia nomine R. Isaac dixit: quemadmodum Goel primus, sic quoque erit postremus. Goel primus jiNTlin \r2r\ descendere fecit Manna, q. d. Exod. xvi. 4. Et pluere faciam vobis panem de coelo. Sic quoque Goel postremus descendere facit Manna, q. d. Ps. Ixxii. 16. erit multitude frumenti super terram." See Schoetgen. in loc. It is probable that our Saviour alluded to this tradition, as well as to the ideas of the rabbis, discussed at great length by Whitby, on John vi. 31, 37, &c. The comparison of food which nourishes the body and wisdom which nourishes the soul is common in many parts of Scripture. Thus Isaiah — " Ye that are thirsty, come buy wine, and milk without money, and without price. Wherefore do ye spend your money for that which is not bread ? " &c. Lightfoot quotes also Chajigah, fol. 14. 1. and Gloss, in Succah, fol. 52. to prove that bread was frequently used among the Jewish doctors for doctrine — □n'? inSoxn/eec? Mm uith bread ; that is, make him take pains in the warfare of the Law, as it is written.— Lightfoot, vol. ii. 553. It may be observed here, that an acquaintance with the Jewish traditions would materially as- sist the theological student to form a more ac- curate notion of many subjects of controversy between the Church of Rome and the Protest- ants. This discourse of our Lord in John vi. has been much insisted upon by the Romanists, as defending and supporting the doctrine of tran- substantiation. This notion originated in the sixth century, and is fouBded on the literal in- terpretation of passages which were commonly used by the Jews, to whom the Scriptures were addressed, and by the inspired writers who pri- marily wrote for their use, in a metaphorical sense. I do not observe that Fulke has noticed this point in his remarks on John vi. in his work on the Rhemish Translation of the New Testa- ment. See that work, p. 275-280. folio edit. 16.33. London. Note 12.— Part IV. Marklasd (ap. Bowyer's Crit. Conjee, p. 95.) has justly remarked the difference between this confession [uliidag Qsy Ylog el) which is no higher acknowledgment than the heathen cen- turion and the soldiers made at the crucifixion ; and that of St. Peter contained in Matt. xvi. 16. JTil el 6 XQi^og, 6 Ylbg TOY Qeov TOY'Cwjog, thou art the Christ, the Son of the One God, THE living God. Note 14.— Part IV. To prove that the Evangelist has here spoken with the utmost correctness, Schoetgen has quoted from Jevachim, fol. 101. 1. It^i' D'ODm :min Sk'o inr annana pirn " Et sapientes fecerunt robur verbis suis, plusquam verbis Le- gis." Lightfoot also has given many others to the same purpose .■rT'in '1210 □'•1310 'i^T Q'JI'^n 108* NOTES ON THE GOSPELS. [Part IV. " The words of the Scribes are more lovely than the words of the Law." — Hieros. Berac. fol. 3. 2. The error of the Pharisees was the same as that of the Romanists. They suhstituted un- authorized tradition in the place of their In- spired Writings, and ritual observances in the place of spiritual worship. The ordinances of external religion are only valuable, as they are the emblems and the appointed means of spir- itual blessings. While their proper value is set upon the records of history, the inquiries of the critical, the labors of the learned, the opin- ions of the judicious, the decisions of the early Church, and all the sources of accurate infor- mation, it ought never to be forgotten, neither is it forgotten by the Protestant Churches, that Scripture is the one unerring test of truth, to which every conclusion must be submitted. The Jews adopted many traditions, which were not only contrary to, but were very frequently hostile to Scripture. The Romanists have been guilty of the very same error. The Jews believed that a man might withhold assistance from his afflicted or poor parents, under the pretence that he had dedicated his substance (or corhan) to God, with many other absurdities enumerated at length by Lightfoot, Schoetgen, Meuschen, Gill, and others, and alluded to in many places by the Evangelist. The Roman- ists have set aside the plain and express au- thority of Scripture, and follow gradual inven- tions, which they dignify by the name of tra- ditions. They insist, for instance, on such points as these : — The mass without communi- cants — The denial of the cup to the laity — The prohibiting the reading of Scripture — The dis- tinction between latria and dnlia, f-argsTa and dovleTa, in the worshipping of angels, and saints, and God — The use of images — The pray- ing in an unknown tongue — The mediatorial offices of the saints, and especially of the Vir- gin Mary — The assumption of the Virgin, an invention of a very late age — The seven sacra- ments — The doctrine of purgatory. The Church that teaches these doctrines is as justly worthy of the condemnation of our Lord as the Pharisees, who were his contem- poraries — " Ye make the word of God of none effect by your tradition." Much might be added on this and other topics connected with the discussions on the doctrines in controversy between the Protestants and Romanists ; but to do so would extend these notes far beyond their limits. See a work entitled, Jl Learned Treatise on Traditions, translated from the French of Du Moulin, by G. C, London, 1632 ; particularly ch. 12 and 13, p. 165-223. Fulke's Defence of the English Translation of the Bi- hle, printed at the end of his observations on the Rhemish Translation, p. 29-33. Bishop Hall's tract, entitled The Old Religion, in the ninth volume of his Works, 8vo. Pratt's edition, p. 287. and the Tracts against Popery, Tit. 1, p. 22. by Bishop Stratford. The Reformation Vindicated, &c. together with many other trea- tises in that admirable and inestimable collec- tion. On the Affinity between the Absurdities of the Pharisaical and Catholic Traditions, see also Chemnitius. Exam. Condi. Trident. Pars prior, p. 20-24. See also Schoetgen. Horce. Hebraicas, vol. i. p. 138. Note 15.— Part IV. Bishop Horslet and Dr. Jortin have written sermons on the subject of the Syro-phajnician woman ; in both of which there is a remark- able coincidence in plan and expression. Both have insisted, with great effect, on the nation of the woman ; on the manner in which Christ performed his first miracle on one who was not a Jew : which was so ordained by the provi- dence of God, that this woman " became one of the first pagan proselytes, and the mystery of the calling and the conversion of the Gen- tiles began in her to be gloriously unfolded ; " on the humility of the suppliant, and her ac- knowledgment of the wisdom of God in selec- ting the Jews to be his own people, while she retained her hope of mercy as a creature of God ; and on the absurdity of judging of the truth of past events by the test of the experi- ence of the present age ; both agreeing in the probability of the opinion expressed in a for- mer note, that the power of evil spirits, in the time of our Lord, was permitted to be more visibly displayed than in our own age. For the more particular explanation, therefore, of this narrative, and especially for the view which Bishop Horsley has given of the peculiar pro- priety of our Lord's conduct in making the manner in which he complied with the request of the Greek idolatress, a type of the mode in which the Gentiles should be received, see Jortin's Works, 8vo. London, 1810, vol. ix. p. 239, &c. ; and Horsley's Sermons, vol. iii. p. 134, and particularly p. 158, 9, and 164. Note 16.— Part IV. The Jews considered every nation but their own as dogs, and on that account refused to share in their hospitality, or to have any inter- course with them, except that which had refer- ence to merchandise. R. Pirke Eliezer gives an illustration of this passage. In his twenty-ninth chapter he dis- cusses the eighth temptation of Abraham, Gen. xvii. 1. He endeavours to prove that Abraham circumcised his servants, and proceeds thus: "Unde autem (probas) quod circumciderit (ser- Note 17.] NOTES OX THE GOSPELS. 409 vos) illos? quia dicitur : omnes vLros domus suse, et natiiin domus circumcidit — cur autem circumcidit illos ? propter purificationem, ne contaminarent dominum suum cibo, ac potu suo. Q'jicunque enim comedit cum prseputiato, is veluti com cane edit. Uti cams non est cir- cumcisus, sic et praputiatus non est circumcisus. Quisquis accedit ad preeputiatum, is veluti mor- tuum contrectat," &c. — Vorstius' Translation of R. Pirke Eliezer, p. 66. I ought to observe here^ that Schoetgen, Tvho refers in his notes on Apoc. xxii. 15., to this chapter of Pirke Elie- zer, quotes a part of it differently from any which is to be found in the translation of Vors- tius. As the Hebrew original is not in my pos- session, I cannot account for the variation ; but my copy of the Latin translation by Vorstius is corrected in various places from the Hebrew original, by a learned rabbi, and can, I think, be depended upon. Note 17. — Part IV. 0>' THE OPI>TO>"S OF THE JEWS RESPECTING THE CHARACTER OF THE MESSIAH. The various works which were done hy our Lord, as related in the preceding sections of this part, convinced St. Peter that Jesus was the Messiah. It certainly appears to us very extraordinary that this open confession of the Messiahship of Jesus had not been repeat- edly made before. The reasons seem to have been, that the various inconsistent traditions concerning the Messiah which were then prev- alent, and the opposite expectations of the peo- ple had so biased the minds of his disciples, that it prevented them from forming a correct judgment as to the dignity of their Lord and Master. They saw, indeed, and acknowledged, that Jesus was more than human, and they daUy anticipated the establishment of the king- dom of the Messiah : but before that event they expected the coming of Elias, various resurrec- tions of the ancient prophets, the reappearance of Moses and Elias, with other different signs and wonders, which have already been enumer- ated. Dr. Pye Smith obsen'es, " that their no- tions of the Messiah were sublime, imperfectly understood, and inconsistent ; they attributed to him a superior nature, a preexistent state, and, to say the least, many of the characteristic properties of Deity'." "S^Tien Christ was upon earth, the opinions of the Jews concerning the nature and person of their ardently-expected Messiah were by no ' Scripture Testinwnxj to the Messiah, vol. i. p. 4P4, and 466. Dr. Pye Smith has compressed into a very short compass the conclusions of Kninoel (Ccmtnterd in Libros JV. T. Hist. p. 84—91.) on the same subject. YOh. II. means uniform: some affirmed that he would be a mere man, endowed with peculiar powers and assistance from God — others that he would be a man, with whom a special power, emanat- ing from God, would be immediately conjbined — others maintained that he would be superior to their fathers, to all mankind, and to the an- gels ; that he existed before the creation of the world, and was employed by God as an instru- ment in the formation of the world, and pecu- liarly in the protection and religious institutions of the Israelitish nation. Schoetgen, in his second volume, has most amply and most learnedly discussed the sub- ject of the Messiah. His Hora Hehraica are an invaluable treasure to the theological student who desires to understand the New Testament. It is to be regretted that the work is so scarce, and that there is neither an abridsmcnt nor a translation of it in our own languae^e. The Jews seem to have entertained the same indefinite notions with regard to the Messiah, as the Christians of the present age entertain when they converse on the Millennium, or the second advent of our Lord : on the restoration of the Jews, whetlaer it wUl be temporal or spiritual ; or on the other sublime and elevating subjects of the prophecies of our own Scriptures, on which the primitive Church has come to no conclusion. The language of Scripture is so general, that it may he interpreted both literally and metaphorically; and every Christian, who at all reflects on these subjects, anticipates some magnificent events, which he believes win certainly take place ; while no two will be found exactly to agree in their opinions and speculations. Lightfoot remarks on this sub- ject.— From the Messiah the Jews expected pomp and stateliness, a royal and victorious kingdom — they see Christ appear in a low condition and contemptible poverty. From the Messiah tliey expected an advanc- ing and heightening the rites of Moses — they saw that he began to remove them. By the Messiah they expected to be re- deemed and delivered from their subjection to the Roman yoke — he taught them to give Cffisar his due, and to submit to the govern- ment God had set over them. By the Messiah they expected that the Gen- tries should be subdued, trod under their feet, and destroyed — he taught that they should be called, converted, and become the ChurchA Bishop Blomfield, in his admirable disserta- tion^, has given us, at stUl greater length, an abstract of the notions entertained by the Jews of the Messiah's kingdom : — i. They expected him to be of a nature far / Lichtfoot's Sermons. Works, fol. vol. ii. p. 1112. = On the TraditiJinal Knowledge of a promised Re- deemer, Camb. lSl->, p. 1(K. fin. &c. 110* NOTES ON THE GOSPELS. [Part IV. surpassing that of men and angels. One of the rabbis says, "The Messiah is higher than the ministering angels." To this notion the author of the Epistle to the Hebrews evidently alludes, i. 4. 2. They considered him to be " the Word of God," an emanation from the Supreme Being ; the Author of all created things. 3. They believed that all the transactions, in which the Deity was related to have had a communication with mankind, were carried on through the medium of his Word, the Messiah ; that He delivered the Israelites from Egypt, led them through the wilderness, supported and protected them. 4. They believed that the Spirit of the Lord was to be upon Him, and intimately united with Him ; and that it would manifest itself in exer- tion of miraculous power. To this our Saviour alludes. Matt. xii. 28. " But if I, in the Spirit of God, cast out devils, then is the kingdom of God come upon you." 5. They supposed that the Messiah would appear, not in a real human body, but in the semblance of one ; tv doxijast. This notion found its way into the Christian Church, and was the distinguishing dogma of the Docetse. It is combated by St. John in several parts of his writings ; viz. " The Word was made flesh, and dwelt among us," (John i. 14.), not only seemed to wear a human form, but actually did so. Again, " Every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God," (1 John iv. 3.) And it is not an improba- ble supposition of Professor Bertholdt, that the Evangelist had the same heresy in view, when he made particular mention of the blood and water which flowed from the side of Jesus, John xix. 34. 6. They expected that the Messiah would not be subject to death, John xii. 34. The multi- tude answered him, " We have heard out of the Law, that Christ abideth for ever." 7. Yet they thought that he was to offer in his own person an expiatory sacrifice for their sins, John i. 29. 8. He was to restore the Jews to freedom. Compare Luke i. G8. xxiv. 21. 2 Esdr. xii. 34. 9. And to establish a pure and perfect form of worship, Luke i. 73. John iv. 25. 10. And to give remission of sins, Luke i. 76. Matt. i. 21. 11. And to work miracles, John vii. 31. 12. He was to descend into the receptacle of departed spirits, and to bring back to earth the souls of the Israelites, which were then to be reunited to their glorified bodies ; and this was to be the first resurrection. 13. The devil and his angels were to be cast into hell for a thousand years. 14. Then was to begin the kingdom of heaven, or of God, or of the Christ, which was to last a thousand years. 15. At the end of that period of time, the devil was to be released from confinement, and to excite great troubles and commotions ; but he was to be conquered, and again imprisoned for ever. 16. After that was to be the second and general resurrection of the dead, followed by the judgment. 17. The world was to be renewed ; new heavens, a new earth, and a new Jerusalem were to appear. 18. At last the Messiah, having fulfilled his office, was to deliver up the kingdom to God, at whose right hand he was to sit for evermore. Note 18.— Part IV. ON THE CONFESSION OF ST. PETER. Our Lord had now, by his miracles, teaching, and conduct, so impressed on the minds of his Apostles the certainty that he was the Messiah, whom they had expected, that St. Peter makes tlie fullest confession of his faith, in the most energetic language. Our Lord immediately addresses him in that remarkable language, which has been said, by the Church of Rome, to be the immovable foundation of her un- doubted supremacy and her exclusive privileges, as the depository of truth, and of her conse- quent infallibility, as the director and in- structor of the world. The question therefore is. Whether the confession made by St. Peter was the rock on which the Church of Christ was to be founded, or whether the Apostle him- self was that rock ? The most eminent of the ancient Fathers have espoused the former opin- ion. Chrysostom'' interprets the passage lij TisTQq. — TOVjioTi ir^ Tiiaiei, Trjg dfxoloylag, "upon the rock, that is, upon the faith of his profes- sion." The most probable meaning of the passage appears to be that which shall comprise both of the controverted senses. St. Peter was always the most zealous of the apostles, and to him was reserved the honor of first preaching the Gospel to the Gentiles. The probable reason why our Lord addressed himself particularly to Peter was, that he happened to be the first who had acknowledged Him as the Christ the Son of the living God. St. Peter generally proved himself the chief speaker, and he continued to do so after our Lord's ascension, without, how- ever, assuming the least degree of authority over the rest of the apostles. The occasion of our Lord's addressing Peter was the confession the Apostle had just made; and He maybe considered as speaking prophetically, when He '' Vide Elsley in loc. who quotes Chrys. in Matt. xvi. 18. and torn. 5, or 163. Note IS. NOTES ON THE GOSPELS. nil said, pointing to or resting liis hand upon the Apostle, Thou art Peter, and on thee, as the first preacher to the Gentiles, and on this con- fession, which thou shalt preach to them, I will establish my Church. — Beza, Lightfoot, Bishop Burgess, in his treatise inserted in a collection of tracts lately published, and many others, among whom may be reckoned some of the popes themselves, have espoused this conclu- sion. Bisliop Marsh, however, in his work on the Comparison between the Churches of Eng- land and Rome ; Grotius, Michaelis, Wliitby, with Pere Simon, and the Romanists in general, have adopted the latter opinion. Among other of the Protestant writers who liave strenuously advocated the opinion that Christ and not St. Peter was the founder of the Christian Church, we meet with the venerable name of the late GranvUle Sharp. The as- sumption of supremacy over all the Churches of Christ by the Church of Rome, filled hun witli astonishment. He was induced, in con- sequence, to pay particular attention to the passage upon which this aiTogant claim was sup- ported, and the result of his examination is here annexed. The Greek word neTQog, he observes, does not mean a rock, though it has indeed a relative meaning to the word tistqu, a rock; for it signifies only a little piece of rock, or a stone, that has been dug out of a rock ; where- by the dignity of the real foundation intended by our Lord, which he expressed by the pro- phetical figure o? Petra (a rock), must necessa- rily be understood to bear a proportionable superiority of dignity and importance above the other preceding word petros; as petra, a real rock, is comparatively superior to a mere stone, or particle from the rock ; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector; '';;Sd nin' Je- hovah (is my rock), 2 Sam. xxii. 2. and Psa. xviii. 2. Again, nvi TlSx my God (is) my rock, 2 Sam. xxii. 2. and Psa. xviii. 2. and again, lynSx nj-SnrD 11X 'ai and who (is) a rock, ex- cept our God? 2 Sam. xxii. 32. That our Lord really referred to this declara- tion of Peter, relating to his own divine dignity, as being the true rock, on which he would build his Church, is established beyond contra- diction by our Lord himself, in the clear dis- tinction which he maintained between the stone [uETqo:, petros,] and a rock, {nergu, petra,) by the accurate grammatical terms in which both these words are expressly recorded. For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructor. The first word, nsTQog, being a masculine noun, signifies merely a stone ; and the second word, nETQtt, though it is a feminine noun, cannot signify any thing of less magnitude and impor- tance than a rock, or strong mountain of defence. With respect to the first. The word nerqog, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the founda- tion on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone. And though even Christ himself is sometimes, in Holy Scripture, called a Stone (lido;, but not nsTqoi), yet when- ever this figurative expression is applied to him, it is always with sucli a clear distinction of superiority over all other figurative stones, as will not admit the least idea of any vicarial stone to be substituted in his place ; as, for in- stance he is called, " the head Stone of the corner," Psa. cxviii. 22. — " in Zion a precious corner Stone," Psa. xxviii. 16. by whom alone the other living stones of the spiritual house are renilered " acceptable to God ;" as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared, in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, where- in he manifestly explains that very text of Isaiah, as follows : — " Ye also," says the apostle, " as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God, by (or through) Jesus Christ." 1 Pet. ii. 5. Thus plainly acknowledging the true foundation, on which the other living stones of the primitive Catholic Church were built, in order to render them " acceptable to God," as a " holy priesthood." From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretence for setting up a vicarial head on earth is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true primitive Catholic Church throughout the whole world) when he promised them that, " Where two or three are gathered together in my name (said our Lord Jesus, the true Rock of the Church), there am I in the midst of them," Matt, xviii. 20. So that the appointment of any vicar on earth to represent that Rock, or Eternal Head of the Church, whose continual presence, even with the smallest congregations on earth, is so ex- pressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the Benevolent Promiser 112* NOTES ON THE GOSPELS. [Part IV. of his continual presence, such as must have been sug-gested by our spiritual enemies, to promote an apostacy from the only sure foundation, on which the faith, hope, and confidence of the true Catholic Church could be built and supported. A due consideration also of the second noun, neiqa, a rock, will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, most certainly was not intended by our Lord to be understood as applicable to his disciple Peter ; but only to that true testimony which St. Peter had just before declared, concerning the divine dignity of the Messiah—" Thou art the Christ, tlie Son of the living God." I have already remarked, that nsToa, a rock, is a feminine noun ; and a clear distinction is maintained between nsTQog, the masculine noun in this text, and the said feminine noun tcstqu, the rock, by tlie grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence, and thereby they demonstrate that our Lord did not intend that the new ap- pellation, or nominal distinction, which he had just before given to Simon (viz. nejqog, the masculine noun, in the beginning of the sen- tence) should be construed as the character of which he spoke in the next part of the sentence ; for, if he had really intended that construction, the same masculine noun, nsigoc, must neces- sarily have been repeated in the next part of the sentence with a masculine pronoun, viz. inl TOiiTW T(B Trerga, instead of inl ravryj T'iJ nixQa, the present text ; wherein, on the contrary, not only the gender is changed from the masculine to the feminine, but also the figurative charac- ter itself, which is as much superior in dignity to the apostle Simon, and also to his new ap- pellative neTQog, as a rock is superior to a mere stone. For the word nergog cannot signify any thing more than a stone ; so that the popish application to Peter (or tcstqoq) as the founda- tion of Christ's Church, is not only inconsistent with the real meaning of the appellative, which Christ at that very time conferred upon him, and with the necessary gi-amniatical construc- tion of it, but also with the figurative importance of the other word, neiqa, the rock; inl tuiitt} ttj nixon, " upon this rock," he declared the foundation of the Church, a title of dignity, which, as I have already shown by several texts of Scripture, is applicable only to God or to Christ. And observe further, that the application of this supreme title (the rock) to Peter, is incon- sistent, above all, with the plain reference to the preceding context, made by our Lord in the beginning of this very verse — " And I also say unto thee," which manifestly points out, botli by the copulative " and," and the connective adverb " also," the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's divine dignity in the preceding sentence, " Thou art the Christ, the Son of the living God ;" and thereby demon- strates that our Lord's immediate reply, " And I also say unto thee," &c., did necessarily in- clude this declaration of Peter, as being the principal object of the sentence- — the true foundation or rock, on which alone the Catholic Church can be properly built, because our faith in Christ (that he is truly " the Son of the living God") is unquestionably the only security, or rock, of our salvation. And Christ was also the rock, even of the primitive Church of Israel ; for St. Paul testi- fies, that "they (i. e. the hosts of Israel) did all drink of that spiritual drink, for they drank of that Spiritual Rock that followed them, and that Rock was Christ," I Cor. x. 4. And the Apostle, in a preceding chapter (1 Cor. iii. 11.) says, " other foundation can no man lay than that is laid, which is Jesus Christ." It would exceed all due limits to attempt to discuss at full length the controversies which have divided Christians, when the peculiar passages of Scripture upon which each contro- versy principally depends, passes under con- sideration. The observations of Granville Sharp, which I have now extracted, appear to be deserving of attention. The various points which separate the Catholic and Protestant Churches will soon perhaps compel the more serious attention of the Protestant world, by the general revival and increase of popery, and the reaction in it? favor in a neighbouring country. And it may be considered the bounden duty of every theological student to make himself ac- quainted with the controversy existing between the Churches of England and Rome". The political discussions respecting the ex- tent of tlie privileges which the state may con- veniently assign to the members of the Church of Rome, have of late years so entirely absorbed public attention, that they have almost super- seded the religious argument, which is by far the most important part of the controversy ; in- asmuch as mistaken religious principle is the root of that system of action, which originally excited the vigilance of the legislature, and still requires a watchful superintendence. Note 19.— Part V. ON THE MEANING OF MATTHEW Xvi. 19. LiGHTFOOT has given us abundant proofs of the manner in which this expression was understood ' See on this subject the Tracts of the Bishop of St. David's — the Tracts against Popery. The ninth volume of Bishop Hall's Works. Bishop Bull's Reply to the Bishop of Meaiix. Harrow's Pope's Supremacy, and many others. Note 19.] NOTES ON THE GOSPELS. *113 among the Jews, and tlie manner in wliich it consequently ought to be understood among Christians. The phrase TnnSl IIDnS " to bind and to loose,'" in the common language of the Jews, signified to prohibit, and to permit, or to teach what is proliibited or permitted, what is lawful or unlawful. Lightfoot then produces many instances, and goes on to observe : — by this sense of the phrase the intention of Christ is easily ascertained, namely, he first confers on the Apostles the ministerial power to teach what is to be done, and the contrary ; he confers tliis power on them as ministers, and on all their successors, to the end of the world. Their power was more extensive than that of others, because they received authority to prohibit or to allow those tilings that were ordained in the Law of Moses-'. In his Hebrew and Talmudical Exercitations on St. Matthew'', Lightfoot produces many more instances where the words "to loose and to bind " are applied in this sense ; and he shows that these words were first used in doctrine and in judgments, concerning things allowed or not allowed in the Law. Secondly, that to bind, is the same with to forbid, or to declare forbidden. To think that Christ, he continues, when he used the common phrase, was not understood by his hearers, in the common and vulgar sense, shall I call it a matter of laughter, or of madness ? To this, therefore, do these words amount : when the time was come wherein the Mosaic Law, as to some part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles (chap, xviii. 18.), a power to abolish or confirm what they thought good ; being taught this, and led by the Holy Spirit, as if he should say, whatsoever ye shall bind in the Law of Moses, that is, forbid, it shall be forbidden, the divine authority confirm- ing it ; and whatsoever ye shall loose, that is, permit, or shall teach that it is permitted and lawful, shall be lawful and permitted. Hence they bound, that is, forbad, circumcision to the believers ; eating of things offered to idols, of things strangled, and of blood for a time, to the Gentiles ; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed, purification to Paul, and to four other brethren, for the shunning of scandal. Acts xxi. 24. : and, in a word, by these words of Christ it was committed to them, the Holy Spirit direct- ing, that they should make decrees concerning religion, as to the use and rejection of Mosaic rites and judgments, and that either for a time or for ever. Let the words be applied, by way of para- phrase, to the matter that was transacted at present with Peter. " I am about to build a J Lightfoot's Harmony of the JV. T., IVorks, klio, vol. i. p. 238. * Vol. ii. p. 205. VOL. II. *15 Gentile Church," saith Christ, " and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them : but if thou askest by what rule ihat Cliurch is to be governed when the Mosaic rule may seem so improper for it, thou shall be so guided by the Holy Spirit, that whatsoever of the Law of Moses thou shalt forbid them, shall be forbidden ; whatsoever thou grantest them, shall be granted, and that under a sanction made in heaven." Hence in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles (Acts x.), he was taught from heaven that the consorting of the Jew with the Gentile, which before had been bound, was now loosed ; and the eating of any creature convenient for food, was now loosed, which be- fore had been bound ; and he in like manner looses both these. Those words of our Saviour (John xx. 23.), " Whose sins ye remit, they are remitted to them," for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons ; there of persons, not of doctrine. Here of things lawful or unlaw- ful in religion, to be determined by the Apostles ; there of persons obstinate, or not obstinate, to be punished by them, or not to be punished. As to doctrine, the Apostles were doubly in- structed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. 2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and en- abled in both, by the Holy Spirit descending upon them. As to the persons, they were en- dowed with a peculiar gift, so that, the same Spirit directing them if they would retain, and punish the sins of any, a power was delivered into their hands of delivering to Satan, of pun- ishing with diseases, plagues, yea, death itself: which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus, &c. Schoetgen' adds many instances to those collected by Lightfoot, that to loose and to bind signified to pronounce what was lawful and un- lawful ; clean and unclean ; condemned or per- mitted in the Mosaical Dispensation. From all which he infers, that among the Jews this power of binding and loosing was given to rabbis, or teachers, who were skilled in the Law, ' Our Lord only asserts in very general terms, that the Apostles had power to decide what was ap- proved or disapproved of God ; but the Jews taught (Jalkut Simeoni, part i. fol. 225. 1.) whoever is ex- communicated one day on earth (although he be then absolved) is not pardoned in heaven until af- ter seven days : he who is thus condemned on earth for seven days, is absolved in heaven at the end of thirty. Sclioetgen, Hor. Heb. vol. i. p. 114* NOTES ON THE GOSPELS. [Part IV. and appointed to instruct tlie people, and that our Lord not only claimed to himself the same power which had hitherto been possessed by the Jewish teachers, but bestowed it upon his own disciples, and invested them in his new Dispensation with the same authority as that which had been hitherto exerted only by the Jewish teachers. The power of binding or loosing, of declaring what is lawful and what is unlawful, is evidently the highest power of governing ; and of im- posing laws for the guidance and direction of the spiritual society of the Church. It was the belief of the primitive Church, that this power was confided to the Apostles ; and, as far as the circumstances of the various Churclies may require, was continued to tlieir episcopal suc- cessors. The power of binding and loosing is generally called the power of the keys ; and con- sists of authority to admit into the Church, and to exclude from it ; and it implies, as the words of our Lord decidedly assert, the power to con- demn ybr sin, and to absolveyrom sin". Note 20.— Part IV. ON OUR lord's explicit declaration of THE NATURE OF HIS KINGDOM. Having now, by the force of his miracles, elicited from his disciples the declaration that He was the Messiah ; and having confirmed the truth of that declaration by the authority which he committed to the Apostles, our Lord pro- ceeded immediately to reveal more explicitly the real and spiritual nature of his Idngdom. At this moment every erroneous opinion that the Apostles, with all the Jewish nation, enter- tained respecting the nature of the Messiah's kingdom must have received the fullest con- firmation, and have given birth to the highest expectations. Peter was promised the keys of the kingdom of heaven, with authority to bind and to loose, to give laws, to pronounce what was clean and unclean. The temporal power and majesty of their Master, they supposed, were now to be developed, and with it their own honor and aggrandizement. They had seen his miracles ; they had confessed their faith ; they believed in Him as the long-expected Messiah ; they anticipated the establishment of his kingdom, and their own immmediate eleva- tion to wealth and dignity. (Sect. 15.) It was under these circumstances (compare Matt. xvi. 20., with v. 21.) that our Lord began to check the rising hopes of his followers, by disclosing to them the object of his incarnation ; "* See also this subject fully discussed in Potter's Church Government, chap. v. p. 330-361 ; Scott's Christian Life, folio edit, part ii. chap. vii. p. 492. that He, the Son of Man, who had so abun- dantly demonstrated his divine power, must go to Jerusalem, there suffer many things, to be rejected by the Chief Priests and Scribes, and, finally, be killed, and raised again the third day. Peter, who on all occasions was the principal speaker, and the most zealous of all the Apos- tles, could neither reconcile this assertion with all that he had so lately seen and heard, nor could repress his surprise and indignation at even the suggestion of such conduct. Our Lord, who knew the thoughts of his heart, and who read there tlie lurking desire of ambition and power, reproved him before the Twelve for his errone- ous notions, and for his shrinldng from the anticipation of humiliation and misfortune. He then, in allusion to his own sufferings, addressed the Apostles and the multitude, in the words of the latter part of the section. He assures his disciples of the absolute necessity of their taking up the cross, and of sacrificing even their lives for his sake and the Gospel's. He blends with these exhortations the assurance that He was the predicted Son of Man ; and that though he called upon them now to suffer with him. He would come again in the glory of his Father, the glory of the Shechinah, with his holy angels, as Daniel had foretold ; and in his spiritual kingdom he would reward them for their cour- age and devotion. It is not improbable that our Lord perceived some expression of surprise, or incredulity, upon the countenances of his disciples ; for He immediately cautions them against unbelief. He repeats his declaration, that He will again come in his own glory, and in the glory of his Father, and that even the present generation should witness it ; for there were some who were present, who should not die till they had seen the Son of Man come in his kingdom. By the term " glory, " in these passages, doSa, the Jews understood the bright flame, and cloud, the glory of the Shechinah, in which the Angel Jehovah was accustomed to appear to the ancient fathers". There is a beautiful passage in Habakkuk, in which the prophet describes the appearance of the Shechinah which led the Israelites out of Egypt, into the wilderness of Paran : — " God came from Teman, And the Holy One from Mount Paraii, His glory covered the heavens. His brightness was as the light." In these expressions the prophet seems to " See on the identity of the glory in which our Lord appeared, with the glory of the Shechinah ; Schoet- gen, Horce Hebraicce, vol. i. p. 324 ; and particularly p. 542, on Rom. ix. 4, on the words tui ?, clCiu— " Hac voce intelligitur Shechina sive majestas di- viria quae alias a Grsecis Soia vocabatur." See also Dan. Heinsius, Exercitationes Sacra, p. 220 ; and particularly p. 198, in Johan. where this is proved at great length. Witsius, De Glorificatione in Mon- te, Melet. Leidens. sect. 30. Note 21, 22.] NOTES ON THE GOSPELS. *115 anticipate the description of the Evangelists. Bishop Horsley remarks, that the description of HabakJiuk in this passage is that of the She- chinah ; and he supposes that tlie expression, (Habak. iii. 11.) . " At the light of thine arrows they went, And at the shining of Uiy glittering spear," refers to the darting forth of the rays of light from the body of the flame of the Shechinah, «hich might resemble that of the streamings of the Aurora Borealis. Whether the Shechinah in which the Angel Jehovah, the Lord Jesus, shall come to judgment, shall be of this de- scription, or whether it shall be as the self- revolving flame which was stationed at the gate of Paradise, or the bright cloud which on tlie day of the transfiguration overshadowed the disciples and their Lord, we cannot now decide. But of this we may be assured, that ive shall all behold this Great and Wonderful and Divine Personage. Like his disciples, we must become his associates, or we shall be ban- ished from that Presence as unworthy of his sublime contemplation. Note 21.— Part IV. Bishop Porteus remarks, that this passage is commonly supposed to refer to the signal manifestation of Christ's power in the destruc- tion of Jerusalem. But, he continues, we know of no one of Christ's disciples that survived this event but St. John ; and our Saviour speaks of more than one. In the 27th verse we read, tlie Son of Man shall come in the glory of his Father, to reward every man according to his works, which undoubtedly relates to Cluist's final advent. When, therefore, it immediately follows in the next verse, " there be some stand- ing here which shall not taste of death tUl they see the Son of Man coming in his kingdom ; " is it not most natural, is it not almost necessary, to understand these similar expressions as re- lating to the same great event ? Now as Christ could not here mean to say, that some of his disciples should live till the day of judgment, he only meant to intimate that a few of them, before his death, should be favored with a rep- resentation of the glorious appearance of Christ and his saints, as they should be seen in the air on that awful day. And this promise was fiilfilled a few days after, when he was trans- figured before them on the mountain. The whole transaction is described in the same terms, as St. John in the Revelation ap- plies to the Son of Man in his state of glory in heaven (Rev. i. 13-16.) St. Luke calls his ap- pearance, after being transfigured, " his oiory^" St. John uses the same expression, " We beheld his glory, as of the Only-begotten of the Father: " and St. Peter, the other witness, refers to it in a similar manner, 2 Pet. i. 16-18. Bishop Por- teus's Lectures, p. 56. Whitby reasons at some length against this interpretation of the account of the transfigura- tion. He would refer it rather to the day of judgment. On considering, however, the par- allel passages, as they are placed together in this arrangement, I cannot think his conclusions correct. The mamier in which our Lord ap- peared at his transfiguration, undoubtedly ap- pears to have been the same as that in which he will again descend from heaven. In this sense, his being glorified at the transfiguration may be considered the type of his future glory ; and Christ may be said to have come at that time in the glory of his future kingdom. Note 22.— Part IV. ON THE transfiguration. Having now prepared the minds of his dis- ciples for his approaching sufierings and death, our Lord, for the greater confirmation of their faith in all the predicted trials that awaited them, determines to manifest himself to them in his glorified state : in that state, we may be- lieve, in which He was before the world began, in which He is at present, in which also He will appear to an assembled world. He sets before them, as his custom was, by a significant action, a demonstration of the truth of what He had told them, that some of them should see their King in liis glory. The transfiguration of Christ, like his resurrection and ascension, appears as it were to draw back for a moment the veil from the invisible world. The impene- trable barrier is passed ; a light seems to dart from heaven to disperse the thick clouds that hang over the valley of the shadow of death, and we are admitted into the presence of the Judge of the world ; and see, with the eye of faith, the spirits of the just made perfect, before we are called upon to resign this corruptible body to the shroud and to the tomb. Where the spirits of the departed exist, what their con- dition, or what their laws of consciousness, or means of happiness, man must die before he can ascertain. But it is not improbable that the invisible world is so mysteriously connected with this visible, diurnal sphere, that the cessa- tion of our consciousness, as to present things, is but the commencement of our consciousness of all those unknown realities of the other world. Who can say, that we are not at this moment surrounded — that we are not at every period of our lives encompassed — with a crowd of angelic spirits, the anxious witnesses of our thoughts and actions ? 116* NOTES ON THE GOSPELS. [Part IV. " Millions of spiritual beings walk the earth Unseen, both when we wake, and when we sleep : " and it is only the fragile veil of this body that prevents us from distinguishing them ; as soon as that is dissolved we shall become spirits among spirits. Bishop Porteus, in his beautiful and elegant discourse on this portion of Scripture, observes, that the evident tendency of the whole passage is to prepare the minds of his disciples for the cruel treatment which both He and they were to undergo, and at the same time to raise their drooping spirits, by setting before their eyes his own exaltation, and their glorious rewards in another life. The very mentioning of Christ's death, by such men as Moses and Elias, without any marks of surprise or dissatisfaction, was of itself sufficient to cause a great change in the sentiments of the disciples respecting those sufferings ; and to soften those prejudices against them, the removal of which seems to have been one of the more immediate objects of the transfiguration. He continues by re- marking, that the circumstance of Christ's assumption of this splendid and glorious ap- pearance at the very time Moses and Elias were conversing with him on his suifering-s, was a visible and striking proof to his disciples, that those sufferings were neither a discredit nor disgrace to him, but were perfectly con- sistent with the dignity of his character, and the highest state of glory to wliich he could be exalted. The transfiguration of Christ may be considered as a visible and figurative represen- tation of Christ's coming in glory to judge the world, of a general resurrection, and of a day of retribution. For although the resurrection is not expressly mentioned in this transaction, it is evidently and distinctly implied ; because Jesus is there represented in his glorified state, consequently the resurrection must be supposed to have taken place. In the preceding section we read that when Christ should come again in glory, he would reward every man according to his works (v. 27.), and in confirmation of the truths of a resurrection, and a day of retribu- tion, Moses and Elias, two just and righteous men, who had for many centuries before de- parted out of this world, were brought back to it again in the possession of a state of glory. Elias, having been carried up into heaven with- out seeing death, most aptly represents those children of light who should be found alive at the last day ; and Moses shadows forth the glo- rious perfection of those blessed spirits who have died in the Lord, and who in the day of judgment, their body and soul being united and glorified, will receive the reward of their works. The glory of Christ, therefore, on the mountain was a symbol of liis exaltation to be the Judge of the earth, and the glory of Moses and Elias was an earnest of a resurrection, and of the re- wards and happiness prepared for the righteous in heaven. The other great purpose of the action on the mount was, to give a figurative signification of the abrogation of the Mosaical Law, and the commencement of the Christian Dispensation, upon which it was to be estab- lished. Moses and Elias, as the representatives of the Law and the Prophets, who had succes- sively testified of the promised Messiah, it appears to me, were now, in their glorified state, permitted to behold on earth the mag- nificent completion of all their predictions ; and by their farewell testimony to the truth of his Divinity afford to man the most powerful evi- dence that human reason could either receive or require. By their testimony they acknowl- edged the accomplishment of all their prophe- cies, and that the commencement of the Mes- siah's kingdom was established on the Law and the Prophets ; and when the disciples, in an ecstasy of happiness, desired to erect three tabernacles, God himself proclaimed, " This is my beloved Son, hear — hear te him ! " Moses and Elias instantly disappear, overshadowed by the bright cloud, and Christ alone remains the undivided object of all their worship. To Him alone are they to build their altars ; to Him alone are they to look for happiness and glory ; ' and He shall come again with his holy angels, and ten thousand times ten thousand shall stand before him. The great day wliich God has appointed for the duration of this earth is rapidly rolling round, with all its successive generations ; and He who created man in the morning of that day, shall descend again from heaven in judgment, when its hour of evening closes. His glory then will fill the skies, and these stupendous but inferior manifestations of his Godhead are but as the morning stars, which shall be lost in the glory of that mag- nificent sun which shall then beam upon the gathered universe. Inspiration itself seems to labor under the description of that day. Lan- guage fails before the glories and overwhelming splendors of the invisible world. " Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, what God iiath prepared for them that love him." The best treatise on the important event we are now considering, is that by Witsius, in the Meletemata Lcidensia. It is too long to trans- late ; but as the book itself is not often to be met with, I shall subjoin an abstract of the reasoning of the learned author. The matter of his treatise is arranged under four general heads. 1. The circumstances. 2. The glorifying. 3. The adjuncts. 4. The sequel. These again are subdivided, as follows : — The circumstances. — Time, place, persons. The glorifying. — Person and apparel ; con- Note 22.] NOTES ON THE GOSPELS. *117 verse with Moses and Elias ; attestation from God the Fatlier. Adjuncts. — Wealmess of the Apostles ; indul- gence shown them by Jesus ; interruption by St. Peter. Sequel. — Fear of the beholders on his de- scent; comfort imparted by Christ; secrecy enjoined, and observed by the Apostles. The circumstances of the peculiar prophecy of the time in which our Lord was transfigured have been already noticed. The place is un- certain, but is generally supposed to have been Mount Tabor. The icitnesses were few in number ; but they were the same as were required by the Law to testify the truth of any fact. Peter, James, and John were selected as the most eminent among the disciples. The transfiguration took place while Christ v/as in the act of prayer. The nature of the change produced in the person, face, and garments of Christ cannot be comprehended in this state of our existence. The transfiguration took place on our Lord's account as well as on our own. The weak- ness of his human nature might require such support. But it was principally for our sakes, that we might believe that Christ was the true Messiah. The reasons why Moses and Elias appeared were, that Moses was the founder of the Jewish polity, and Elias was the reformer of the Jewish Church, and the most zealous of its prophets. Their presence implied, that the ministry of Christ was attested by the Law and the Prophets. Witsius then inquires, Were these persons really visible, or merely phantoms in their shape .' There is no difliculty about Elias, who having been translated in body, may easily be conceived to have come down from heaven to Christ on the mountain. But how did Moses appear, who died and was buried ? From the dispute between Michael and the Devil about the body of Moses, some imagine that his body was preserved from corruption, for the express purpose of being restored to him on this occa- sion. But however this be, his body certainly might have been restored to him ; and it seems most probable that such was the case. Whether he returned with Elias to heaven, or tarried upon the earth to accompany Christ in his ascent, is a question of curiosity, sect. 15. But how could the Apostles tell who Moses and Elias were .' Most probably either by divine revelation, or by some emblematical tokens, or by the conversation which passed between them and Christ, sect. 16. They appeared in glory, partly to do honor to their Lord, partly to give the Apostles an idea of glorified bodies, which they themselves should afterwards possess in heaven, sect. 17. They talked to our Saviour about his impend- ing death, not to point out to him what he had to suifer, but that they might assert the mo- mentous truth, that the salvation of the human race depended entirely on the death of Christ, sect. 19. Adjuncts. — Drowsiness of the Apostles. — This might have happened because it was night, or because they were fatigued with ascending the mountain, or from the length of Christ's prayers, sect. 20. The proposal of Peter was inconsiderate, but proceeded from a love of his master and zeal for his service. It must be dehghtful, he thought, to continue for some time longer in the enjoyment of such celestial society ; and with a view of discovering the will of the Lord, he said, " It is good that we should remain here," sect. 2.3 and 24. The bright cloud was a symbol of the Divine Presence, while it seiTed to shroud God's glory. Its brightness was contrasted with the darloiess and terror that accompanied the descent of Je- hovah on former occasions, pointing out the mild character of the New Dispensation. It also served to prevent the Apostles from looking into mysteries, by observing what became of the glorified bodies of Moses and Elias, sect. 30. The words that were heard to proceed from the cloud, are extremely emphatical and impor- tant — " This is my beloved Son, in whom I am well pleased ; hear ye him." These v/ords contain a declaration of the glorious nature of Christ, joined with an injunction to obey him — " Hear ye Him :" i. e. Hear Him alone ; where there is a tacit contrast with Moses and Elias. Christ indeed came to confirm the Law and the Prophets ; but he came in a character so trans- cendently elevated, that the twinkling sparks of the Old Covenant were absorbed in the blaze of his Gospel, sect. 33. The sum and substance of the Gospel is con- tained in this concise declaration from above. We are herein told who and what He is, whom the Father appointed for the Saviour of the human race ; His Only Son ; the object of his love ; dear beyond all created beings, sect. 34. A most consoling truth ; since the only Son of God, for our sakes, was consigned to such cruel tortures and so di-eadful a death, sect. -35. Sequel. — Fear of the Apostles. — This miglit arise from the awful sound of the Voice which they heard ; but it was chiefly occasioned by visible symbols of the presence of the Divine Majesty, sect. 39. They saw no one but Jesus only. It was not fit tlrat Moses and Elias should remain on the earth any longer, as tb-eir ministry was not to be confounded and mixed with that of Christ and with the apostolic functions, sect. 42. The Apostles were commanded by Clu-ist not to divulge what they had seen till after his resurrection. The foUoiving reasons are as- sisrned : — Christ was at that time in his state of 118* NOTES ON THE GOSPELS. [Part IV. humiliation, and he ever conducted himself with a modesty agreeable to that state ; He therefore avoided every kind of display. The Apostles were not yet qualified to publish these things, by power given them from above. If they had done so, they would not have been believed by the Jews, until after a more public demonstra- tion of his glory, in his resurrection and ascen- sion, sect. 43. The fidelity of the Apostles on this occasion is praiseworthy : although they disputed with each other what the resurrection from the dead might mean, yet they scrupulously observed the injunction of secrecy, sect. 45. Such is the brief outline of Witsius' learned Treatise on the Transfiguration. He has omit- ted, however, to notice the peculiar circumstance related Mark ix. 15., that the people who beheld our Saviour coming from the mountain were amazed at his appearance. Doddridge agrees with the conjecture of Whitby, tliat it is prob- able our Lord's face shone with rays of glory, as the face of Moses did when he came down from the mount. Pilkington likewise proposes the same idea, as if it was entirely his own. " I hope to be excused," he says, " in offering a conjecture to illustrate an expression in this section, which hath generally been passed over by the commentators without any remark. It is here said, that the people were greatly amazed when they beheld Jesus coming unto them ; and no satisfactory account hath been given of their surprise or astonishment ; which, I am induced to think, proceeded from some rays of the heavenly glory, which yet rested on our Saviour, and were visible unto them. We cannot now well read of the people being greatly amazed at the sight of him, without recollecting what happened to Moses, when he had been more immediately in the Divine Pres- ence ; that, at his return to the people, the skin of his face shone so, that Aaron and the chil- dren of Israel were afraid to come nigh him, Exod. xxxiv. 30. And the reader may likewise observe, that the word ixda/xOsofiai, which is here translated, ' to be greatly amazed,' is used by St. Mark, in another place, to signify, par- ticularly, the being astonished and terrified at a glorious and supernatural appearance," chap, xvi. 5, 6. In addition to these remarks, it must be ob- served, that there were traditions among the Jews, that Moses and Elias should return to earth during the reign of the Messiah. — Schoet- gen, to prove this, quotes Dehaiim Rabba, sect. 3. fol. 255. 2. and Tanchuma, fol. 42. 1. HorcB HcbraiccB, vol. 1. p. 148. It may be remarked here, that one Evangel- ist, in relating the transfiguration, states, that Jesus went up into the mountain six days after the previous conversation (vide the preceding section), and by another that it was eight days. This discrepancy is easily reconciled. St. Mat- thew marks the interval of six complete days ; whereas St. Luke takes into calculation the day on which tire conversation was held, and that likewise on which the transfiguration took place ; making thereby eight days. The sleep of Peter and the Apostles does not appear to be generally understood. Some sup- pose, that as St. Luke has mentioned this cir- cumstance in the midst of his narrative, the disciples were asleep during the time of the transfiguration, and while Moses and Elias were conversing with our Lord. The passage in St. Luke must be considered as in a parenthesis ; and seems to imply that the Apostles had fallen asleep most probably from fatigue, the difiicult ascent, or, as others suppose, from the length of time in which our Lord continued in prayer. Whatever might have been the cause, they were certainly awoke from their lethargy by the celestial glory that surrounded them. Bishop Hall, in his Contemplations, has also many admirable remarks on the subject of the transfiguration. He arranges his matter under the four heads : — of Time, Place, Attendants, and Company. His devotional thoughts on the vari- ous particulars are eminently beautiful"". Note 23.— Part IV. The transfiguration of Christ was intended to reconcile the minds of the Apostles to the sufferings and death of Christ, and to remove the inveterate prejudices that prevailed among them, and the Jewish converts in general : 1st. With regard to his sufferings, which they con- ceived to be inconsistent with his dignity. And 2dly, with regard to the ceremonial Law, which they were persuaded was not done away with by the Gospel, but that they were to exist to- gether in full force, and to be equally obeyed. This prejudice continued for many years after our Lord's resurrection. St. Paul tells us. Acts xxi. 20., " several thousand Jews believed, and yet were all zealous of the Law." And it was the suspicion that St. Paul had forsaken, and taught others to forsake Moses, which brought his life in most imminent danger, and actually occasioned his imprisonment (Acts xxi. 28-36). No wonder, then, that our Lord should impose silence on his Apostles at this period of his ministry, on the subject of the abolition of the Law of Moses. — Bishop Porteus's Lecture, p. 65. " Hall's Contemplations, Works, Pratt's London edition, 10 vols. 8vo. vol. ii. p. 374. — See also Por- teus's Works, vol. V. lecture 15. Dr. Holmes also, late Dean of Winchester, the Collator of the Sep- tuagint, in a sermon, preached at Oxford, 1777, has expressed the same opinions as those of Bishop Porteus. — Witsius, Mehtcmnta Lcidensia, Diss. iv. De Glorif. in Monte, p. 215. — Whitby in loc. — Doddridge, Fam. Expos, sect. 90 and 91. — Pilking- ton, Evan. Hist, notes, p. 85. — Schoetgen, Hora Hebraiccp, vol. i. p. 148. Note 24.-2G.] NOTES ON THE GOSPELS. *119 Note 24.— Part IV. The three Apostles had now beheld their God, companion, and friend, the Messiah, in his glorified state ; in tliat form and manner in which he had appeared to the patriarchs and prophets of the ancient time, and in which he will ag-ain appear when he shall come to judge the living and the dead. After this sublime disclosure of his celestial dignity, he continually reminded his disciples, and by that means prepared their minds for the approach of his degrading, cruel, and painful death. The saying was hid from them — it was incomprehen- sible—they understood it not. For the doctrine of the atonement, although prefigured by the types, and taught in the institutions of the Law, and still more clearly revealed by the Prophets, was not thoroughly understood till life and im- mortality were brought to light by the Gospel. This doctrine was to the Apostles, as well as to their countrymen, a stumbling-block. It was, and it will ever be, foolishness to the Greek, and to all who assimilate to the same specula- tive, presumptuous, and philosophizing charac- ter. Human reason must here be submitted to the Gospel. There must be a prostration of the pride of human intellect at the foot of the cross, before men with proper humility can believe in the salvation purchased for them through the atonement of a Divine Being for the sins of man. He who rejects this doctrine counts the blood of the covenant an unholy thing, and violently separates the bond of love which unites a fallen man to the mercy of his Creator. Note 25.— Part IV. It is uncertain whether the tribute demanded of our Lord was the half-shekel for the service of the temple, or the common taxes required by the rulers of the country. Both Lightfoot'' and Whitby^ have adopted the former opinion, which seems to be more consistent with our Lord's reasoning, that he was the son of that King for whose use the tribute was demanded. The conduct of our Lord in this instance affords a striking example to all mankind, quietly to submit to all the laws and customs of their country, which are not hostile to Christianity. Jones' considers this as another significant action, and remarks on it — " I have a notion of my own, for which I can produce no authority of any commentator, that the three orders of animals, the fowls of the air, the beasts of the earth, and the fishes of the sea, represent three states of being ; the fowls of the air, the angelic ^ Lightfoot, vol. ii. p. 212. " Whitby in loc. ' Jones's Figurativi Language of Scripturt. or spiritual nature, both bad and good ; the land animals, the present state of man's life ; the fish of the sea, the state of the dead, who are silent and invisible. This may appear strange and visionary to those who have not considered it; but if the distinction is founded on the Scripture, then the fish that first cometh up, is he that first cometh up from the dead, as Christ did, \he first fruits of them that slept : and as he rose for our justification, he brought with him our ransom, to be paid for those who have no tribute money of their own to give. With this sense the case was worthy of the divine inter- position." I insert this as a curious specimen of Jones's interpretation of Scripture ; it is fan- ciful, but ingenious. .Dr. Owen (apud Bowyer, p. 103) has justly observed, that the omission of our translators to mark the difference between the didrachma (ver. 24) and the stater (ver. 27) has obscured and enervated the whole account. The stater was equal in value to the didrachma, which was equivalent to the half-skekel demanded'^ (Exod. XXX. 11-16. and xxxviii. 25-28.) for the ser- vice of the temple. Note 26.— Part IV. The ambitious dispute of the disciples, con- cerning their precedency in the kingdom of heaven, proves that not even the repeated pre- dictions of our Saviour's suflferings and death could banish from the minds of his followers their preconceived ideas respecting the Mes- siah's kingdom. To correct this prevailing error, our Saviour now resorts to a different mode of undeceiving them. He places a little child before them, assuring them, that unless they were converted, that is, unless they be- came as unambitious and as humble, as mild, as meek, and as regardless of all temporal power and distinctions as a little child, they could not even be admitted into the kingdom of heaven. Humility is the characteristic virtue of Christianity ; and the highest rewards of heaven are promised to the most humble and meek : " for he that is least among you all, the same shall be great." The reason, Michaelis observes on this conversation, why apparent contradictions are unavoidable in the deposition of several eye- witnesses to the same transaction is easy to be assigned. They do not all observe every minute circumstance of the transaction, but some pay particular attention to one circum- stance, others, to another ; this occasions a variation in their accounts, which it is some- times difficult to reconcile. This happened '^ See on this subject Elsley in loc, Lightfoot ut supra, and Schoetgen's Remarks on Lightfool, Hora Hcbrairce, vol. i. p. 151. 120* NOTES ON THE GOSPELS. [Part IV. likewise to the Evangelists, as I will illustrate by the following instance : — St. Matthew, ch. xviii. 1-14., and St. Mark, ch. ix. 33-50., relate the same transaction, but in different points of view, and for that reason appear, at first sight, to contradict each other. St. Matthew says, "At the same time came the disciples unto Jesus, and said, ' Who is the greatest in the kingdom of heaven ? ' " St. Mark, on the contrary, "He came to Capernaum, and being in the house, he asked them, 'What was it that ye disputed among yourselves by the way ? ' But they held their peace : for by the way they had disputed among themselves, who should be the greatest." According to St. Matthew, the disciples themselves lay the subject of their dispute before Jesus for his de- cision : but, according to St. Mark, they even refi>se to relate the subject of their dispute, though Jesus requested it, because they were conscious to themselves that it would occasion a reproof The question is, how these accounts are to be reconciled. Without entering into the various solutions which have been given by the commentators, I shall only observe, that, as this transaction relates to a matter of dispute among the disci- ples, it has of course two different sides, and is therefore capable of two different representa- tions. Some of the disciples laid claim to the title of the greatest in the kingdom of heaven, among whom we may probably reckon Peter, with the two sons of Zebedee, James and John. These could hardly expect to escape a reproof, and were undoubtedly ashamed, when ques- tioned as to the subject of their dispute. Other disciples, on the contrary, may be considered as the party attacked, who, without claiming tlie first rank for themselves, might yet think it unjust to be treated as inferiors, since they all appeared to be equal. The latter had less reason to fear a reproof, since the pure morality of Christ, which teaches that every action must be estimated by the motives which gave it birth, was not then fully understood by his disciples. In their outward behaviour, at least, there was nothing unreasonable ; and, without being guilty of a breach of propriety, they might lay their complaints before their Master, and re- quest liis decision. It is probable that St. Mat- thew was of this party, since a man, who was by profession a tax-gatherer, and never particu- larly distinguished himself among the apostles, would have hardly supposed that he should become tlie first in the kingdom of God. He relates the transaction, tlierefore, as one of that party to which he belonged. St. Mark, on the contrary, who derived information from St. Peter, considers the matter from an opposite point of view. Let us suppose the full sto,te of the case to be as follows. Some of the disciples, who were of tiie diffi- dent party, and laid no claim to the first rank, bring the matter before Christ, with the same kind of indignation as was displayed by ten of the apostles on another occasion, Matt. xx. 24. Christ reserves the decision of the dispute till they were entered into the house, where they were accustomed to meet; he then calls his disciples together, and inquires into the subject of their dispute, to which Peter, James, John, and those in general who had claim to pre- eminence make no answer. If tlie transaction was literally as here described, it is by no means impossible that Matthew and Mark might con- sider it from different points of view, and write what we find in their Gospels without the least violation of truth. The one relates one part and the otlaer another part of the transaction ; but neither of them relates the whole. If we read a few verses further in St. Mark's Gospel, we find a circumstance recorded of St. John, which St. Matthew passes over in silence, and from which it appears that St. John was more concerne d in this dispute than most of the other disciples. He even ventured, when Christ, with a view of introducing a perfect equality among his disciples, said, " Whosoever shall receive one of these children in my name, re- ceiveth me," to doubt of the universality of this position, alleging, tliat persons of unexception- able character might appeal to the name of Jesus, and giving an instance of one who had cast out devils in his name, whom the apostles had rebuked, Mark ix. 37-38. This again occasioned replies from Christ; which, though they are mentioned by St. Matthew, have in his Gospel a different appearance, and are attend- ed with less perspicuity than they are in St. Mark's Gospel, because St. Matthew has not related the causes which gave them birth. — Marsh's Michaelis, vol. iii. part 1. p. 6-9. Note 27.— Part IV. This is one of the most diSicult passages in the New Testament. Beza and Mr. Gilpin suppose it to mean, " Every Christian is purified by the difficult or fiery trials of life, in the same manner as (xul for cbc, as in John xiv. 20. and Mark x. 12.) every sacrifice is salted with salt." Macknight would read, " Every Christian is salted and prepared (jtu^;) for tlie fire," (in the dative, as 2 Pet. iii. 7.) i. e. by the apostles for the fire of the altar, i. e. as a holy sacrifice to God. Whitby would render in this manner, " Every wicked man shall be so seasoned by the fire itself, as to become unconsumable ; and shall endure for ever to be tormented." Grotius, "Every wicked man shall be con- sumed, like the whole burnt sacrifice, yet v,-ith unquenchable fire." Lightfoot and Doddridge, " He tliat is a true Note 2S. 1.-3.] NOTES ON THE GOSPELS. 421 sacrifice to God shall be seasoned with the salt of grace, to the incorruption of glory ; and every victim to divine justice shall be salted with fire, to endure for ever." Clarke, in his Paraphrase, thus interprets this verse, " For as every burnt ofiering under the Law was first salted with salt, and then consumed by fire ; so every one who has been instructed in the doctrine of the Gospel, if when he is tried, he shall be found deficient, or not seasoned, he shall be destroyed by the eternal fire of the divine wrath." And he then observes in a note from Le Clerc, that tlie emphasis of the comparison lies in tlie ambiguity of the word r\hD% which signifies both, shall he salted, and shall be destroyed. As every sacrifice is salted, nSa% with salt, so every apostate shall be destroyed, nSo" (in the other signification of the word) with fire. Schoetgen supposes that an allusion is made to the salt, or bitumen, witli which the sacrifices were sprinkled, that they might burn more easily. He also interprets the passage, " that as every sacrifice must be prepared for the altar, by the salt which was set apart for that purpose, so ought Christians to be imbued with the heavenly virtues, to become a living sac- rifice to God." He renders the word y.al by queinadmodum, on the authority of Noldius. Schoetgen, Hor. Heb. vol. i. p. 249. Elsley, and Clarke's Paraphrase in loc. Note 28.— Pakt IV. In this passage also our Lord reasserts his Divinity. The Jews were accustomed to say, that the Shechinah was present where ten were assembled to study the Law. The Shechinah was considered as the emblem and the resi- dence of God. It was used also in some in- stances as the name of God. Our Lord here assumes to himself the powers and honors which the Jews attributed to the Shechinah. — Schoetgen, Hor. Heb. vol. i. p. 153. and Gill in loc. PART V. Note I. — Part V. There is very little difierence of opinion be- tn^een the harmonizers as to the place of this section. Michaelis, indeed, does not attempt to insert it in its probable order, but connects it arbitrarily with the mission of the Twelve, as a parallel event. Lightfoot endeavours to prove that our Lord commissioned the Seventy, on his way to Jerusalem, to keep the feast of Tabernacles. He supposes, too, that they re- turned to our Lord within a very short time, even before Christ left Jerusalem. His prin- cipal arguments are derived from the expres- sion fier^ Tama, Luke x. 1., and that in John vii. 10., that he went not up to the feast openly : from whence he concludes that the Seventy had been previously dismissed. Pilkington places this event about the same time, partly on account of the latter argument. Doddridge and Newcome would refer it also to this period; but at a longer interval, before the feast : and Doddridge observes, that the space between the feast of Tabernacles and the feast of Dedication affords but little time for his proposed circuit round Galilee after the mission of the Seventy. Lightfoot's last argument has con- siderable weight with all. VOL. II. *]6 Note 2.— Part V. Moses, in the Levitical dispensation, direct- ed that six should be returned from each of the twelve tribes (whether as a permanent or tem- porary council is disputed) to assist him in the government of the people ; and these seventy- two are generally called the Seventy. Light- foot, Selden, and Whitby assert that the San- hedrin were rightly called the Seventy, Moses himself being the president, and making the seventy-first. The same difference of opinion prevails respecting the number sent forth by our Lord. Origen and Epiphanius make them seventy- two ; TertuUian and Jerome seventy, as do also Clemens Alexandrinus and Irenaeus. Note 3.— Part V. This section is placed here upon the united authorities of Newcome, Pilkington, and Dod- dridge. Lightfoot inserts John vii. 2. to 10. in his fifty-sLsth section, before the mission of the Seventy ; and ver. 10. in a separate section with Luke ix. 51. to the end. He has done 122* NOTES ON THE GOSPELS. [Part V. this on the supposition that the Seventy were sent forth on the road to Jerusalem, but not in Galilee. The difference between Lightfoot and the other harmonizers, however, is so slight, that it seemed to require but little notice. I have placed Matt xix. 1. and Mark x. 1. at the end of this section, in their most probable natural order, and on the authority of Pilkington. Note 4. — Part V. The brethren of our Lord had long seen his miracles, and were satisfied, either that he was the Messiah, or a great prophet ; and they were desirous that his claims and miraculous powers should be manifested to the world. They co'uld not reconcile the unostentatious and humble life of their Master with his extraordi- nary display of divine attributes. And, perhaps for a better confirmation of their faith under these doubts, they use every argument to persuade our Saviour to go to Judsea, that his wonderful works might be generally known and witnessed. But they understood not that his hour was not yet come ; and, to avoid giving offence, or attracting attention, he followed his brethren to the feast in the most private man- ner. This I consider the probable meaning of the passage. Diodati, Clarke in his Para- phrase, and Lightfoot, vary in their interpre- tation. Diodati supposes his brethren did not believe with sufficient firmness to enable them to undergo danger : Clarke, that his brethren imagined that he wished to become the leader of a party : Lightfoot, the same in effect as that which is here adopted. This section gives a lively picture of the divisions among the Jews respecting Christ. They saw his miracles — they heard his teach- ing — they were generally acquainted with his history. Yet they could not reconcile what they saw with their preconceived notions of the Messiah. They rejected his claims, and could not comprehend the spiritual meaning of our Lord's language. The Christian's peculiar happiness and privilege is to see fulfilled, in the person of Jesus of Nazareth, all the various predictions of the ancient prophets, which appear at first sight so inconsistent and so irreconcilable. Note 5. — Part V. These sections are inserted here on the concurrent testimony of Lightfoot, Newcome, Doddridge, and Pilkington. They are inserted by Michaelis in an appendix, as belonging to the period which begins with the miracle of the feeding the five thousand, and ends with the request of the mother of Zebedee's children. Note 6. — Part V. The Jews, both from their traditions and their prophecies, expected that their Messiah should be born in Bethlehem. As our Lord's mother remained so short a time at Bethlehem after our Saviour's birth, it is not surprising that they should have forgotten this circumstance, after more than thirty years had elapsed. Note 7. — Part V. How beautiful is the contrast between the humility of our Lord, and the half-literary, half- spiritual pride of the Jews. Christ, whose knowledge of all things, both in heaven and earth, was superior to that of men and angels, and of which the human intellect cannot form an idea, even when it shall be elevated and enlarged in the next stage of our existence, condescended to the lowest of the people, and called all who were meek and lowly, "his friends." The Pharisees, on the contrary, mistook knowledge for religion, and believed in the future happiness of the learned, and the condemnation of the ignorant. Those who had not devoted themselves to the study of the Law were called Vixn lDJ,', the people of the earth ; and these were contrasted with the injj; lii'llp, the holy people: they considered the people of the earth as cursed". All mankind, like the Pharisees of old, seem to be intent upon despising each other. The learned contemn the ignorant ; the gay, the sorrowful ; the rich, the poor ; and fashion violently breaks asunder the nearest and dearest ties of relationship, where the deficien- cy of wealth is felt. In this world, pride, rank, and affluence, claim the pi-eeminence ; in the other, the highest rewards of heaven are prom- ised to the most humble and the most meek, whether they be rich or poor. God prefers the heart to the head ; piety, to parts and capacity ; and is much better pleased with the right use of the will, than the advantage of the understanding''. Note 8. — Part V. The genuineness of this passage has been much controverted. The arguments on each side of the question may be seen at great length in Kuinoer, who has decided in favor " They had a saying, which is preserved in Pirke Moth, c. ii. 5. Tori Tixn TZi]) xb pleheius nan est p'ms. — Schoetgen, Hor. Heh. vol. i. p. 363. ii Spoken of Edward the Confessor, by Collier EccJes. Hist. .vol. i. p. 225. ■^ Comment, in Libras Histor. JY. T.,vo\. iii. p. 286 Note 9.-11.] NOTES ON THE GOSPELS. *123 of its authenticity. Erasmus, Cahin, Beza, Grotius, Le Clerc, Wetstein, Semler, Schulze, Moms, Haenlein, Wegscheider, Paulus, Schmidt, and Titman have mipugned its au- thenticity ; and, on tlie opposite side of the question, may be ranked Mill, Whitby, Heu- man, Michaslis, Storr, Langius, Detmersius, and others, with Lightfoot, Dr. A. Clarke, Mr. Nolan, and Mr. Home. Dr. Doddridge'^ has justly observed, that tlie Pharisees who brought the woman to Clirist wished to render him obnoxious either to the people or to tlie Romans. If he con- demned the woman to death, it would be con- sidered as intruding upon the judicial authority of the Romans : if lie acquitted her altogether, •it would be considered as sanctioning a viola- ^on of the Jewish Law. On the propriety of our Lord's conduct, in the circumstances here recorded, Bishop Law ob- serves', when the woman said to be apprehend- ed in adultery is brought before our Lord, merely with a malicious view of drawing him into a difficulty, whatever determination he should give (ver. 6.), we find him stooping down, and writing on the ground. Where it is ob- servable, that aU that he does was in as exact conformity as the place would admit to the trial of the adulterous wife prescribed by God in Numb. v. 11, &c., wiere the priest was to stoop down and take. some of the dust from the floor of the tabernacle (ver. 17.); and likewise write out of the curses denounced upon that occasion (ver. 25.) By that act, therefore, Christ de- clares liimself wUling to take cognizance of this afiair, if they were willing to abide the consequence, viz. according to their own traditions, to be involved in the same curse if tJiey proved equally guilty : on which account this way of trial was abolished by the Sanhe- drin about that very time ; since that .sin, say the Jews, grew then so very common. It is like- wise probable that Christ might, by his coim- tenance and gesture, show those hypocrites how well he was aware both of their ill design in thus demanding judgment from Iiim, and of their own obnoxiousness to the same punish- ment which Moses' Law appointed for that crime, and which, through a pretended zeal, they took upon themselves the power of exe- cuting, though tliey were no less guilty of the very same sin, as is most probably implied in his words to them. Note 9. — Part V. Our Lord here claims one of the titles given by the Jews to the Deity. Tanchuma, fol. 63. 3. and Bammidbar Rahha, sect. 15. fol. 229. 1. •* Family Expositor, vol. i. p. 527. ' Reflections on the Life of Christ, 12mo. 1803, London, p. 75, 76, note. The same work is gen- erally printed at the end of the Theory of Religion. The Israelites said to God, "Holy, blessed, Lordof the whole worid,uDSi;> Sii^ nj XIH nnx. ' Thou art the light of the worid.' " If our Lord applied the word in this sense, he made himself equal with God. But the expression was some- times used also as a title of honor to Moses ; whom the Jews called aSli'H 11X, " the light of the world :" if our Lord referred to this custom, he made himself equal to Moses, as the founder of a new dispensation. — Schoetgen, vol. i. p. 366. and Tzerot Hammor, fol. 114. 3. ap. Gill, vol. ui. p. 474. Note 10.— Part V. Had our Lord been younger than the age at wlrich the priests assumed their office, the Jews would have charged him with presumption, ignorance, or vanity. His exalted love, his gen- erous compassion, his fervent piety would have been attributed to inexperience, to the sallies of imagination, or to the youthful ardor of the passions. His virtues would have been as- sociated in their minds with extravagance or romance, with enthusiasm or superstition. His pity and forbearance would have been consid- ered as the effect of mere feeling, or weakness ; his austerity as unnatural, presumptuous, and morose. Had our Lord, on the other hand, been an old man, it would have been said. He had lost all interest or concern in those objects and pur- suits which kindle the most active and extensive desires ; tliat he saw things with different views from human beings in general; that he had outlived the remembrance of the peculiar trials and temptations of early life, and made not proper allowances for the infirmities of others. Some might have reminded him, that the wisdom and experience of age were incompatible with the sprightliness and gayety of youth ; others might have deemed his opposition to the vices and corruption of the times, as proceeding from the love of singularity, or desire of distinction. His patience and forbearance might have been attributed to a deficiency of energy and spirit ; and even his resignation in the hour of death, to the want of tlie power of enjoyment among the living ; and, if he had delayed the work of his ministry to a later period, the question would have been asked, why he had deferred so long the reformation of a sinful and degenerate people. — See on this subject, a Sermon by Mr. Hewlett, On the Duties of Middle Life, vol. iii. p. 278. Note 11.— Part V. As the end of our Lord's ministry approaches, He proclaims, in still plainer language, that He possessed the attributes and characters of the Messiah. J^^hn, in the commencement of 124^ NOTES ON THE GOSPELS. [Part V. his Gospel, had asserted the preexistence of Christ ; and our Lord in this passage declares the same truth. It appears to me, that our Lord here alludes to his eternity, as well as to his preexistence. Tiie passage may mean, " I not only exist at this moment; hut before Abraham was, I exist." I am tlie self-existent ; the same Being which in your Scriptures of the Old Testament is known as the " I am," of your fathers. The schoolmen rightly represent the eternity of God as a.punctum stans ; or, as Cowley expresses the idea, in his description of heaven — " Nothing is there to come, and nothing past, But an eternal Now does always last." And Dr. Watts— " God fills his own eternal Now, ' And sees our ages waste." And Archbishop King has well described the Deity, as having neither remembrance of the past, nor foreknowledge of the future, but as ieing ever existing in all places, and ever en- during throughout all time. Therefore what- ever has, or is, or can, or will be, form but One present Sir Isaac Newton, in his Scholium Generale, has expressed his notion of a Deity much in the same manner, but in the most sublime and expressive language. Alike con- scious of the past, the present, and the future, our Lord asserts that such is his mode of ex- istence, and claims the attributes of Deity to the same extent as they appertained to his heavenly Father. The general body of Christians have under- stood this passage as a plain declaration on the part of our Lord, that He did not begin to exist at the time when he assumed a human body in the form of an infant, but that he existed before the time of Abraham. It is the belief of the Christian Church, and it was the faith also of the ancient Jews, that the Word of God, their Messiah, existed before liis permanent incarnation. He existed before the creation of the world, wlien he was One with the Father; He existed also after the creation of the world, as the Angel Jehovah. It will not be possible, in these notes, to discuss the various misinterpretations to which the Socinian writers have resorted to explain away the grammatical sense of this and other passages of Scripture, which assert the Divinity of Christ. The expression, however, " Before Abraham was, I Am," or before Abraham ex- isted, I exist, is so satisfactory and so decisive that it might have been supposed to have set the question at rest for ever. But the sup- porters of the Socinian heresy have, at various times, employed all their ingenuity and learning to give another interpretation to these words — and have presented the world with such a selec- tion of absurd and contradictory illustrations, as to draw upon them the undivided censure of their mildest opponent. Dr. Pye Smith, who seems to write every sentence of his reply to Mr. Belsham with a smile, an apology, or a bow, condemns the interpretation of this passage as trifling, and absolute folly. Archbishop Magee, in the higher tone of dignified rebuke, which becomes a champion of the truth, chastises the ignorance or blasphemy, of the Socinian heresy, with more unsparing severity. ITglv '^46Qaau yeviadai., lydi Elfii, are the words in the original. This is translated by Socinus : " Before Abraham can be Abraham, the Father of many nations, I must be, that is, the Messiah, or Saviour of the world." Faustus Socinus, the nephew of the heresiarch, tells us, that his uncle obtained this meaning by divine inspiration — non sine multis precihus ipsius, Jcsu nomine invocato, i7npetravit ipse. This interpre- tation, however, is relinquished by Socinians of a later age, who consider, with Grotius, that Christ meant only to assert that he was before Abraham in the decree of God-^, Note 12.— Part V. These sections, from seven to eighteen in- clusive, with the exception of some few pas- sages, which on various authorities are placed elsewhere, are inserted here, on the united tes- timony of the five harmonizers, by whom I am principally guided. They contain an account of the actions of our Lord from the feast of Tabernacles to that of the Dedication. Several chapters of St. Luke relate events which are not recorded by the other Evangelists, and these are generally referred to the period which elapsed between the mission of the Seventy and Christ's apprehension. This period included both the feast of Tabernacles and the Dedication, and it is very difficult, perhaps im- possible, to ascertain precisely the exact order of the events here mentioned, and to decide at which of these feasts they took place. The difficulty is further increased by the question, whether St. John's Gospel is to be read with these chapters of St. Luke, continuously from chap. vii. 11. to the conclusion of chap, x., or the eighth be divided from the ninth and tenth : that is, whether the healing of the man who was born blind, was effected by our Lord at the -'' Cowley's Davideis, book i. — Watts's Hymns. — Archbishop King's Sermons, published at the end of his 8vo. edit, of the Origin of Evil. — Sir Isaac Newton's Scholium Generale, printed at the end of the Principia. — Allix, On the Judgment of the Jew- ish Church against the Unitarians, chap. xv. Oxford edition, p. 187, &.c. — Dr. Pye Smith, On the Scrip- ture Testimony to the Messiah, vol. ii. p. 186. — Magee, On the Jltonement, particularly the notes to vol. ii. part ii. — Socinus coidra Evtrop. torn. ii. p. 078. ap. Smith. — And for a furtlior account of Wakefield's. Priestley's, and Belsham's criticisms, see Archbishop Magee, vol. i. p. 81-88. Note 13.-15.] NOTES ON THE GOSPELS. *12; feast of Tabernacles, or at the feast of Dedica- tion. I have principally observed the order proposed by Lightfoot, excepting that some passages are arbitrarily inserted elsewhere, on the autJiority of Newcome and others. Archbishop Newcome places John ix. 10. before these chapters of St. Luke. He then proceeds with the interruptions before alluded to, from Luke x. 17. to Luke xviii. 14. Doddridge inserts the cure of the blind man, John ix. 10., at tlie feast of the Dedication, as Lightfoot has done, but continues the chapters of St. Luke to chap, xviii. 14., not perceiving sufficient reason to change the order. Pilldngton differs from Lightfoot, and arranges John vii. 11. to x. 22. before Luke x. 17., and continuing as far as chap. xiii. 23., he again proceeds to John x. 22. By this means he affixes the cure of the blind man to the feast of Tabernacles. Michaelis seems to have laid aside, in this part of his Harmony, every attempt to reconcile difficulties. He inserts these chapters of St. John in one supplement, and those of St. Luke in anotlier. Note 13.— Part V. The Seventy receive their commission in Galilee, some time before the feast of Taber- nacles. The exact period of their going out, and of their return, is uncertain ; it is most probable, however, as the Jews were accus- tomed to go up to the feast, that they were pro- ceeding to Jerusalem, and met our Lord return- ing from the feast, in consequence of the oppo- sition of the Jewish rulers to his person and teaching. Note 14.— Part V. there seems to be some abruptness in this ques- tion. Our Saviour, in his reply to the lawyer, is supposed by Heinsius", to refer him to the texts Deut. vi. 5. and Levit. xix. 18., which were joined together by the Jews, as a com- pendium of the whole Law, and repeated twice every day in the synagogue; Kuinoel'', that the word Tiwg must be rendered as tI, what? as, " What readest thou in the Law ? " and that he pointed at the same time with his finger to the lawyer's phylactery, on which the words of liis answer were written. Whenever an opportunity presented itself, onr Lord replied to every question proposed to him by the Jews, by an allusion to their estab- lished laws and customs. ^ Exerc. Sacr. p. 153. '' Kuinoel, In Lib. Hist. JV. T. Comment, vol. ii p. 4.-1 VOL. II. Note 15.— Part V. In attempting to discover the sense of a para- ble, we are required to take into consideration the purpose for which it was delivered, and the circumstances that occasioned it. We find here that the lawyer, wishing to justify himself, and considering that he had observed this Law, as far as it related to the Jews, whom only he acknowledges as his neighboui-s, inquires, "Who is my neighbour?" Our Lord answers the question by a parable, in which the duties we owe to our neighbour are forcibly defined, and the extent of those duties pointedly demon- strated. We are taught that not only our ac- quaintance, our friends and countrymen, are included under this term, but that our very ene- mies, v/hen in distress, are entitled to our sympa- thy, our mercy, and our best exertions for their relief. The Jews held the Samaritans in utter abhorrence ; in order therefore to impress the mind of the inquirer more fully, our Saviour obliges the lawyer to reply to his own question ; for he was compelled to acknowledge that he who showed mercy on him was his neighbour. Our Lord, having represented to him the extent of the Law, commands him to follow the ex- ample of the good Samaritan, and to go and do likewise. The circumstances mentioned in this parable are, by many, considered as real ; the road from Jerusalem to Jericho lay through a desert infested by robbers, and which was prin- cipally frequented by priests and Levites, in their journeyings from the latter to the former place. The parable itself has been variously interpreted, and by some commentators it is supposed to relate only to the compassionate love of Christ (who w&s called by the Jews a Samaritan) to mankind. In whatever way we consider it, the duty it inculcates is most evident, and the parable must be regarded as a beautiful ex- emphfication of the Law " loving our neigh- bour as ourselves," without any distinction of person, country, or party. Jones, with other commentators, has given a fanciful illustration of this parable; and several of the primitive fathers have adopted similar accommodations. They suppose the certain man to signify Aiam— -went down from, Jerusalem, his fall — thieves, sin and Satan — half-dead, dead in the spirit, his better part — the priest, the moral — the Levite, the ceremonial Law, which could not afford relief — a certain Samaritan, Christ — the inn, the Church — the two-pence, the Law and the Gospel ; or (as others conjecture, the two Sacraments), the Host, the Ministers of the Gospel, with this promise, that whatever they shall spend more in health, or life, or ex- ertion, shall be amply repaid, when Christ, tlie good Samaritan, shall come again in glory. Lightfoot lias given the same interpretation. It is necessary here to remark, by way of caution, in the words of Glassius, in hia fifth 126* NOTES ON THE GOSPELS. [Part V. rule for the interpretation of parables, " non est opus nimia cura in singulis verbis anxium esse, neque in singulis partibus adaptatio, et accom- modatio ad rem spiritualem nimis cQt.6u)g quce- renda est." — Philolog. Sacra, lib. ii. part i. tr. 2. sect. 5. p. 336, &c. See also, on the interpre- tation of Scripture, Van Mildert's Bampton hectures, with the valuable notes. — Marsh's Lectures, part iii. Lectures 17, 18. — Glassii, Philologia Saci-a, lib. ii. part ii. sect. 1. p. 263- 288.— Lightfoot's TForks. Note 16.— Part V. This section is placed by Archbishop New- come before the account of the resurrection of L'azarus. As his arguments for so doing do not appear satisfactory, I have followed the authority of Lightfoot, Pilkington, Doddridge, and Michaelis, and have preserved the order of St. Luke's Gospel. Note 17. — Part V. The excellence of our Lord's manner of teaching, and the wisdom of his lessons are so evident, in the present and the following sec- tions, that there can be no necessity for entering into any discussion on this portion of the Ar- rangement. The tenth section affords us a complete picture of the admirable manner in which our Lord deduced the most impressive lessons from the most common occurrences. In the eleventh, he gives to his disciples the same perfect and beautiful form of prayer which he had previously made known to as- sembled crowds. And it is probable he was requested to do so at this time by a new convert. In the twelfth, we hear his severe and just reproof to the Pharisees, who regarded only the externals of religion, and were pleased with the homage of the multitude, and their own outward sanctity. He also encourages Ms disciples to acknowledge Him, to fear God rather than man, who has no power over the soul ; and he warns them, that if they deny him against the Avitness of their conscience before men, they shall be denied before the angels of God — and that to blaspheme against the Holy Ghost, which was to impute the actions of Christ to an evil spirit, was an unpardonable offence, never to be forgiven. That he might not excite the indignation of the Pharisees, by the exercise of temporal authority, he refuses (sect. 14.) to decide a controversy, when applied to for that purpose ; but takes advantage of the opportunity to reprove covetousness, and by a most beautiful and appropriate parable, proves the vanity and helpless insufBciency of eartJily possessions, and the uncertainty of this life. in which alone we can enjoy them. In the fifteenth section, he especially charges his dis- ciples not to be of uncertain, anxious, wandering, unsettled, distracted mind (Luke xii. 29. /xfi fjBTswQiQeade, vide Kuinoel in h. v.), but to place their faith and confidence in Him who provides even for the birds of the air and lilies of the field. The sixteenth section is a con- tinuation of the same address, exhorting to the punctual performance of every duty, as we know not when the Son of Man cometh. In the seventeenth he again reproves the fastidious and absurd manner of keeping the Sabbath, when an act of mercy was considered a viola- tion of the Law. Note 18.— Part V. There seems to be some allusion in this para- ble to the circumstances in which our Lord was now placed. He was proceeding to Jerusalem, where he intended, as his hour was approaching, to address himself to the rulers of the Jews, with as much boldness as he had hitherto spoken to the people. He foresaw the result of this conduct ; that it would lead to his painful death, and the accomplishment of the promises of God. The future was ever present to him. As the seed was committed to the ground, and became a great tree, so in the same manner would his kingdom begin from his death, and gradually increase and extend itself over the world. Note 19.— Part V. This section contains an account of the cure of the blind man at Jerusalem. In favor of the opinion that this miracle was effected at the feast of Tabernacles, we find Pilkington, New- come, Macknight, Cradock, Bishop Richard- son, Le Clerc, &c. That it was wrought at the feast of the Dedication, the principal authorities are Lightfoot and Doddridge, whose opinion is here preferred. Archbishop Newcome's principal reason is, that the word jta^dj'ojt', in John ix. 1. seems to refer to the word TjaQri'/ei', used in chap. viii. 59. To this it may be replied, that there are most powerful reasons for believing with Wetstein and Griesbach, that the last seven words oi' this chapter (viii.) of St. John, and the word TiaoriYei' among the number, were not originally part of the Sacred Text. Lampe, however, is very in- dignant at this supposition. But tlie authorities of the two former critics, united to that of Erasmus, Grotius, Mill, Sender, and Kuinoel, are sufficient to justify our replying to Arch- bishop Newcome's argument in this manner. But waving this supposition, that the last clause of John viii. 59. is .spurious, it may be replied Note 20,2].] NOTES ON THE GOSPELS. 427 in the words of Doddridge, "it seems much more probable that TtcxQ&ywv might be used without reference to naQrj)'ev, than to suppose tliat when Christ was fleeing out of the temple in the hasty manner described, his disciples as he passed should stop Mm, for the purpose of putting so nice a question as that mentioned in John ix. 2. ; or tliat he should stand still at such a moment to discourse witii them, or to perform such a cure, in a manner so leisurely, as it is plain this was done." — Fam. Exp. vol. ii. p. 71, sect. 130. The correspondence between nao6.Yb)v and Traoriyei' might be mere coincidence ; if it was intended by the inspired writer, it would be a most unaccountable deviation from the beauti- ful simplicity of his usual language. The great attention excited by this miracle, and its effects, both on the Sanhedrin and on tlie people, appear to be the preludes to that more universal notice which our Lord obtained, when he went up to Jerusalem for the last time. On tliis supposition, the feast of the Dedication would be its more probable period. In Critical Remarks on detached Passages of the JVew Testament, by the late French Lawrence, LL.D., M.P., &c., we meet with another argu- ment in favor of the arrangement now adopted. " In John X. 22, several MSS. of good authority read tots, instead of Se. It was then at Jeru- salem," &c. instead of " and it was. This favors the idea of those harmonists who suppose the meeting with the blind man to have taken place at the feast of the Dedication. After having been obliged to hide himself, that he might escape stoning, it is not likely that Christ should appear again at Jerusalem till he went thither to attend the next public festival." Such is the remark of a most impartial critic. Even if the reading ds, however, remain, the 22d verse of chap. x. may stDl refer to the event related in the preceding as well as in the subsequent passages. Michaelis refers the contents of these sections to the general period in which all the harmoni- zers place them ; but he does not enter into any details. The propriety and wisdom of our Lord's con- duct in the various instances recorded in these sections, the excellence of his lessons, and the manner in which he gradually developed his character and claims, seem to be so plainly nar- rated, that it is not necessary to enlarge upon each incident. For reflections on the character of our Lord as a teacher, perhaps the best work extant is that of Archbishop Newcome, entitled, Ohservations on our Lord''s Conduct ; the best on the elevation and dignity of our Lord's charac- ter is Craig's lAfe of Christ. Besides these, however, there are very many that may be read to the gi-eatest advantage, Bishop Law, Taylor, Stackhouse, &c. Note 20.— Part V. The Jews believed in the doctrine of the trans- migration of souls — niwyDJ SlJl7J. Josephus' tells us that every soul was mcorruptible and im- mortal, and tliat the souls of the good passed into another body, wliile those of the unright- eous were eternally punished. Some suppose that it was in allusion to this opinion that our Lord was imagined to have been either Elias, or Jeremiah, or some one of the prophets. The cabalists tell us, that the soul of the first man occupied the body of David, and was afterwards preserved to inhabit the body of the Messias : they deduce this important truth from the certain evidence afforded them in the letters which compose the name of the Protoplast CDTX- These admirable logicians inform us, that the first letter X signifies Adam, the second t David, the third a the Messias ; and therefore the point is proved^. For an account of the singular opinions of the Jews, alluded to in this verse, see Light- foot, vol. ii. p. 568-9. Note 21.— Part V. Jones gives a curious interpretation of this miracle. " That the miracle (he observes) might be more instructive, a very peculiar form was given to it. Christ moulded the dust of the ground into clay, and having spread it upon the eyes of the man, he commanded him to go, and wash off this dirt in the pool of Siloiim. Here the reason of the thing speaks for itself. What is this mire and clay upon the eyes, but the power this world has over us in shutting out the truth ? Who are the people unto whom the glorious Ught of the Gospel of Christ cannot shine, but they whose minds the god of this world hath blinded ? So long as this world retains its influence, the Gospel is hidden from the eyes of men ; they are in a lost condition, and nothing can clear them of this defilement, but the water of the Divine Spirit sent from above to wash it away. Tliis seems to be the moral sense of the miracle, and a miracle thus understood becomes a sermon, than which none in the world can be more edifying. Our Saviour liimself gives the spiritual signification of it in words v/hich cannot be applied to a bodily cure — ' As long as I am in the world, I am the Light of the world.' The whole world, like this man, is born blind. I am come to give it light, in proof of which I give this man his sight." — Jones On the Figurative Language of S-zripture, Works, vol. iii. p. 153. See also Jortin's Remarks on Eccl. Hist. vol. i. ' Josephus, De Bell. Judaico, 1. si. c. vii. J Vide Witsius. JEgyntiaca, lib. i. cap iv. sect. 10. 11. 128* NOTES ON THE GOSPELS. [Part V. Note 22.— Part V. Sect, xxiii.-xxix. These sections are referred to the same place by all the harmonizers, except- ing that Archbishop Newcome has made various transpositions of some passages, and Doddridge places them all before the feast of Dedication, and prior to his arranging John ix. 19., that he may not disturb the order of St. Luke. St. Mark place tliis section after their account of the decision of our Lord respecting divorces. I follow their authority, therefore, in observing the present order. Lightfoot, Newcome, Dod- dridge, and Michaelis, have arranged the sections on the same plan. Note 23.— Part V. The arguments which induced Pilkington to place this section in its present position appear to me sufficiently weighty to induce me to reject the authority of the other four, who would insert it elsewhere. Lightfoot places the conversation respecting divorce after Luke xviii. 30., as he will not break in upon the sup- plementary chapters of St. Luke. Newcome, upon very insufficient grounds, has placed this conversation after the account of the resurrec- tion of Lazarus ; separating the passages Matt. xix. 3-12. and Mark x. 2-12. from Luke xvi. 18. Newcome's note. His argument from Matthew xix. 1. and Mark x. 1. proves nothing, as these passages are the comiecting links be- tween the former and the latter parts of Christ's life. Doddridge and Michaehs also consider the passages as distinct. I have adopted Pilkington's arrangement, because the order of the other Evangelists is not thereby disturbed; and a reason is given for the conversation itself; which would other- wise, if confined to the account in Luke xvi. 18., appear to be strangely abrupt. " In the present order," says Pilkington, " the reason is evident why the Pharisees came and tempted Christ with this question. He had just before declared that it was easier for heaven and earth to pass away than for one tittle of the Law to fail. Upon which they put the case of divorces to him ; concluding that he would resolve it contrary to the then existing Law; or more properly, as Doddridge observes (note to sect. 135, Family Expositor), contrary to the received interpretation of the Law by the school of Hillel, who had taught the people that divorces might be permitted for comparatively trivial causes." Note 24.— Part V. Pilkington is anxious, on all occasions, to preserve the order of St. Luke, and he has not therefore followed a rule of harmonizing, which in the great majority of instances is a safe guide. The concurrent order of two Evangelists is preferable to the arrangement adopted by one only. Both St. Matthew and Note 25.— Part V. Sect, xxxii., xxxiii. These sections con- tinue the order of the supplementary chapters in St. Luke's Gospel, which had been inter- rupted by the insertion of the corresponding passages from St. Matthew and St. Mark, in the last two sections. The five harmonizers are unanimous in placing them in their present position. Note 26.— Part V. There is much difference of opinion among the harmonizers concerning the particular journey in which the conversation related in this section took place. Lightfoot supposes that the journey of Christ to Jerusalem, here mentioned by St. Luke, is the same with tha.t in John vii. 10. Archbishop Newcome places it after the feast of the Dedication, sub- sequent to Christ's completion of his last pro- gress round Galilee, and before his triumphant entry into Jerusalem. Newcome's arrangement of this section is here adopted, therefore, in preference to that of Lightfoot. Doddridge has referred this conversation also to the same period. Michaelis does not decide the point ; and Pilkington, in his anxiety to preserve the order of St. Luke's Gospel, has not changed its position, but refers it to the same journey. If the word dtvaX-qipig, Luke ix. 51., as Schleusner, Doddridge, the ancient versions, and by far the greater majority of critics assert, signifies the ascension into heaven, it would fix the period of the circumstance in question to tliis last journey of our Lord to Jerusalem. Note 27.— Part V. Sect, xxxv.-xxxviii. These sections, which foUow the order of St. Luke's narrative, are placed in their present position on the united authorities of the five harmonizers, whose labors have principally assisted me in this Ar- rangement. Note 28.— Part V. This section resumes the order of St. Mat- thew and St. Mark, as well as continues that Note 29.-32.] NOTES OX THE GOSPELS. ^129 of St. Luke. The event related in it is placed here by Lightfoot, -n-ho follows the order of St. Lake ; and by Neivcome also, who makes the conversation on divorce, and the blessing the children, immediately to precede it. Dod- dridge, PUkington, and Michaelis, give it also its present place. Note 29.— Part Y. "Ixthe New Dispensation which I have now begun to establish — Ye which have now fol- lowed me in my despised and afflicted state shall be exalted to glory in the triumphant reign of the Messiah, which shall be eventually established in the world." — See Bishop Blom- field on a Knowledge of Jewish Tradition essen- tial, &c., notes ; the discussion of Whitby on this point; and the passage in Lightfoot, to which he refers. Note 30.— Part V. The expression here used is supposed to refer to the manner in which the Romans select- ed men for recruiting their armies. The honor of being chosen to serve their country in a military capacity was esteemed the reward of superiority. The consuls summoned to the capitol, or the Campus Martins, all citizens capable of bearing arms, from the age of seven- teen to forty-five. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first order chose the four citizens who were judged the most proper to serve in the war : and the six tribunes who commanded the first legion selected one of these four, whom they liked best. The tribunes of the second and third legions likewise made their choice one after another ; and he that remained en- tered into the fourth legion. A new tribe pre- sented other four soldiers, and the .second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively appoint- ed four soldiers, till the legions were complete. They next proceeded to the creation of subal- tern officers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. — See Clarke's Comment, in loc. Note 31. — Part V. The resurrection of Lazarus is placed by Archbishop Newcome after John x., and after the supplementary chapters of St. Luke. Tatian, Gerson, and some others agree in tlie same arrangement. After the feast of the Dedication, our Lord went to Bethabara, beyond Jordan, the place where John baptized (John x. 40). Archbishop Newcome supposes, that, as he remained there, and as St. John proceeds immediately to the resurrection of Lazarus, Mary and Martha sent to him while he was now at Bethabara. But this gives us no proof that many circumstances did not take place during our Lord's abode at Bethabara, and likewise, as probable, from the 13th to the 18th chapters of St Luke, that he made another circuit tlirough some parts of the country before he went to Bethany to raise Lazarus from the dead. It appears, from Matt, xix. 1. and Mark x. 1., that after our Saviour had performed many miracles, and given those evidences of his Divinity which were to precede his last journey to Jerusalem, he went beyond Jordan, and, we may reasonably conclude, to Betliabara ; at which place, according to Light- foot, he received the message from the sisters of Lazarus. Lightfoot further observ-es, that he remained in the place where he was when he heard of Lazarus' sickness, that he might die before he came to him, that God might be the more glori- fied by his raising (ver. 15.), so did he make sure to stay long enough after he was dead before he came, that the glory might be the more. Compare ver. 39, with these sayings of the Jews, Maym. in Gerushin. per ult "If one look upon a dead man within three days after his death, he may know him ; but after three days, his visage is changed." Again, Lerus. in Moed Katon,^fol. 82, col. 2. " Tliree days the soul flies about the body, as if thinking to return to it : but after it sees the visage of the countenance changed, it leaves it, and gets it gone for ever." Lightfoot's arrangement of the resurrection is the same as that of Bishop Richardson, and it is sanctioned by the learned Archbishop Usher, Lamy, Toinard, and others. Note 32.— Part V. During our Lord's final journey to Jerusalem, he forewarns his disciples of his approaching suSerings and death in the fullest manner. He explicitly unfolds to the twelve disciples the spiritual nature of his kingdom ; but their understandings were so blinded by their own preconceived ideas of Messiah's power, that they knew not the things that were spoken. He was now about to perform one of the most convincing and stupendous of his miracles ; and he embraces the opportunity to predict all that awaited him to his disciples. He declares that VOL. II ^17 l; NOTES ON THE GOSPELS. [Part V. ho was going up to Jerusalem, not to assume the pomp and robes of royalty, as they but too fondly expected, but to be betrayed, to be in- sulted, to be scourged, and to be put to death. Kis disciples at this very moment, as is evident from the conduct of the sons of Zebedee in the next section, were ambitiously anticipating their temporal honors. Note 33.— Part V. PiLKiNGTON remarks on this passage : — Three Evangelists make mention of Jesus' giving sight to a blind man near Jericho ; but there are such different expressions, in their several accounts of this matter, as have induced several harmonists to conclude that different cures are related by them. 1. St. Matthew saith, " As they departed from Jericho, two blind men cried out," «Sic. 2. St. Mark, " As he went out of Jericho, blind Bartimaeus began to cry out," &c. 3. St. Luke, " As he was come nigh unto Jericho, a certain blind man cried out," &c. The most general conclusion from hence is, that the miracle recorded by St. Luke was dif- ferent from and previous to that mentioned by the other two Evangelists*. Another opinion is, that each Evangelist relates a different fact'. And a third, that St. Mark and St. Luke relate the former miracle, and St Matthew the latter". The accounts of the several Evangelists re- lating to this matter have been connected by the most ancient harmonists, and by some of the moderns" : but they have not given their reasons for so doing. Perhaps they may have been the same as have induced me to think that they have properly connected them, viz. 1. The series of the several circumstances mentioned by all the Evangelists. (1.) The blind man sat by the way-side, near Jericho. (2.) He called Jesus the Son of David. (3.) The multitude rebuked him. (4.) Jesus stopped and called. (5.) The question which Jesus asked, and the answer he received are the same in all the accounts. And (6.), they all agree that the blind man followed Jesus. 2. If Jesus had wrought a cure of this sort just before he entered Jericho, for which all the people gave praise unto God, it is not easy to imagine that the multitude would, immediate- ly after, rebuke another who called upon him in the very same manner. And though the accounts vary in some particulars, yet no where, I think, so much as to make it necessary to suppose that they are relations of different facts. For, * Chemnitius, Richardson, Lamy, Toinard, &c. ' Molineeus, Garthwait, &c. "■ Ludolphas. " Tatian, Aramonius, Calvin, Whiston, Le Clero, &c. 3. Though there were two blind men who received sight, as St. Matthew expresses it, and though St. Mark and St. Luke mention one only, yet the accounts cannot be said to be contradictory, allowing them to allude to the same fact. For the miracle is the same, in the cure of one as in the cure of many. BartimsBus might be the more remarkable person : and tlierefore the mention of the other be purposely omitted by the two Evargelists". St. Matthew and St. Mark say, that this was done at Jesus' departure from Jericho ; and St Luke, that it was ii' ru iyyicei.i' avidr ei; 'leoi- /w, "As he was come nigh unto Jericho," (ac- cording to our translation), which seems to imply, that he Avas not yet arrived there : and this sense hath been afBxed to the words, as far as I can learn, by translators in all times, and all languages ; from whence hath arisen the seeming difficulty of reconciling the several accounts. But if the words may be translated at large, " When he was nigh unto Jericho," then St Luke's account is very consistent with the others, because it determines not whether it was before he came to Jericho, or at his de- parture from that place, that he wrought this miracle. And that the words will bear this construction, we may be easily convinced, by observing another expresssion of St Luke, of the very same sort, xix. 29. jtotJ iyivsTo ih: \^yiuBv eig Bedcpayii xul Beduvlav, translated again, " When he was come nigh to Bethphage and Bethany : " but it evidently appears that Jesus was gone from Bethany towards Jerusa- lem, when he sent out the disciples, (fcc. And all commentators are agreed, that though Jesus was then nigh unto Bethany, yet he was going from it. And understanding the words here in the same sense, St Luke saith, that Jesus was now nigh unto Jericho, but going from it ; agreeably to the account which both St Mat- thew and St. Mark give of this matter. Lightfoot observes, " He healeth one blind man as he entereth into Jericho, of which St. Luke speaketh, and another as he goeth out, of which the other two Evangelists speak. Mat- thew speaks of two healed as he came out of Jericho, comprehending, it may be, the story of him who was healed on the other side of the town. Mark only mentions one, because he rather aimed at showing the manner, or kind of the miracle, than the number." — Vol. i. p. 250. Doddridge very justly observes, that " this is improbable ; for the people would not reprove blind Bartimeeus for supplicating our Lord to heal him, if a cure so remarkable had been wrought but a short time before at the entrance into the town. " I have endeavoured so to harmonize the ac- counts of the Evangelists, that the scene may be most vividly presented to the reader. 1 ° Vide Poll Synop in loo. Note 34.] NOTES ON THE GOSPELS. *131 have adopted tJie opinion that two were healed — at the same time — but one was more known to the people, the more remarkable of the two, and more earnest in the expression of his faith in Jesus, and in the miraculous cure that had been wrought upon him." Doddridge, Fam. Exp. vol. ii. p. 138. Newcome agrees with Doddridge in this opinion. In passing through Jericho, Christ heals the blind men, and when he leaves that city is met by Zacchffius, Luke xix. 2., which evidently places this event before the resurrection of Lazarus. Then follows the resurrection of Lazarus — Clu-ist's retirement at Ephraim — the anointing at Bethany, and the entrance into Jerusalem. This is the order I have observed, in preference to that of Newcome, or Pilking- ton. The principal argument of Newcome is derived from John x. 40. compared with Joim xi. 54-56. ; but this is answered by the suppo- sition above mentioned, that Matt. xix. 1. and Mark x. 1. represent Christ as being in the same place as he is said to have been in John X. 40. ; and if the Evangelist's narrative is made our guide, it gives us gi-eater space for the various circumstances recorded in St. Luke. Note 34.— Part V. The noble truth, the resurrection of the body, is so important to man, that it has been con- firmed by the most convincing evidence, and the most undeniable facts. Our Lord gave life to the human body from the grave in all its various stages of corruption and decay. The body of the widow's son was restored within one or two days after his decease : for he was recalled to life as they were carrying him to the grave. The resurrection of Lazarus was the third instance, and it was attended with some striking peculiarities. The body had lain four days in the grave. In those warm climates, the terrible process of corruption and decay was always rapid. The flesh would have begun to mingle with its Idndred elements. The rela- tions and friends of the departed were so sensi- ble of this, that they attempted to dissuade our Lord from going to the sepulchre. Although they knew that He had raised one man from the dead, they did not believe it possible that He could restore life to him, who for so many days had " said to corruption, — Thou art my father, and to the worm, — Thou art my sister and brother." Our Lord, however, proceeded to demonstrate his almighty power, and the great truths he had come down to teach, by the resist- less evidence of a public and undeniable fact. No sooner were the words uttered, " Lazarus, come forth," then he that was dead came forth. Unable to walk, for he was swathed, and bound both hand and foot in his grave-clothes, ac- cording to the Jewish custom, he glided forth from the grave, and appeared among the aston- ished multitude. His body was unchanged — he was again to dwell with his family and friends, the same person as he had ever been. Like the daughter of Jairus, and the widow's son, he was again to resume his place in society, to fulfil the ordinary duties of life, and his body resumed the same functions and properties as it had ever possessed. And we are informed, by the history of the early Church, that Lazarus lived for many years, an unexceptionable witness of the truth of God, and the Divinity of Christ. The next great fact which demonstrated the resurrection of the body took place at the death of Christ. When He bowed his head and gave up the ghost, the vail of the temple was rent — the ground trembled — the graves were laid open — and, after his resurrection, the bodies of many holy persons arose and went into the city of Jerusalem, and appeared unto many. This attendant miracle is so briefly related, that we cannot safely deduce many conclusions. But that interpretation seems the most satisfac- tory, which represents the graves as opening at the resurrection of Christ, who is the first-fruits of them that sleep ; and that while his body continued in the grave, the same process which is described in the vision of Ezekiel, 37th chap- ter, took place on the bodies of those holy per- sons who went into Jerusalem after that Christ rose from the dead. The bones came together — the sinews were restored — the flesh revived — the skin covered it again — and the spirit returned — they breathed — they lived — they moved — and they appeared to many. From this miracle tlie disciples might have received the comfortable assurance that Death and Corruption had no power to resist the voice of their Lord and Master ; it ought to have taught them, that though scourged, persecuted, and crucified. He had power to lay down his life and to take it up again — and the same voice which called the spirit of Lazarus from the in- visible world, and bade it reanimate the cor- rupting body, shall again command the dust to live, and the dead to rise. The Scripture has given us a moral demonstration of the divine power of our Lord which shall effect this mighty work ; whenever the morning of the resurrec- tion shall dawn, all who have been committed to the ground will be included among those whose bodies have entirely decayed, mouldered into dust, or are in various stags«j of corruption, from the first stiflfening of the limbs, to their mingling with their kindred elements. As the earth is covered with the dew of the morning, so, says the Scripture, shall it cast forth her dead. The sea shall give up her dead. The elements around us shall restore their borrowed atoms. Over the surface of the whole earth, the dust shall quicken into life ; and man frora 132* NOTES ON THE GOSPELS. [Part V the opening graves shall ascend into the air, and be summoned in his body before the tribu- nal of the Most High, to be judged every man according to his works. The other Evangelists have omitted the res- urrection of Lazarus, because (it is supposed) that he was still alive when they wrote, and would have been rendered, by notice, more liable to persecution. The question is dis- cussed by Kuinoel, in loc, who comes to the same conclusion. We have hitherto been for- tunate enough in this country to have escaped from the contamination of the German theo- logical speculators on the miracles of Christ, &c. Should any student, however, have be- come in any degree entangled by them, he will find a most admirable antidote in the writings of Kuinoel. — See particularly on the Resurrec- tion of Lazarus. The resurrection of Lazarus was the last and most solemn appeal of a miraculous nature which he made to the Jewish nation before his apprehension. St. John is the only Evangelist who has related the miracle, and he proceeds to mention the consequences both to Christ him- self and to the Jewish nation. Immediately after the bystanders had reported the miracle to the Sanhedrin, they decided upon putting Jesus to death. He therefore retired to Ephraim, about twenty miles from Jerusalem, that he might escape the persecution of the Jews, who were anxiously bent on his destruc- tion, John xi. 54., and remained there with his disciples until six days before the Passover, when he went to Bethany, to sup with Lazarus, and was anointed by Mary. The internal evi- dence, arising from the conversation which the three Evangelists have recorded, seems to be decisive of the propriety of this arrangement. Our Saviour is represented as going up towards Jerusalem, conversing with his disciples, and predicting his sufferings and death. The res- urrection of Lazarus was the immediate cause of those sufferings ; for the public report of this miracle induced the Sanhedrin to take their most decisive measures against him. The op- portunity therefore seemed to be most fit for our Lord to demonstrate to his disciples that he knew beforehand the consequences of his ac- tions, and that the time had come when he was to make a free-will offering of himself for the sins of the whole world. dominion of the Romans, and restore the king- dom to Israel. The cause of their apprehension seems to have been the meek and unostentatious preten- sions of our Lord, and his severe reproofs of the pride and hypocrisy of the Pharisees and rulers. They demanded a Messiah who should appear with the insignia, as well as the reality of power, and who should not only continue, but even enhance to the utmost, the temporal do- minion of the Jews. As our Lord did not possess the external proofs of royalty, they would not believe that He would be able to oppose the Roman power, whose vengeance they would certainly bring upon themselves, if they should acknowledge any other political sovereign ; but as the resurrection of Lazarus was the cause of this assembling by the Sanhe- drin, it is evident that the miraculous powers of our Lord must have been known to that body ; and the supposition of Lightfoot, therefore, that they knew him, is not irrational : they probably knew him as a Prophet, but not as the Messiah. Note 35.— Part V. There is much difficulty in the reasoning of the Sanhedrin on this occasion. Why should they fear the Romans, even if they had ac- knowledged our Lord to be the Messiah ? They believed that their Messiah was to be a power- ful and mighty king, who would overthrow the Note 36.— Part V. Commentators are divided respecting the meaning of these words. In the former ages of the Jewish Church, the spirit of prophecy rested with the high priest. As this was the great year in which the object of the Jewish Dispensation was obtained, and the spirit of prophecy, according to the prediction of Joel, quoted by St. Peter, was abundantly poured forth ; it is supposed that the high priest was now inspired to utter certain words, with the full meaning of which he was unacquainted, as was frequently, and, in the opinion of the Jews, uniformly, the case among tlie ancient prophets. Others interpret the words according to the literal sense in which they were spoken by Caiaphas, and suppose that St. John gave them anotlier signification. Hausenius, in his learned dis- sertation on this subject'', endeavours to prove that the words of St John must likewise be in- terpreted literally, and that Caiaphas did actu- ally prophesy; and as high priest foretell the necessity of Christ's death. The question is admirably summed up by Hausenius, in his seventeenth section. "Hoc modo et Saulus, cum suis inter pro- phetas relatus, majori violentia spiritus actus est. E quibus constat, modum, quo profano Caiaphse vaticinium inditum est, omnibus fere, qui impiis obtigerunt, tenuiorem, lenioremque fuisse." He then proceeds in his last section to show that though this expression of Caiaphas must be considered as a real prophecy, yet the high ' Printed in the collection of tracts which com- pose the nth volume of the Critici Sacri, p. 523. Note 37.] NOTES ON THE GOSPELS. 433 priest liimself was unworthy of the honorable name of Prophet. To this purpose he quotes the accurate conclusions of Origen ; and thus sums up his remarks — " Quamobrem bene ho- rum, de quibus loquimur, congnaens in unam sententiam divinatio descripta a Basilio est, catena, a Dan. Heinsio e MS. edita — nag di xal Bula&u nqocpijTEvsi, xal Xa'CAqpas ; oii, x&xsXvoi, 10-dg Tceidofdi'ovg sl/ov, 6 fiiv cog d(^;jfte^£i)?, 6 81 (hg ixixvng- ov y&Q ipvxri? yadagijtjg, ovde 8tav- ysia vov ivoqihvwg slg S'sdv xal t^iv ixeXdsv dvvufuv anavTog- dlV oly.ovofiiy.og iv cfuToTg 6 loyog, ov y.aTU t7]J' 6.^luv, dXla nqbg tov Huigdi'. Idem de Bileamo judicium est R. Isaaci Abar- banelis ad Jos.xiii.27, inxnja "iDtJty HD nTI 'D nj) hare;' nnaS r\pa -jii^S r'7xnDm "i3T Grotius' quotes several curious opinions of the ancients respecting the communion of their chiefs and superiors with an invisible world. Homer tells us that a dream was only to be de- pended upon when it occurred to Agamemnon. The Spartans esteemed those dreams only as prophetical which were presented to the Ephori. Oracular responses were given both to Pharaoh and Nebuchadnezzar, to Lamech and Balaam. And in the former dispensation it belonged to the kings, or to the chief magistrate, to consult by Urim and Thummin''. Dr. Lardner observes on these words, " By prophesying — I understand foretelling the event ; which it was, in a peculiar manner, the office of the priest to do, when he was inquired of, or ■when God was inquired of by him, concerning any important matters under deliberation." See 1 Sam. xxii. 11-13. xxiii. 9-11. and 2 Sam. V. 22-25. He thus paraphrases the whole passage — " Caiaphas, who was the high priest at that time, when it came to his turn to deliver his opinion, said, ' You have hitherto talked very wealdy and ignorantly ; you may proceed in the case before you without hesitation. The taking away the life of this man will be so far from being ruinous to the whole nation in this country, and in other parts, as some of you fear, that it will be much for the advantage of the people of God, every where.' This, however, he said, not merely of himself, but being then high priest, he foretold the issue and event of their counsels, and of the death of Jesus ; and that it would come to pass that Jesus would die for that nation, and not for that nation only ; but that through his death he would gather to- ' Critici Sacri in loc, vol. vii. p. ^1. and Joh. PrisoEei Annotata, at the end of vol. vii. p. 356. ' I may here take the opportunity of observing a contradiction in the folio edition of Lightfoot's IVorks. In his Gleanings on Exodus, Lightfoot supports tlie opinion that the high priest heard a voice, when consulting the Oracle by Urim and Tliurauiin ; but in his sermons he advances the opinion that he was suddenly inspired by the Spirit of prophecy. — Vide Life nf Ligktfuot, pre- fixed to his Works, folio edition. VOL. n. gether in one the children of God, which were scattered abroad"." The advice of Caiaphas is such, indeed, as might have been expected from an unprincipled and worldly politician. He recommends them to save the state, by sacrificing the supposed author of their apprehended danger. One man must die for the people — that is, the life of this Jesus, although he has performed mighty works, is of no value when compared with the possibil- ity of danger. The Evangelist certainly refers to this speech of Caiaphas, as if it had been spoken under a divine impulse, of which he was totally unconscious. Diodati, in his Annotations, writes — " God guided the tongue of the high priest ; so that thinking to utter a speech according to his own wicked meaning, he pronounced an oracle ac- cording to God's meaning ; as the high priest had oftentimes inspirations from God." Exod. xxviii. 30. Numb, xxvii. 21. Note 37.— Part V. ON THE TIME OF THE ANOINTING OF OUR LORD AT BETHANY. Harmonists have been much divided on the proper place of the anointing our Lord at Beth- any. Some have supposed that this unction was performed twice, others but once. Light- foot and Pilkington have embraced the hypothe- sis of a twofold unction. Archbishop Newcome supposes that there was one only, which he places two days before the Passover. Dod- dridge and Michaelis have concluded that our Lord was anointed once only, and refer the event to the sixth day before the Passover. After an attentive perusal of the several reasons adduced by each harmonist, I have adopted the opinion of Michaelis and Doddridge. The German harmonist, in his chapter on the Rules to be observed in making a Harmony of the Gospels, has selected this event as the ex- ample by which to illustrate the position " that two or more relations may be very similar, and yet not the same ,• and these must be carefully distinguished from each other." — " The follow- ing instance," he observes, " may serve to show the manner in which I apply the rules in ques- tion. The Evangelists, St. Matthew (chap, xxvi. 6-13.) and St. Mark (chap. xiv. 3-9.) have related that Christ was anointed in the week preceding his death, and all the commentators are agreed that both of them mean tlie same unction. St. John likewise (chap. xii. 1. 8.) relates that Christ was anointed in the same week ; and the unction which he describes, is, in my opinion, the very same with that which ' Lardner's Works, vol. i. 4to. edit. p. 211. *L . 134* NOTES ON THE GOSPELS. [Part V. St. Matthew and St. Mark have recorded ; but, according to others, it was totally different, and happened four days earlier. Now that two dif- ferent unctions happened twice in the same week is more than I am able to believe. The two unctions above mentioned, if we consider as two, what I believe to be one, agree in the following circumstances : — " 1. Both ha ipened at Bethany. " 2. In both cases Jesus was anointed, not by his host, but by a woman. However, as Clirist was frequently at Bethany, these circum- stances are not so very renarkable. " 3. Both unctions took place, as I shall prove in the sequel, not in the house of Lazarus, the friend of Jesus, where we might soonest expect him, but at another house. " 4. Both happened in the last week before the suffering of Christ. " 5. In both cases the ointment was so ex- pensive, that the unction had the appearance of profusion. '• 6. In both cases we meet with the remark- able circumstance, that the ointment was not purchased for the purpose to which it was applied, but that it had been preserved for some time by the person who used it ; for the disci- ples were offended that the ointment was not sold and given to the poor; and in the account which is given by St. John (chap. xii. 7.) it is expressly said by Jesus, ' against the day of my burying hath she kept this.' One might almost conjecture that it was the remainder of the ointment which Mary and Martha had purchased for the funeral of Lazarus : the thought presents itself at least, on reading St. John's description, as not improbable'. " 7. In both cases the unction is censured by the disciples. " 8. In both cases the ground of censure is the same. " 9. In both cases the unction is defended by Jesus, and the same answer given to the disciples. " 10. The expression, v&q8og nianxri, which is not only very unusual, and therefore obscure, but occurs in not a single instance either in the Septuagint, or in the New Testament, except on this occasion, is used both by St. Mark and by St. John ; the ointment therefore used in both cases was strictly the same. " These circumstances are too numerous and too particular, to have happened twice : not to mention the improbability that the disciples, after having been rebuked by Jesus six days before Easter, for having censured the unction, should presume to repeat their censure on a similar occasion, on the second day before Easter. For it contained a manifest disregard to Jesus himself, which they must have very sensibly felt, when he answered them, 'The poor always ' Marsh's Michaelis, vol. iii. parti, p. 23. ye have with you, but me ye have not always,' John xii. 8. ; and of which, therefore, they would hardly have been guilty only four days afterwards. " In the two accounts, which are given by St. Matthew and St John, I perceive not the least variation, except that in some points the one is more copious than the other ; but their descriptions are so far from being inconsistent, that they have all the appearance of proceeding from two different eyewitnesses to the same fact. " 1. According to St. Matthew and St. Mark, a woman anoints Jesus ; according to St. John, he is anointed by Mary, and, if we may judge from what he says in the second verse, by Mary, the sister of Lazarus. This however is no con- tradiction, when one historian omits the name of the woman, the other mentions it. Nay, even from the very silence of St. Matthew and St. Mark, with respect to the name, may be de- duced an argument in support of the opinion, that the unction described by St. Matthew and St. John is the same. St. Matthew and St. Mark must have had particular reasons for con- cealing the name of the woman, since, accord- ing to their own relation, Jesus declared that what she had done should be preached in the whole world for a memorial of her. Now this cannot have happened unless she was the Mary mentioned by St. John: and it would follow, from the supposition of two different unctions, that the declaration of Jesus had remained un- fulfilled. Perhaps the real state of the case is as follows : — the two first Evangelists, who have made no mention of the raising of Lazarus from the dead, that they might not expose him to the persecution of the Jewish Sanhedrin, have probably, from the same reason, concealed the name of his sister Mary, who anointed Jesus with the ointment which remained after the inter- ment of Lazarus. St. John, on the contrary, expressly mentions it, because he wrote after the destruction of Jerusalem, and could there- fore have no reason for concealing the name either of Lazarus or Mary. " 2. According to St. Matthew, the enter- tainment was given at tlie house of Simon the leper ; according to St. John, Lazarus was one of them who sat at the table with \\im{e'lg r&i> ixfuxsifdvwp), and his sister Martha served. Some commentators have considered tliis as a va- riation in the account, and have concluded, from St. John's description, that the entertainment was given at the house of Lazarus. But this is certainly not true, since no one in speaking of the master of the house would say, 'he was one of those who sat at the table.' On the contra- ry, this very expression proves that he was only a guest, and that the entertainment was given at tlie house of a friend, in which his sister, who was a diligent housewife (see Lulce x. 40.), prepared the table. Note 37.] NOTES ON THE GOSPELS. *]3: " 3. According to St. Matthew, the woman poured the box of ointment on tlie head of Jesus ; according to St. John, she anointed his feet. But even this circumstance is not suffi- cient to prove two distinct unctions, though among all the variations it is the most consid- erable. That Mary did not leave the head of Jesus unanointed, we may take for granted, from the general practice of tlie East; but this is not related by St. John, who mentions only the more extraordinary circumstance, omitted by St. Matthew and St. Mark, that the woman anointed his feet. It is agreeable to John's peculiar manner to relate circumstances omitted by his predecessors. " 4. According to St. Matthew, the disciples in general, according to St. Mark, only some of tJiem,had indignation, and censured the woman. This cannot be considered as a contradiction : for when St. Matthew says, in general terms, 'the disciples,' it does not necessarily follow that he meant all of them, without exception ; nor is it probable that all of them expressed their opinion. But St. John mentions Judas Iscariot, as the person who censured the action. Still, however, we cannot conclude that the Evangelists have described two different unc- tions. One of the disciples must have made a beginning, to whom others acceded, though probably not in the same words. This person is particularly named by St. John, who likewise adds the motive which induced him to cast the censure. Perhaps St. Matthew and St. Peter acceded to the opinion of Judas, but not St. John; and hence St. Matthew and St. Mark speak openly in the plural number, that they might not conceal the part which St. Matthew and St. Peter had taken in this unjust censure. " It is further objected, that the clear and certain marks by which the time is determined by the different Evangelists, prove two distinct transactions ; that St. John mentions expressly the sixth day before Easter (John xii. 1.), and St. Matthew as expressly the second day before Easter (Matt. xxvi. 2.), as the day on which the unction happened: but the assertion appears to have no foundation. That St. John has deter- mined the date to be the sixth day before the Passover is not to be disputed. But St. Mat- thew is silent as to the day on which the unction happened ; and it is owing only to the modern division of Matthew's text into chap- ters, that we suppose he has determined the time. The Evangelist has not v/ritten, 'On the second day before the Passover Jesus was at an entertainment at Bethany ;' but aft-?r having related a discourse which Jesus had made to his disciples, he adds, 'And it came to pass, when Jesus had finished all those sayings, he said unto his disciples, Ye know that after two days is the feast of the Passover, and the Son of Man is betrayed to be crucified.' Im- mediately afterwards the Evangelist relates the plot which was formed against the life of Jesus in the following manner : ' Then (tote) assembled together the Chief Priests and the Scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, and con- sulted that they might take Jesus by subtlety, and kill him. But they said, not on tlie feast day, lest tliere be an uproar among the people.' Now the word rire, which is capable of a very extensive signification, no more determines this consultation to have happened on the same day on which Jesus delivered his discourse to the apostles, than that it happened in the same hour. " But even if we admit that both of them happened on the same day, it will by no means follow, that the entertainment likewise at Bethany took place on that day ; at least the words with which St. Matthew begins his nar- ration of it, ' Now when Jesus was in Bethany, in the house of Simon the leper,' contain no de- termination of time, and may as easily refer to a preceding as a present period. •' Still, however, it might be objected, that though St. Matthew and St. Mark have not ex- pressly mentioned the day on which the unction took place at Bethany, they have at least as- signed to it a place in that part of their narra- tive where they were advanced, namely, to within two days of the Passover. Now this ob- jection presupposes that the Evangelists always wrote according to the order of time, which they certainly did not ; and if we only make a dif- ferent division of the chapters, and reclton to the twenty-fifth chapter the two first verses of the twenty-sixth, the unction at Bethany, which is related in the following verses, will have less reference to the time specified in those tv.-o verses." " The Jewish Sanhedrin had formed the resolution to put Jesus to death, but not on the feast day ; and it was the unction at Bethany which afforded them the means of getting him into their power, though on tlie day v.-liich they had endeavoured to avoid. This may be gathered from St. Matthew's own relation, who, after having described the consultation of the Sanhe- drin, immediately relates the unction at Bethany, and then adds, ' That one of the twelve, called Judas Iscariot, v/ent unto the Chief Priests, and said unto them. What will ye give me, and I will deliver him unto you?' (Matt. xxvi. 14, 15.) The account given by St. Matthew is in some measure obscure, because we do not perceive in what manner the circumstance of the unction excited in Judas the resolution to betray his master. But this, we clearly learn, from the relation of St. John, from which it appears that Judas was properly the person who censured the unction, under the pretence that the oint- ment ought to be sold for the benefit of the poor ; and that this specious pretext likewise met with the approbation of other apostles. The true reason, as St. John expressly declares. 136* NOTES ON THE GOSPELS. [Part V. was the hope of having a further opportunity of defrauding the money-bag, which was entrusted to his care. The answer therefore of Jesus affected Judas in particular, whose guilty con- science augmented the severity of the rebuke. Under these circumstances, it is by no means extraordinary that Judas resolved to take re- venge, especially when we consider that he was already an apostate (John vi. 67-71.), and thought, perhaps, that, if contrary to his belief, Jesus was really the Messiah, the measures concerted against him would be of no avail ; but that, on the other hand, if Jesus was an im- postor, he would meet with the fate he deserved. It appears, then, that the unction at Bethany, which gave rise to the offer of Judas to the Sanhedrin, to betray Christ, is more properly arranged immediately before the relation of the effect which it produced, than it would have been, if placed at the beginning of the twenty- first chapter, to which it properly belongs, ac- cording to the merits of tune"." It will be observed, that Michaelis, in these observations, has replied to the principal objec- tions which have been proposed by Lightfoot, Whiston, Whitby, Macknight, and others. Archbishop Newcome has reviewed these ar- guments in a long note on the subject. Bishop Marsh is not satisfied with these ar- guments of Michaelis. He observes that Matt, xxvi. 2. and Mark xiv. 1. bring their narrative down to the third day, and that the assembly of the chief priests was certainly held three days before the Passover, when Judas betrayed Christ ; but it does not therefore follow, as Bishop Marsh supposes, that the unction was on the same day. St. Matthew connects the two events, in order to point out the cause and the effect, without distinguishing the precise time. St. Mark follows St. Matthew's plan, and for the same reason. The first day of unleavened bread is men- tioned in its order, after the parenthetical nar- ration of the causes of the betraying, and has no reference to the unction. Bishop Marsh justly objects to Archbishop Newcome's order, but proposes the opinion, that the unction took place on the Wednesday before the Passover. This learned theologian, however, does not rest this opinion upon the arguments generally made use of, but upon a supposed corruption of the original text of St. John. As the testimony however, of all existing MSS. is against this opin- ion. Bishop Marsh conjectures that the corruption in question was made at so very early a period, that no manuscript extant has the original read- ing. It is at all times painful to be compelled to differ from an authority so eminent as Bishop Marsh ; but it is impossible to approve of any emendation of the text of the New Testament, which increases instead of lessening difficul- " Lightfoot has endeavoured to prove the same thing. ties ; and is unsupported by the authority ot one quotation, version, or MS. extant. The Scriptures must be treated with greater vener- ation. Bishop Marsh, in his note (No. 9.) to this section of Michaelis, also endeavours to prove that the day on which Christ was betrayed was the day of the unction. His arguments do not appear satisfactory. The question principally rests upon the precise meaning of the word t6ts, which Michaelis would render " very soon after," and his annotator " immediately after." The authority of Dr. Dick, in his Essay on the Inspiration of the Scriptures, confirms me yet further in the conviction that the unction at Bethany took place six days before the Pass- over.— See Dick's Essay, p. 300, 301. Note 38.— Part V. It is not exactly known of what this [vdcgSos mariKrj) consisted which was poured upon the head of our Lord. The words occur but twice, Mark xiv. 3. " There came a woman having an alabaster box of ointment of spikenard, very precious," rilde jvvt] e/ovcra d.l(xt>uaiQOP /uvfiov, vuqSov nicriixr^g ttoXvteXovq' and John xii. 3. " Then took Mary a pound of ointment of spike- nard, very costly," ifec. 'H ovi^ MaqLa laSov- (ja XLTQav fivQOv v&gSov teictwxtjc nolvTlfiov. Schleusner derives the word manxri from nlt/oj, bibo ; and supposes that the ointment could be poured out as a liquid. — He quotes, among other authorities, the same passage from jiEschylus" as Heinsius does, to confirm his opinion. Others derive the word from nlcriig, and suppose that it merely signifies that the ointment was pure and unadulterated. With this opinion Heinsius agrees, and defends the interpretation from the Hellenistic interpretation of a verse in Isaiah xxxiii. 16. £t' rt? elg vhcrov ninoi, ovk r^v dXiS.rju!' ovdev, ovSk ^Q^aifiov ov /QiaTOf, ovda nKnbv" . Others, rejecting both these opinions, suppose the word is not Greek, but Latin, and that viiq- Sog ntanx-fi is the same as nardus spicata, hoc est, ex spicis expressa, from m.i'C,in), premo, unde TTisazi], by metathesis niaiixri, as (peUvrj, for Penula. Scaliger reads the word nTiunxri, from TiT/ffffw, contundo. Nonnus keeps the word as it is in St. John, and gives no explana- tion. Lightfoot supposes the word to be de- rived from the Syriac KpnD'3 and interprets the whole phrase to signify an aromatic confection of nard, mastic, or myrobalane. Hartung"" is of opinion that the ointment in question was brought from Opis, a town near Babylon, " Hcinsii Excrclt.ationes SarrcE, p. 218. " Prom. Vinct. Glasgow edit, imputed to Por- son, line 478. ^ Apud PfeifFer, Exotkorum JV. T. locus xxii. at the end of the Dubia Vexata, p. 916. Note 39.] NOTES ON THE GOSPELS. *137 whence spices and unguents were exported, and tliat the true reading, therefore, ought to be imaTtxTi;. Larnpe" and Cloppenburg, however, reject this interpretation, for the best of all reasons when the language of the New Testa- ment is under consideration, because the word is not to be found in any manuscript or version extant; and the latter derives the word from the name of Pista, a Persian city, mentioned by .iEschylus, Tude fih' TJsQawp twv olxo^iii'on' ' Ell&d' h aluv ritaTU y.aleXiai, — Persce, line 1, 2. on which the Scholiast observes, (Jcypoovoi d' OTi ndlig iari ITeQawf samdev JJiaTSlQa y.u- kov/jsvij, r^f avvy.uipu; 6 TTOirjTTjg riiaT& scpy — ^the only objection to this opinion is, that nard does not gro\y in Persia. It might, however, be im- ported from India, and manufactured there for the use of the merchants. Abulfeda is quoted both by Lampe and Pfeiffer, to prove that Pista was the metropolis of Caramania, a large and flourisliing city on the river Indus. Pfeiffer, after reviewing these various opinions, comes to the same conclusion as Luther and Kuinoel (Com. in Hist. lib. JV. T. in Mark xiv. 3.) that it signifies unadulterated, or pure, and is derived from nlarig. He quotes Casaubon's observation, that mcrrixbg signifies that which can be depended upon, or which de- serves confidence. Eusebius [Demons. Evang. lib. viii.) calls the wine of the Eucharist, Kqafia mariy-bv ttj; xaivrig diaOrjy.ijg. Note 39.— Part V. ON ZECHARIAH IX. 9. This prediction of Zechariah, four hundred years before the event, announced to the people of Israel, that the King of Jerusalem, contrary to the universal custom of his own and of every other nation, should enter into his royal city, without any outward pomp and splendor ; that he should ride upon the humblest of animals ; himself the meekest and lowliest of men, yet the Saviour of his people, and, as such, be re- ceived by them with the loudest rejoicings and acclamations. We are assured, by the Prophet Malachi also, that the Messiah should certainly visit the second temple at Jerusalem. Let me now, then, appeal to the Jew who receives the Old Testament, and entreat him to search the records of the history of his fathers, and there find if any prophet, priest, or Idng, or ruler of Israel, before the destruction of the second temple, ever entered into Jerusalem, as Jesus of Nazareth is here represented to have done ; and which of all these rulers of Israel united so many of their ancient prophecies in his own person. Of all the long train of Persian, Gre- cian, Roman, or Jewish rulers, to whom can " Vide Lampe On John xii. 3. vol. ii. p. 825, note. VOL. II. *1S we apply the prophecy of Zechariah, and assert tliat he rode into Jerusalem humble, royal, and a Saviour, visiting and appearing in their temple ? Ezra was in their city when the prophecy was delivered". The successor of the Persian conqueror was reposing in his palace. Nehemiah went up to Jerusalem at- tended by the captains and cavalry of the king of Persia, (Nehem. ii. 9.) When he arose pri- vately in the night, he was accompanied by few only of his tram, and though he rode, it was not in the manner described by the prophet" ; and of this his second entrance noth- ing is recorded'. Did the governors of Syria, under the Persian sovereigns of Judaaa, visit Jerusalem in such lowly stater Was the prophecy fulfilled in Bagoses, when he espoused the cause of the usurper of the high priesthood, and imposed a fine upon the priests for every offering that was brought to the temple ? Did any Persian emperor ever enter Jerusalem ; or can it be supposed that the prophet alluded to any officer who bore an inferior title" ? If it be imagined that Zechariah predicted the conquest of the Grecian conqueror, when, meeting the high priest Jaddua, he venerated, amidst the astonish- ment of his attendants, the name of Jehovah, glittermg on his tiara"* ; let it be remembered that ' Vide on the date of this prophecy, &c. £r- rangement of the Old Testament, Note 26, Period VIII. part ii. and the references in the note. " HD 331 'jx ityx nonnn-ox '3 -"ov fx Nehem. ii. 12. whereas the predicted King of Zechariah was to enter the city, — •mjnN-t3n';?-'7iM-nDn-b;r 331 * Vide Arrangement of the Old Testament, Period VIII. part iii. sect. v. ■^ "Sub prtesidibus hisce alii minorum ordinum ma- gistratus fuere ; qui aliquando ni3''Tt5' principes, Ezra ix. 1, 2. alias nD'lin, nobiles, magnates, patricii, Neh. iv. 14. nonnunquam et niJJv* 'iii? principes patrum, seu familiarum, dicuntur, Ezra viii. 29. A quibus distinct! fuisse videntur, quos CD'JpI seniores, aliquando et CD'JJD secundarios sive subalternos judices, sacra historia nuncupat. Quibus quandoqae jungitur civium omnium coetus n^lUn nSnp congregatio magna. Quorum ordi- num diserta mentio Neli. v. 7. contend! cum CD'lin nobilibus, et cum u3'JJD secundariis judicibus, Junius vertit antistitibus, et indix! illorum caussa nSnj nSnp congregationem magnam, Ezra x. 8. memoratur CD'Jpin CD'IK/'n jIVJ? senatus princi- pum et seniorum, deinde PiSun 'lT\p congregatio deportatte multitudinis. Sub auspiciis ducis seu proesidis provincialis erat Hierosolyniis secundarius quidam prrefectus, seu legatus ipsius praesidis, ex tribu Benjaminis : ut colligi potest ex Neh. xi. 9. Ibi enim dum enumerantur Benjaminit* Hieru- solymis habitanles, laudatur Juda filivis Senufe I'Un bj? niiVrj Secundarius supra civitatem." — Witsius, Historia Hierosol. Exerc. SacrcB, p. 291, sect. 23. ^ "Alexander enim, ut vidit e longinquo can- didatum populum, et sacerdotes in amictu byssino, pontificemque in stola hyacinthina aui'o distincta, tiarain in capite gestantem cum praefixa lamina aurea insculpta nomine JehovsE, solus ad eum accedens, noraen illud adoravit, ac salutavit Ponti- 138* NOTES ON THB GOSPELS. [Part V. Alexander was at the head of his army, neither meek, nor poor, nor humble^ Do the pages of history unfold any similar event, which occurred m the lives of either of the Ptolemies ? whether of Lagus, who entered the city on the Sabbath, as an enemy and a conqueror, and took away many thousands of the people as his prisoners ? or of Philadelplms, who reversed the decree, and restored them to their own country? or of Ptolemy Philopater, who marked the wretched Jews with the ivy-leaf, in honor of Bacchus, and sacrilegiously attempted to enter the sanc- tuary ? can we trace a similitude between these men and the King of Israel, at whose coming the daughter of Zion was invited to rejoice greatly ? Let us turn our attention to another dynasty, and search among them also for this meek and humble Saviour, and King of Israel. Did An- tiochus the Great protect the people ? It is true that they welcomed, with acclamations, his army and their elephants ; but where do we read that this king entered Jerusalem on a colt, the foal of an ass ? Did Seleucus Philopater fulfil the prediction, when he sent Heliodorus to plunder the temple : or was his brother, the cruel oppressor, the savage murderer, and the foulest idolater of all the enemies of Israel, more meek and humble, when he profaned the temple, and slaughtered the people on the Sabbath ? If we look to the history of the Maccabean family, we may still proceed in vain to find one among them whose character- istics, as a leader of Israel, correspond with this prediction of the prophet. Mattathias ex- cited the people to resistance in defence of their religion. Judas entered Jerusalem in triumph, purified the temple, and dedicated it again to the worship of Jehovah ; as a religious and devout man, he, perhaps, might be caUed meek and humble ; but where is it recorded that he entered into Jerusalem sitting upon a colt, the foal of an ass ? Shall we apply the prediction to the idolatrous Bacchides, who captured the holy city, and murdered the zeal- ous Maccabee ? or to any of the sons of the Asmoneean family ; whether it be the pious Simon, his warlike son, or to the weak and profligate Aristobulus, who first assumed the diadem, and surnamed himself the King of the Jews ; or to his fierce and cruel brother, Alexan- der JanniEus ? If it is possible not to turn in disgust from the unnatural contests of this man's sons, we might inquire if either of these were the meek and holy King of Israel, before or after the Romans entered Jerusalem on the Sabbath, and assisted the royal Jew to slaughter ficem. Judseis uno ore Alexandrum consalutan- tibus, et in orbem cingentibus, Syriae Reges et re- liqui obstupuerunt, vix credentes regem mentis essecompotem." — Witsius,ubi sup. sect. 25, p. 292, 4to. edit. ' Josephus, Ant. b. xi. eh. viii. his countrymen on that holy day .? Pompey, who spared the gold of the temple, and Crassus who followed him, and despoiled it : Gabinius, and Cffisar, and Antipater, with all the mingled tribe of Parthian, Roman, and Jewish con- tenders, who next crowd the scene, rnay be considered as alike falling short of the descrip- tion of the prophet. We are now brought to the days of Herod the king, the contemporary of Jesus of Nazareth, the tributary dependant on Rome, the fierce, implacable, and haughty murderer of his wife, his people, and his children .'' Is this the portrait of the expected king of Israel ? Was the destroyer of Ma- riamne, the flatterer of Augustus, the slaugh- terer of the innocents at Bethlehem, was he the meek and humble Saviour, who was to ride into the city among the acclamations of the people ? Was Herod the king, who died amidst the deep and indignant curses of a suffering people ? was he who was smitten of God, hateful to his own family, and abhorred by his subjects, was this the king for whom Zion was to rejoice, and the daughter of Jerusalem to be glad ? Surely neither this man, nor his tyrannical son, nor his family of tetrarchs, nor the corrupt and sanguinary governors from imperial Rome, can appear as candidates for the title of the true King of Israel, Jesus of Nazareth. None but the Prophet of Galilee, who worked miracles, who fulfilled every prophecy, who was so poor, that he had not where to lay his head; so humble, that he washed the feet of his disciples, whom the people more than once endeavoured to make their king ; and who was now received among them with acclamations and hosannas, none but He accomplished this prediction of Zechariah, and entered into Jerusalem, — " Just — and having salvation ; Lowly — and riding upon an ass. And upon a colt, the foal of an ass." Brethren of Israel, you acknowledge the miracles of Christ, although you impute them to magic-''. Your fathers bore witness to his blameless life, and to the union in his person of many of the characteristics of your expected Messiah. Whenever your promised Shiloh shall appear, he must manifest himself in the same manner as Jesus of Nazareth has already done; he must appear in the second temple, and accomplish in his own person all the pre- dictions of your ancient prophets. That this prophecy of Zechariah related to the King Messiah, you are presented with proofs, not from the writings of the Evangelists (whom we indeed believe, like your ancient prophets, to be inspired), but from the writings of your own talmudists^. For of none other can it be said, f See the Toldoth Jesu, in Wagenseil's Tela Jgnea. " R. S. quoted by Munster, in the Critici Sacri, Note 40. 1.] NOTES ON THE GOSPELS. *139 out of all tlie rulers or conquerors of Jerusalem, from the building of the second temple after the Babylonian captivity, to its overthrow by Titus ; of none other can it be said, that he entered into the holy city, riding upon an ass, amidst the acclamations of the multitude, and the hosannas of the children. Note 40.— Part V. If the theological student will refer to the original of Zech. ix. 9. he will observe that the expected King of Israel is called yat:) pnv. est ut interpreteris de alio quaiti de Messiah. So Clarius — and Grotius quotes also Abenezra and Rabbi Saadia Gaon, as referring this passage to the Messiah. " Eidem MessiEe,qui asino veetus est,et humilem se exhibuit, singularem in ipsa humilitate magnificentiam tribuunt." Sohar JVumer. fol. 83. col. 332. ubi mystice commentantur ad verba Deut. xxii. 10. Nonarabis cum bove,et asino simul. Ille estasinus,n^S'; oS^'dS xn't^O NdSo ron,cuiin- sidens Rex Messias dominaturus est. — Et hoc quod scriptum est Zachar. ix. 9. Pauper et insidens asino. Hue pertinet illud R. Joseph! in Sanhedrin, fol. 98. 2. 'Veniet Messias, et ego dignus habebor, qui sub umbra stercoris asini ejus sedeam,'" &c. — Schoetgen, Hor. Heb. vol. ii. p. 543. Bres- cith Rabba ad Genes, xlii. 2. apud Raymundum Martini, part. lii. distinct, iii. 16. 1. -\hc xn'tVD huTtS' l,"iyin'7 t^'^ltyn'"? n'tynn Quando Mes- sias Hierosolymam veniet ad redimendum Israel- itas tunc ligat asinum suum, eique insidet, et Hierosolymam venit, n^JJ^^ n'i]? JHrty ut semet ipsum in humilitate gerat, q. d. Zach. ix. 9. pauper et insidens asino. See Schoetgen, Hora HcbraiccB, vol. ii. p. 59. De Messiah, lib. ii. continens loca veteris testamenti quEE Judcci antiquiores potissi- mum de Messiah interpretati sunt. Schoetgen, vol. ii. p. 64. Schir JYaschirim Rabba, fol. 7. 3. ad verba Cantic. 1. Soh'ir Levit. fol. 28. col. 112. Schoetgen, vol. ii. p. 219. Dr. Gill's references to the talmudical writers on the application of this passaofe to our Lord, are— T. Bab. Sanhedrin. fol. 98. and 99. 1. Brescith Rabba, fol. 66. 2. and 85. 3. Midrash Koheleth, fol. 63. 2. Zohar in Genes. fol. 127. 3. and in Num. fol. 83. 4. and in Deut. fol. 117 1. and 118. 3. Raza Mehimna in Zohar in Lev. fol. 38. 3. and in Num. fol. 97. 3. Modern testimonies ; — Sarchi in Isa. xxvi. 6. Baal Hatu- As the word p'A'l} is a passive participle, Gro- tius would render it salvatus, and expresses his surprise that this should have escaped the atten- tion of the commentators. Drusius, his con- temporary, who was a much more learned man, has anticipated this remark, and replied to it. He also observes, that the word yvil} is used as an epithet; but his rule of interpretation, as applied to this form of speaking, is, that where a passive participle is thus taken, it implies action''. Sebastian Schmidt renders the woris, Justus, et servatus ille ; and in the margin of our authorized translation, " saving himself." With respect to the reading of the Aldine MS.' (TiJiCsxiv airovc, it is not supported by the original, which reads xin yti/im ; had the read- ing of the first word been ;?a?ri, as Grotius and Houbigant propose, and the word xin omit- ted, and the pronominal affix inserted in its place, LD]^tffV), the aiiovg might be admitted. In the absence of all authority from manu- scripts, however, no conjectural emendation can be admitted.'. Grotius has committed a singular error in supposing that this prophecy can refer to the entrance of Zerobabel into Jerusalem ; as Zero- babel had long been in the city after the return from the captivity, before the prophecy was written*. rim in Exod. fol. 88. 2. Abrabanel. Mashmia Jeshua, fol. 15. 4. '' Vide Drusius' and Grotius' Annotations in Zech. ix. 9. Critici Sacri, vol. v. ' " Juxta LXX. sic legimus, XaCqt otfuSqa, &vya- T£0 Stiov xi'iQvaas, -^vyarfQ ' IeQfiauXi]i,i ■ iSov 6 (iani- Xivg on sQx^TCiL 001 Sixatog y.al Gwtviv avrovg, TZQavg, y.at fJTt^f(irjy.Mg t.Tt i'TZotvytov, y.ai Tifokov riov. Gaude vehementer, filia Sion ; praedica, filia Hie- rusalem ; ecce Rex tuus veniet tibi Justus et sal- vans ipsos, mansuetus, ascendens super subju- galem, et pullum novum. Interpres legisse vide- tur avTog, cum Aldina editio habeat avrovg. Porro quod hie est salvator, Hebr>Eis estj?tyiJ, alludens ad nomen Jesu — Unde locum hunc Judaei juxta historiam referunt ad Christum." — Erasmus ap. Crit. Sacri, vol. vii. p. 714. J Newcome's Minor Prophets, in Zech. ix. 9. * Vide Grotius in loo., Critici Sacri, vol. v. PART VI. Note 1. — Part VI. The several circumstances mentioned in the sections of this chapter, which relate our Lord's conversations, when for the last time he visited Jerusalem, as well as the nature of the questions proposed, present us with a most lively portrait of the manners and opinions of the Jews at this period. Schoetgen, and the other writers, who have proposed to explain the New Testament from the talmudical writings, have bestowed much labor on the illustration of some of the 140* NOTES ON THE GOSPELS. [Part VI phrases, &c. adopted by the Evangelists ; but, in g-eneral, the discourses and conversations of our Lord are so plain, that none can misunder- stand them — so short, none can forget them — so perfect, none can add to the force of their instruction, or the eloquence of their language. To add many notes would be " to throw a per- fume on the violet." The differences between the harmonizers of the Gospels, with respect to the contents of this and the following parts of this arrange- ment, are of little importance. In general they are agreed. The principal differences in this part refer to the number of times in which the buyers and sellers were driven from the temple — the question whether our Lord ate the Passover the same day as the Jews — and the precise time in which the discourses in St. Jokn were delivered. Note 2.— Part V. Ride on because of the word of truth, of righteousness, and of judgment. Enter into thine holy city, thou King of Glory. So amidst the acclamations of angels didst thou return to thy Father. So shall the spirits of the just attend thee, when thou shalt again at the end of the world go up, from the dissolution of nature, to thy Father and our Father, to thy God and our God. The hour was approaching when the mysterious sacrifice, reconciling the heaven and the earth, was to be offered ; and Jesus, knowing that all things were to be ac- complished, went on to the scene of his suffer- ings amidst the homage of the people, and appealing to the rulers of Israel, by his fulfil- ment of the most peculiar of their prophecies, which they had applied to their expected Messiah. He entered into Jerusalem to fulfil the proph- ecies — to resign himself to the will of his Father — to become the victim for the sins of man — and no one action, after he entered the city, was inconsistent with the humble yet sublime char- acter which he had assumed, as the powerful deliverer, and the passive sacrifice. That there might be no possibility of a renewal of the former scenes, when the people anxiously desired, by force, to make Him a king. He discontinued the miracles by which He had hitherto demonstrated his authority and power. Every evening He withdrew from the city to solitude, to prayer, or to converse with his dis- ciples on the Mount of Olives. He thus obvi- ated the very possibility of suspicion" that he was actuated by the desire of temporal aggran- dizement. "^ That is, among the Jews of his own time. But see the German critics quoted, and we may frust, refuted by Kuinoel, Comment, in lib. Hist. JV. T. in Matt. xxi. and by Rosenmilller, in his Scholia on the same chapter. Note 3.— Part V. It was a law among the Jews, that if any person, even of the most inferior rank, addressed another in any well-known passage from their liturgical services, the person thus accosted was bound to reply. They were particularly accustomed to apply the 118th Psalm to this purpose ; the 25th verse of which was used at the feast of Tabernacles. The 24th verse is an introduction to the expressions of joy, the hosannas wliich the people sung — and it is not improbable, therefore, that the words of botli these verses were sung on the occasion of our Lord's entrance into Jerusalem. The people dividing themselves, and, according to the custom which had prevailed among them from the very earliest ages, which was contin- ued by the primitive Churches, and is still pre- served in the services of the Episcopal Church, repeating alternately the clauses of the pas- sages they quoted. It is well known that the Evangelists have not been careful to relate minutely every incident which occurred when they record a fact; and we cannot therefore argue from their silence that no other passage was sung than the hosanna of the 25th verse. It seems more probable that the introductory verse would have been likewise added, in which case we may conclude that the rhythmical di- visions would be preserved, and the burthen, or chorus, or song of triumph, with which our Lord was welcomed, might be thus arranged — nirr r\v!V nDrrrni xj nn'Sxn nin' njx This is the day which the Lord hath made, We will be glad and rejoice in it. Saying — We pray thee, O Jehovah, save us, we pray ; We pray thee, O Jehovah, prosper us, we pray. A rhyming ending of this kind was likely to dwell on the memory of the devout Jews. The ending of the last fine but one, however, is the term from which the word is actually derived, NJ nj»'l!'in, "Save now, we beseech thee." This passage seems to have been the principal acclamation with which our Saviour was sa- luted ; while many of the multitude added the expressions mentioned by St. Luke. The conduct of the Pharisees, in reproving the people for thus crying out their hosannas, instead of uniting with them according to their own institutions, must be imputed to their hard- ness of heart, and a determination to oppose to the utmost the claims and pretensions of the Prophet of Nazareth and of GalQee, for — JudcE- orum, et PhariscEorum fuit, his puens respon- dere ; idque ex institxito majorum suoram. Ve- rum axlr/QoxaodUi ipsorum hoc nohiit perndttere. — Schoetgen, Hor. Heh. vol. i. p. 170. Note 4, 5.] NOTES ON THE GOSPELS. *141 Note 4. — Part VI. Note 5. — Part VI. Ma>->', in his work, On the true Time of Christ's Life, is of opinion that the buyers and sellers were driven once only from the temple. Some harmonizers conclude that they were now, the second time, driven out, on the day of his triiunphant entn,', others on the day after. I have preferred the arrangement pro- posed by PUMncrton and adopted by Doddridge ; both because the literal interpretation of the narrative appears to support the opinion ; and it is probable that the repeated opposition of our Lord to the traffic which so much benefited the priests, by whose permission the merchants sat in the court of the temple, contributed to his apprehension. It is not likely that one repulse from the temple would have been sufficient to banish them entirely from so lucra- tive an employment. The general opinion is, that the buyers and sellers were three times expeUed from the temple. Once at the first Passover, and twice at this time. St. Matthew's account runs thus : — on the day of the triumphant entry, Jesus went into the temple of God, and cast out all them that sold and bought, &c. Sl Mark mentions that Jesus, at his trium- phal entry.went mto the temple, and when he had looked round about upon all things, he went out of the city. Dr. Lightfoot observes [Horce Heb. in loc), that the word 7TEgi6).ew(!cuBro;, Mark xi. 11. signifies not, — " a bare beholding, or, looking upon," but, — " a looking upon with indignation, reproof, and correction." And he supposes the word, so understood, to allude to the casting the buyers and sellers out of the temple, at the time spoken of by St. Matthew. At his return the next morning, he cursed the barren fig tree, and he again cast the buyers and sellers out of the temple. It is not improbable, that the traders and money-changers should be returned to the temple again, though they were cast out the day before ; and it may weU be expected that, if Jesus found them there, he would drive them out again : so far the supposition of there being two facts related is very probable. And, be- sides, we may observe, that St. Mark mentions a restraint, that either was not laid upon the people die day before, or, at least, is not men- tioned by St. Matthew, viz. that he would not suffer that any man should carry any vessel through the temple : an additional circum- stance, which makes it appear stUl more prob- able that Jesus cast them out twice, at the several times mentioned by the two Evan- gelists. — Pdkington, notes to the Evangelical History, p. 47, 48. Where, or on what day, these Greeks came to see Jesus is not particularly recorded. But, as in St. John's present order, this account immediately foUows that of the triumphal entry into Jerusedem, we have some reason to con- clude that it was on that day and in that place ; and therefore I have thought it necessary to arrange this, and the three following sections, amongst the transactions of that day, and be- fore Jesus departed out of the city, as men- tioned Matt. xxi. 17, 18, and Mark xi. 11, 12. It may farther be obsen'ed, that there are some notations in these sections, which seem to point out the time of their coming, and the place where Jesus was. It is probable He was now in the temple, whither the Greeks, if they were devout strangers, or Proselytes of tlie Gate only, could not be permitted to come ; they being allowed to go no farther than the court of the GentUes. They therefore applied to him, to desire him to vouchsafe to come out of the temple to show himself unto them. But, instead of complying with this request, a greater evidence was vouchsafed them : a voice came from heaven, in their hearing, which said, " I have both glorified my Name, and I will glorify it again," referring to the name of God being glorified just before Jesus went into the temple, in the hosannahs of tlie people. The observation of Dr. Lightfoot is worthy our remark ; Christ was thrice attested from heaven, according to his threefold office. King, Priest, and Prophet. At his baptism, when he was anointed and entered into his ministry, as the great High Priest — at his ti-ansfiguration, for the great Prophet to whom all must hearken — and now for the great King, when he had newly fulfilled this prophecy, — " Rejoice, OSion! behold thy King cometh," &c. Lardner, Vossius, and Salmasius are of opinion that the Greeks here spoken of were idolatrous Gentiles ; Whitby, that they were Proselnes of the Gate : and Doddridge, Prose- lytes of Righteousness. Heuman and Sender suppose that they were Jews, whose constant residence was among the Gentiles. It seems most probable, as they were now at Jerusalem, that they had come up to be present at the feast of the Passover, and therefore that they were of that class of persons who are elsewhere called aeSouevoi. The word here used is ''Elhjveg — " et quanquam," says Kuinoel, " h. 1. non additum legitur aeSouevoi, ex usu tamen loquendi N. T. quandoque, ut Hieronym. in JMatt. xxvi. scribit: mutata re pristinum nomen manet : v. Glassius, PhU. Sac. p. 7. Sic quoque qui, Act xiii. 42. rd cdrrj dicuntur, v. 43. nomi- nantur cre66ue.voi Tiqoar^lvioi. Commode ergo et h. 1. Proselyti simpliciter dici potuerunt 142* NOTES ON THE GOSPELS. [Part VI. "EXhjveg." — Kuinoel, Comment, in lib. Histor. M T. vol. iii. p. 525. Note 6.— Part VI. ON THE "bath col," OR VOICE FROM HEAVEN. One of the most ancient tokens of the more immediate or more manifested presence of God, \yas tiie utterance of an audible voice from heaven, in the manner here described ; this voice was called by the Jews the Bath Col, or the Daughter of the voice. It was generally at- tended, as in this instance, with thunder. The Jews, who were accustomed to read and to hear that it was in this manner their fathers were accustomed to hold communion with God, said, an angel spoke ; the Greeks, who were not so well instructed, thought that it thundered. Vitringa*, wlio has written a treatise express- ly on this subject, has endeavoured to prove that the Bath Col was delivered in four various forms. The noan Sip, gentle, low, and as in a whisper. In this manner Job was addressed, when the ;;?oti'X Slpl nODT ^TV "^^^^ HJIon " an image glided rapidly before mine eyes, I perceived silence, and a voice." That is, a low and still voice whispered from the silence. The second kind of Bath Col was an articu- late but subdued tone : as Moses heard the voice as of a man speaking to him from the mercy- seat. This also was in a gentle tone, but not so low as in the former instance. Maimonides describes it from the traditions of the Jews, as a low tone of voice, such as that which a man uses when he prays aloud, and is alone. The third was, the usual tone of a man speaking, as when the Bath Col called to Sam- uel. He thought that Eli had called to him ; and, in the same way, God conversed with Moses, " as a man converses with his friend." The fourth, and principal, and most frequent, was that form of tlie Bath Col, which was a deep and loud sound, jy Sip and a"iSlp' at- tended with thunder, and which is described in various passages of Scripture, as well as in the verse now under consideration. Vitringa produces a number of curious illus- trations of this mode of revelation from the an- cients ; among whom were preserved the wrecks and remnants of the original patriarchism, once the true religion of the assembled sons of Noah, before the corruptions of idolatry had again established vice and error among mankind. Spencer" has given the same account. The Bath Col was a voice which proceeded from heaven, by the ministry of an angel : it was so called, because the voice was generally attend- ed with thunder, which demonstrated its super- * Ohserv. Sacrce, vol. ii. p. 232, &c. ' Dp Lcvihus Hehrmor. Dixsert. vii. De Urim el Thummi/in,, vol. ii. p. 923. natural origin ; and from which it proceeded as from the womb of its mother. Ex tonitru, tan- quain ex utero matris sua, prodierit, are the words of Danzius, in his treatise De Inaugura- iione Christi, &c. Danzius'' and Harenburgh' both quote Tosaphoth Cod. Sanhedr. (scil. f. 11. a.) to prove that many suppose that they did not hear a voice coming from heaven, but that one voice seemed to proceed from, or be the echo of another. It sometimes happens that a man heard a voice as from a distance, which ap- peared as an echo. Maimonides-'' is of opinion, that the Bath Col was merely an imaginary voice, which the in- dividual seemed to hear, in consequence of some notion suddenly and vividly impressed upon, or occurring to his imagination. This opinion is common among many of the Jews at present ; at least, if I may be allowed to say so, from having heard it strenuously defended in a con- versation on the subject with one of the most learned Jews in this country. It is an opinion, however, which is not only contrary to the whole testimony of Scripture, which relates, as facts, the sudden voice to Adam, Moses, Elijah, Samuel, and others ; but it is at variance with all the general interpretations of the talmudical writers ; and is vehemently objected to by the learned Abrabanel, who asserts the ancient belief, that the Bath Col was of supernatural origin ; and he adduces, among other instances, the voice to Samuel, and the Law on Sinai, which must be considered as miracles, worked upon the air itself, so as to produce an audible and distinct sound, as of a voice, which cannot possibly be resolved into a deception of the im- agination. Abrabanel likewise challenges the Cliristians to produce in their favor this proof of the truth of their religion. The fiejuSaiva^Bv evjp.vdev, "let us depart hence," of Josephus, (in HebrcAv, jDna plDJ,) when he describes so eloquently the prodigies at the siege of Jerusalem, appears to me to be the last sound of the Bath Col in the Jewish dispensation; the last sigh of the Spirit of prophecy in the Mosaic Church. Note 7. — Part VI. If we regard this fig tree, as a mere emblem, or type, we shall find a beautiful and perfect harmony throughout the whole narrative. Tlie i De Tnauguratioiic Christ!., &c. ' Johan. Christoph Harenbur^h, De Miraculo Pciiti-cnsfdli, in the 13th volume of the Critici Sacri, p. 574. He has defined the Bath Col also from the Jerusalem Targum. np33 xSp rC!3 Bath Col prodiit ii'n)MO:i xSp r-o'intVXl 'xnX 1J0 ex ter- ra et auditum est in 'calis. — Jerusalem Ta.rgv.m, in Num. xxi. 7. Pirke Tosaphot, In Sanhedrin, c. i. art. 29. defines it iD'HO XVV CD^DBTI JD XVV '?iptvp inx S'p qiiurn egrcderetur tonitru e caslo vox alia ex illo prodiens. f Apud Vitringam ut supra, p. 352. Note 8, 9.] NOTES ON THE GOSPELS. ^143 religion of the Jews had now become merely external, it flourished only in appearance : it possessed the leaves, but not the fruits of holi- ness. The fig-tree, therefore, became the most apt representation of the state of the Jews at that time, and of their consequent destruction, or withering away. Had it been the season of figs, and the fruit already gath- ered, the tree would not have been so appro- priately the object of a curse, or so expressively a type of the Jewish nation. In this, as in many other instances, our Saviour predicted the future by a significant action, or sign, before he judged it expedient to declare it publicly. The parable of the fruitless fig-tree (Luke xiii. 7.) bears the same signification. Another illustration is given of this parable, in reference to the first establishment of the Levitical priesthood. When an opposition was made to the divine ordination of Aaron, the Levitical priesthood was ratified and confirmed by the mu-acle of a dry rod, which in one night budded, blossomed, and brought forth fruits. Now, when it was about to be removed, because it had ceased to flourish, or to yield its ap- pointed produce, its fate was prefigured by a contrary miracle, by an apparently flourishing tree reduced as it were, in one night, to a dry rod, for ever barren. The choice of this tree, as an emblem, cor- responds with other parts of Scripture, Jer. xxiv. 2. Luke xiii. 6. Micah vii. 1. Cant. ii. 11-13. Note 8.— Part VI. The words xaiQog avxior (" the time of figs,") signify the time of gathering, i. e. the Jig harvest. Wetstein's observations are worthy of notice : he says, that if Christ, when ap- proaching a fig-tree at the season when figs are ripe, had found nothing but leaves, thia would not have afforded a decisive proof that the tree was barren, and deserving of a curse : for had it been ever so fruitful, all the figs might have been previously plucked off. But since before the fig harvest it had abundance of leaves, it might be justly expected to have figs also. Lightfoot remarks, that this cursing injured no one, since, as we learn from St. Matthew, the tree gre^v by the ivay side. Note 9.— Part VI. Dr. Hales having taken for granted that the temple was cleansed on the Tuesday, and not on the Monday, has preferred the order of St. Mark, and made some minor alterations in the position of these events. The foundation of his reasoning is removed by the arguments of Pilkington, which are inserted in the note to section 3, (Note 4, p. 141-2.) In Matt. xxi. 13. when our Saviour drove the buyers and sellers out of the temple, he said to them, " It is written, ' my house shall be called a house (not the house) of prayer,' but ye have made it a den of thieves ;" or, if it be read with an interrogation, " And have ye made it a den of thieves.?" 'YfieTg di: airbv l^noiriuuTS SllH- A-4I0N AH2TP.N; then the indignation will be increased, from the opposition between " God " and " ye." The same is related by Mark xi. 17. with the same two words, an-f^laiov IjiaiSn', and so by Luke xix. 46. It may be asked, why the temple should be said by our Saviour to be made anrpMwv XTjajai', a cave of robbers ; was it because there were some who bought and sold in it ? or because the money- changers, or those who sold doves, sat there ? None of those persons could be called Ir^arul, latrones, or public robbers: nor did their bu- siness lie in ajTrjlaioc, spelunca, dens or caves, so as to cause the temple, in which they were, to be called anr'jXcciov. St. John, however, in his account of this matter, mentions a circum- stance, without the knowledge of which, the reason of this expression, ann'ilaioi' Irjaiar, in the other three Evangelists, and in Jer. vii. 11. whence it is taken, could not have been under- stood, and very probably that is the reason why it is mentioned by him, chap. ii. 14, 15. " and (Jesus) found in the temple those that sold oxen and sheep, [BOAS nal nPOBATA,) and doves, and when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen." Now it is well known to those who are moderately versed in antiquity, that the Irjaral were wont to bring into their anrilaia, or caves in tlie rocks, the oxen and sheep which they liad stolen. Such an one was Cacus in Virgil, JEneid. viii. 193. who stole Hercules' oxen, " Hie spelunca fuit vasto submota recessu," &c. who is called by Propertius, iv. 10. " metuendo Raptor ab antro," i. e. l-rjariig dmb anyjltxlov. Hence aTTt'if-aiop Ir^anxov in Heliodorus ^thio- pic, V. 2. See Plutarch in Sertor. p. .576; and Josephus often in Bella Judaico, and in Antiq. xiv. XV. p. 651. ed. Huds. where he makes men- tion of lyjaTCbf Tivwv iv amiXnwlc xaioiy.ouVTwv . So that our Saviour had just reason to resent their profanation of his Father's house ; as if he had said, — God hath declared in the Scrip- tures, my temple shall be a place of prayer, have ye (supposing it to be read with an inter- rogation) the boldness to convert it to the use ivhich robbers make of their caves, and to turn it into a receptacle and stall for oxen and sheep ? But nobody, I imagine, could have known the meaning and propriety of the words ani]luiov and Ir^arwv, if St. John had not informed us that oxen and sheep were brought into the 144* NOTES ON THE GOSPELS. [Part VJ. temple to be sold ; whereby the prophecy of Jer. vii. 11. Mr^ anrilaiov IriaTOv 6 ol'xog jxb (to which our Saviour alludes) was fulfilled; for the temple could not have been called anrikaiov hT]aT(hv, had not oxen and sheep been brought into it. See Bowyer. Note 10.— Part VI. CD'in npU' Nin was the epithet attached by the Jews to any of their learned or eminent men, who excelled in explaining the difficulties of Scripture^. Peter was told, if he had faith he should be able to remove mountains, &c. It is difficult to perceive the immediate connexion between the surprise of Peter and the exhortation of our Lord. It may possibly refer to the power which was afterwards given to the apostles to interpret the Scriptures in their spiritual sense, and to change the religion of the world. Such is the supposition of Witsius, that St. Peter understood that Christ, by the withering away of the fig tree, intended to signify the de- struction of the Jewish Church ; and that Christ alluded, in Mark xi. 23. to that apostle becom- ing the means of throwing the mountain (the temple) into the sea (the world): that is, that St. Peter should be chosen to open the doors of the Church to the Gentile world''. Note 11.— Part VL To prove that the Jews refer this passage to the Messiah, Schoetgen quotes Rasche ad Mi- cah v. 1. and Abrabanel ad Zachar. iv. 10. — Schoetgen, Hor. Htb. vol. i. p. 174. Note 12.— Part VI. Bishop Warburton endeavoured to show that the doctrine of the resurrection could not be proved from the Law of Moses ; he omitted, in this paradoxical attempt, to confute the ar- gument which may be derived from the tradi- tional interpretation of their Scriptures, by the Jews. The Sadducees, like sects in all Church- es, became a party, by rejecting the common faith of their countrymen, and by affecting a singularity of opinion. The Jews were accus- tomed to censure all who denied that the resur- rection could be proved from the Law: "Hi sunt qui partem non habent in seculo futuro ; qui dicunt. Legem non esse de ccelo, n"nn j'X ^ See Lightfoot, 8vo. edit. vol. iii. p. 135. * Witsii Melet. Leidens. dejicu Maled. sect. xv. minn ]n O^nan et resurrectionem non pro- bari posse ex lege' ". The Sadducees asked the question that follows, for the purpose of ridiculing the doc- trine of the resurrection. In our Lord's an- swer, he not only rectified their opinions, but so explained the doctrine, as to overthrow the erroneous decision of the Pharisees on the same point, who had decided that if two brothers married one woman, she should be restored at the resurrection to the elder, or to him to whom she had been first married-'. Note 13.— Part VI. That the expected Messiah should be the son of David was a thing well known among the Jews, and universally acknowledged, see John vii. 42. ; and is a most powerful proof against them that the Messiah is come. Their families are now so perfectly confounded, that they cannot trace back their genealogies with any degree of certainty : nor have they been capable of ascertaining the different families of their tribes, for more than sixteen hundred years. Why then should the Spirit of proph- ecy assert so often, and in such express terms, that Jesus was to come from the family of David, if he were to make his appearance when the public registers were all demolished ? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was He who was prophesied of, and that no other was to be expected ? The Evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof, that they ap- pealed to the public registers ; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a Scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially served their cause, could they have done it. But, as this has not been done, we may fairly conclude it was impossible to do it. Clarke in loc. Note 14. — Part VL Our Lord, no longer under restramt from fear of apprehension, as he was now on the * Aroda Sara, fol. 13. 1. Sanhedrin, fol. 90. I. Ap. Schoetgen. Hora lleb. vol. i. p. 176. J The same idea, that in the resurrection, &c. Matt. xxii. 30. is found in Massechclh Derech Erez, in JaU-ut Rubeni, fol. 13-^.. 1. n'7;'oS T{TIS' px in codo non sedent (ad mensam) "l^Hii'l nSoS xSl neque edunt aut bihunt ; n^DIl n^na xSl neque liberos generant,'' &c. It hkewise occurs in Bera- choth, fol. 17. 1. and in Sohar Exod. fol. 48. col. 190. and Jalkut Rubeni, fol. 178. 2. Note 15.-! 7.] NOTES ON THE GOSPELS. *145 point of offering Himself a willing- victim, re- proached the Pharisees in the strongest terms, in tJie presence of all the people, for their shameful pride and hypocrisy, and for their wilful misapprehension of the spirit and intent of the Law of Moses. In tliis passage he seems particularly to allude to the custom prevalent among the more ostentatious of them, but con- demned by others, of covering their head and eyes, lest they should look even upon the Tvickedness of the world, upon wicked men, or upon any tiling wliich might incite them to evil. In consequence of this practice, they would sometimes strike against a wall, and cover them- selves with blood. The talmudist who describes it, ":imx 'J3 nmS x'^x tri'-D-^ o'^i/S xbi eos hoc non fecisse ad gloriam Dei, sed ut ho- mines deciperent. Vides (Schoetgen adds) ergo JudfEos avToy.aTcty.olrov;, et veritatem verborum servatoris etinm inimicorum ipsiiis testimonio comprobatam'' ." It must, however, be remem- bered, that the Pharisees did but disguise the traditional truth received from their ancestors. Bishop Blomfield has admirably discussed this Siibjectwith great skill and learning. His con- clusions may be expressed in that of Schoetgen. " Quamvis vero Christus Pharisseos tantopere refutat, non tamen existimandum est, ipsum omnes Judseorum doctrinas absolute rejecisse. Credibile quippe est, in antiquiore Judaeorura Ecclesia circa et post Esrse tempora multa viguisse veritatis antiqua; ac nondum depravatse vestigia. Veritatis, inquam, illiusque turn quod ad dogmata, turn quod ad mores spectat, con- siderate. Qusecunque ergo cum oeconomia nova et perfectione, quam a nobis Christus re- quirit, conveniebant, ilia omnia retinuit. Unde non mirum, multa a Lightfooto et nobis ex Pan- dectis Judseorum adferri potuisse, quae cum doctrina Salvatoris omnino conveniunt. Anti- quiores Judsei eadem statuerant, sed fermentum Pharisaicum, quod vehementer urget servator, omnia polluerat" — Schoetgen, vol. i. p. 27. Note 15. — Part VI. Whe_v a Gentile was converted to Judaism, he was said to have come ny^BTi 'DJ3 nnn, " under the wings of the Shechinah." In using this expression, therefore, our Lord again as- serted his Divinity, and reminded the Jews of the doctrine he had before taught Nicodemus, that the people of Israel themselves were re- quired to enter into his kingdom as new crea- tures, as proselytes to a New Dispensation. — See many instances in Schoetgen. Hor. Heb. vol. i. p. 208. The remark of Dr. Hales on this passage, <= Anich. fol. 127. 4. ap. Schoetgen. Hora He- braic(B, &.C. vol. i. p. 205. Bishop Blomfield's Tract, Knoicledge of Jewish Traditions essential to an accurate Interpretation of the Sew Testament. VOL. II. *19 appears to me to be too refined and hypercritical, and censures unjustly the translation in the au- thorized version. He observes, " the word in the original is oovig, which is generic ; and surely more applicable to that noblest of birds, the eagle and his brood, than to the 'hen and chickens ' of the English Bible." And he sup- poses that our Lord, " as the tutelar God of Israel, alludes to his former comparison, in the divine ode of the parent eagle, training his young brood, after he had brought them on eagles' wings to himself, to Mount Sinai'." This learned writer, however, has not taken into consideration, that tlie comparison of the hen and chickens was known from the earliest times to the Jews, and was frequent and familiar among them ; and that this humble metaphor was much more suited to the genius and nature of the Christian religion. When the tribes of Israel, under the guidance of the God of their fathers, departed from the wilderness, with the fierceness and fearlessness of youthful and im- petuous warriors ; when they seized upon their divinely-conquered provinces, and triumphed in the spoil of their enemies, they were as justly, as they were sublimely, compared to the young eagles soaring from their inaccessible heights at the call of their parent, and darting like lightning upon their ignoble prey. The comparison of our Lord is consistent with the nature and design of his more perfect Dispen- sation of reconciliation and love. His disciples, like their Master, were to be meek and lowly in spirit, and they were to be sheltered and nourished under the saving wings of their kind and merciful Protector. Note 16.— Part VT. The ancient Jews were accustomed to caU the temple n'^n "the House," to show its great superiority to any other building. They called it likewise "Domus Sanctuarii," r\'2 K^npran, and a'nSi;; n-3, "Domus sterna^." And this house, or temple, which has now, for near eighteen centuries, continued desolate, in fulfilment of the prophecy in the next verse, shall be again rebuilt, and on the mountains of Israel the tribes shaU again plant the olive and the vine, and offer up their praises and thanks- giving in a more glorious temple than that of Solomon. Glorious things shaU be spoken of thee, thou city of God ! Note 17.— Part VI. A CURIOUS law, which prevailed among the Jews at that time, prohibited one mite, as we ' Hales's Analysis of Chronology, vol. ii. part 2. "" Schoetgen. Hor. Heb. vol. i.'D.'210. 146* NOTES ON THE GOSPELS. [Part VI. translate the word lenrdi', to be put into the treasury. The poor widow, therefore, in cast- ing two mites, her little all, into the treasury, gave the smallest sum permitted by the Law. .-npTi' W ^pnx*? nt3n3 rmx jn' xS non ponat homo lEnrbv in cistam eleemosynarum. — Bava Bathra, fol.lO. 2. ap. Schoetgen, Hor. Heb. vol. i. p. 250. Note 18.— Part VL on the destruction of jerusalem. In the ancient times of the world, when all mankind began to apostatize from the faith of their fathers, it pleased the true God to select the illustrious ancestor of the now scattered sons of Israel, to maintain and perpetuate the true religion. Thus, for a long series of ages, the God of Nature demonstrated to the whole world that He was the God of the Church also, by the most stupendous miracles in favor of the chosen family of Abraham. For them the sea was divided, the tides of rivers were stopped, and the waters rose up in heaps. Fountains broke forth in the desert; decay ap- proached not their garments, nor fatigue their limbs. The god of the idolaters stood still in the temple of heaven, and the moon paused in her course at the voice of a mortal. For them the fire descended from heaven. God himself reigned over them, enthroned in a pillar of fire at night, and a cloud by day. He was their King, He was their Deliverer. What- ever were their wanderings or deviations from his institutions ; continued miracles and the Spirit of prophecy demonstrated the perpetual superintendence of a presiding Providence. The records, handed down from their fathers, have been faithfully preserved ; and we are there assured that the same power which ordained these wonders for the family of Abraham in the olden times will never leave them nor forsake them: " Can a woman forget her sucking child ? " — " Yea, they may forget. Yet will I not forget thee ! " Is God unchangeable ? "Is he a man, that he should lie ; Or the son of man, that he should repent ?" To what condition are his people reduced? Nearly two thousand years have elapsed since their holy city was burnt with fire, and their nation scattered among their insulting Gentile brethren. To the intolerable sufferings of the sons of Israel during this long period, it is not necessary to make further allusion: they are stamped on every page of history. The Jews are still dispersed over every part of the known world. " Among us, but not of us," they wander over the earth, banished from their holy city, from that city which was the joy of the whole earth, the residence of their prophets, the seat of the greatness of their kings, tlie home, and the capital, as they fondly believed, of their expected Messiah. From the con- templation of the former splendor and present depression of the house of Israel, I would request the modern Jew, who believes in the truth of those Sacred Books which have been transmitted to him from his illustrious an- cestors, to propose to himself this question, Whether it is probable that the God of their fathers should thus consign the peculiarly favored family of Abraham to exile and misery the most intolerable, for so long a space of time, without some adequate cause ? Is it probable that Jerusalem, the holy city, the city of the Great King, should be burnt with fire, and be trodden under foot of the Gentiles, and no warning voice be given, either by miracle, or by prophecy '? When the Chaldeans polluted the sacred territory, and destroyed the carved work of the first temple, Ezekiel denounced the coming vengeance ; and Jeremiah wept night and day for the transgression of the daughter of his people. When a greater and more lasting punishment was about to be inflicted, was it not to be expected that a prophet should arise among the people of God, to appeal to them, with the stern dignity of Ezekiel, or tlie tender yet majestic eloquence of Jeremiah ? The books of the Christian Scriptures alone solve this difficulty, and assure them that this expectation was not unreason- able. They tell them that the Greatest of all prophets appealed to them ; the Son of David addressed them, but they would none of his reproof; He foretold, in his very last predic- tion, with sympathizing energy, the fearful destruction that awaited their beloved city, and its unbelieving inhabitants ; offering at the same time the means of salvation to the faithful few. At this time the Jews, through all ranks and classes, were zealous for the Law of their fathers ; so that they were willing to perse- cute every one, even of their own nation, v>rho spoke but with indifference of its sanctions. Must not, then, some unacknowledged and pro- portionate crime have been committed, which could thus call down the just judgment of the God of their fathers ? The Christian Scrip- tures alone can solve the mystery, and vindicate the unchangeableness of the God of Israel. Here is related tlie hitherto unrepented and proportionate crime. They rejected their long- promised Messiah ; they crucified the Lord of life ; they nailed him to the cross ; they clam- ored for his blood. For this their holy city is left unto them desolate ; for this they have been for so many centuries the scorn and outcasts of mankind. The fall of Jerusalem, the miseries of its inhabitants, and the evils that Note 18.] NOTES ON THE GOSPELS. ^47 have so long pursued tlie sons of Israel, have been uniformly regarded as monuments of the truth of Christianity, and the most undeniable and solemn appeal to the Jewish nation. And as this prediction of our Lord is the most remark- able in the New Testament; so also are the destruction it predicts and the present condition of the Jews, without any exception whatever, the most calamitous, and the most striking, and, on all known principles of action, the most unlooked-for, unaccountable events in history. Let us now consider the occasion on whicli the predictions were spoken. When our Saviour pronounced his pathetic lamentation over Jerusalem, he was in the temple, sur- rounded by the multitude and liis own disciples ; when he left it, " his disciples came to him for to show him the buildings of the temple, how it was adorned with goodly stones and gifts." They seemed, by this action, to infer that such a magnificent edifice could not be destroyed. But, as our Saviour had prophesied its total ruin and desolation, they were anxious to know more of tliese things, and, as soon as he had disengaged himself from the multitude, they came unto him privately, as he was sitting on the Mount of Olives ; and entreated Him to tell them, when will these things be, and what the sign of his coming and (t>),' avvielslag tov alavog) of the end of the world ? From this question, it appears evident that the disciples viewed the coming of Christ and the end of the world or age, as events nearly related, and which would indisputably take place together : they had no idea of the dissolution of the Jewish polity, with its attendant miseries, as really signified by, or included in, either of these events. They imagined, perhaps, a great and awful change in the physical constitution of the universe, which they probably expected would occur within the term of their own lives ; but they could have no conception of what was really meant by the expression which they employed, the coming of Christ. " From their very childhood," says a judicious and penetrat- ing commentator, " they imagined that the temple would stand to the end of time : and this notion was so deeply fixed in their minds, that they regarded it as impossible for the temple to be overthrown, while the structure of the universe remained. As soon, tlierefore, as Christ tnld them that the temple would be destroyed, their thoughts instantly ran to the consummation of all things. Thus they con- nect with the destruction of the temple, as things inseparable, the coming of Christ and the end of the world." Rosenmiiller observes on this passage, " it is certain that the phrase, T, avviileia lov alwfog, is understood in the New Testament (Matt. xiii. 39, 40. 49. xxviii. 20.) of the end of the world. The disciples spoke according to the opinions of their country- men, and believed that the end of this world, and the beginning of a new one, would follow immediately upon the destruction of the temple"." The coming of Christ, and the end of the world, being therefore only different expres- sions to denote the same period as the destruc- tion of Jerusalem, the purport of the disciples' question plainly is, When shall the destruction of Jerusalem be — and what shall be the signs of it ? The latter part of the question is the first answered, and our Saviour foretells, in the clearest manner, the signs of his coming, and the destruction of Jerusalem. He then passes on to the other part of the question, concern- ing the time of his coming. History is the only certain interpreter of prophecy : and by a com- parison of the two, we shall see with what stupendous accuracy the latter has been ac- complished. Our blessed Saviour foretells, as the Jirst sign of his coming, that there should be false prophets (Matt. xxiv. 4, 5.), adding (Luke xxi. 8.), " the time draweth near ;" and we find, in a very short time, this prophecy began to be realized. Very soon after our Lord's decease, Simon Magus appeared, and bewitched the people of Samaria, &c. Acts viii. 9, 10. See also Acts xxi. 38. Of the same stamp and character was also Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses. About twelve years after the death of our Lord, when Cuspius Fadus was procurator of Judsea, arose an impostor of the name of Theu- das, who said he was a prophet, and persuaded a great multitude to follow him with their best eSects to the river Jordan, which he promised to divide for their passage; "and, saying these things," says Josephus, "he de- ceived many :" almost the very words of our Lord. A few years afterwards, under the reign of Nero, while Felix was procurator of Judaea, impostors of this stamp were so frequent, that some were taken and killed almost every day. Jos. Ant. b. XX. c. 4. and 7. It was a just judg- ment for God to deliver up that people into the " '■ Discipuli communiJudsGorum occupati errore arbitrabantur, Messiam preesentem Gentium vic- torem extiturum, atque triumphorum suorum cele- britate universum, qua patet, orbem esse impletu- rum ; porro ex ejus victoriis profundissimam pacem regni ejus esse extituram, in qua felicissima futura esset eorura, qui in partes regni ejus venirent, apostolorum et disci pulorum conditio : turn denique unam veram religionem, sublato omni dissensu, idololatrii et falsA prophetii submotA, orbem ter- rarum esse occupaturam. Hanc vero rcaosniav illustratura esse signa quaedam luculenta, vel ex- traordinarios quosdam eventus, quibus adesse jam eum ad regnum ejusmodi capessendum constet, recepta turn fuit, et hodie adhuc est JudcBorum opinio," &c. — Rosenmiiller, Scholia in Matt. vol. i. p. 469-70. — Rosenmiiller refers in this last sen- tence to the custom said to be observed among the Jews of opening their windows in a thunderstorm, in expectation of their Messiah. 148* NOTES ON THE GOSPELS. [Part VI. hands of false Christs, who had so wilfully re- jected the true one. The next signs given by our Lord are, " Wars and rumors of wars," &c. These may be seen in Josephus (b. xviii. c. 9. Wars, b. xi. c. 10.), especially as the rumors of wars, when Caligula ordered his statue to be set up in the temple of God, which the Jews having refused, had every reason to expect a war with the Romans ; and were in such consternation on the occasion, that they even neglected to till the ground: but their fears were soon dissipated by the timely death of that emperor. " Nation shall rise up against nation." This portended greater disturbances than those which took place under Caligula, in the latter times of Claudius, and in the reign of Nero. It foretold the dissension, insurrections, and mu- tual slaughter of the Jews, and those of other nations, who dwelt in the same cities together ; as particularly at Csesarea, where the Jews and Syrians contended about the right of the city, which ended in the total expulsion of the Jews, above 20,000 of whom were slain. The whole Jewish nation, being exasperated at this, flew to arms, and burnt and plundered the neighbour- ing cities and villages of the Syrians, making an immense slaughter of the people. The Syrians, in return, destroyed not a less number of the Jews. At Scythopolis they murdered upwards of 13,000 ; at Ascalon they killed 2500 ; at Ptolemais they slew 2000, and made many prisoners. The Tyrians also put many Jews to death, and imprisoned more : the people of Gadara did likewise; and all the other cities of Syria, in proportion as they hated or feared the Jews. At Alexandria the Jews and hea- thens fought, and 50,000 of the former were slain. The people of Damascus conspired against the Jews of that city, and assaulting them unarmed, killed 10,000 of them. " Kingdom against kingdom." This portend- ed the open wars of different tetrarchies and provinces against each other. That of Jews and Galileans against the Samaritans, for the mur- der of some Galileans going up to the feast of Jerusalem, while Cumanus was procurator. That of the whole nation of Jews against the Romans and Agrippa, and other allies of the Roman empire ; which began when Gessius Florus was procurator; and that of the civil war in Italy, when Otho and Vitellius were contending for the empire. It is worthy of remark, that the Jews themselves say, " In the time of the Messiah, wars shall be stirred up in the world ; nation shall rise against nation, and city against city." — Sohar Kadash. Again, Rab. Eleasar, the son of Abina, said, " When ye see kingdom rising against kingdom, then expect the immediate appearance of the Messiah." — Berashith Rabba, sect. 42. " There shall be famines and pestilences, and earthquakes in divers places." And we find a famine foretold by Agabus (Acts xi. 28.), which is mentioned by Suetonius, Tacitus, and Euse- bins, which came to pass in the days of Claudius Caesar ; and was so severe at Jerusalem, that Josephus says {.Jlnt. h. xx. c. 2.), many died for lack of food. Pestilences are the usual attend- ants of famines ; as the scarcity and badness of provisions generally produce epidemic disor- ders. There were several earthquakes likewise in those times to which our Lord refers ; par- ticularly one at Crete, in the reign of Claudius ; one at Smyrna, Miletus, Chios, and Samos ; one at Rome, mentioned by Tacitus ; and one at Laodicea, in the reign of Nero, in which tiie city was overthrown, as were likewise Hierapo- lis and Colosse ; one at Campania, mentioned by Seneca ; and one at Rome, in the reign of Galba, mentioned by Suetonius, in the life of that emperor. Add to all these a dreadful one in Judsea, mentioned by Josephus [Wars, b. iv. c. 4.), accompanied by a dreadful tempest, violent winds, vehement showers, and continual light- nings and thunders ; which led many to believe that these things portended some uncommon calamity. " That there shall be fearful sights and great signs from heaven" (Luke xxi. 11). Josephus, in his preface to the Jewish War, mentions, that a star hung over the city like a sword ; and a comet continued a whole year. The people being assembled at the feast of Unleavened Bread, at the ninth hour of the night, a great light shone about the altar and the temple, and tliis continued for half an hour. The east- ern gate of the temple, which was of solid brass, and could hardly be shut by twenty men, and was fastened by strong bars and bolts, was seen at the sixth hour of the night to open of its own accord! Before sunsetting there were seen, over all the country, chariots and armies fighting in the clouds, and besieging cities. At the feast of Pentecost, when the priests were going into the inner temple by night, to attend their service, they heard first a motion and noise, and then a voice as of a multitude, saying, "Let us depart hence." What Jose- phus reckons one of the most terrible signs of all was, that one Jesus, a country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of Tabernacles, and ran crying up and down the streets, day and night: " A voice from the East, a voice from the West! a voice from the four winds! a voice against Jerusalem and the temple ! a voice against the bridegroom and the bride ! and a voice against all the people !" Though the magistrates endeavoured, by stripes and tortures, to interrogate him, they could ob- tain no answer but the mournful cry of, "Woe, woe to Jerusalem I" and this he continued to do for several years together, going about the walls, and crying with a loud voice, "Woe, v7oe to the city, and to the people, and to tlie Note 18.] NOTES ON THE GOSPELS. ^149 temple I" and, as he added, "Woe, woe to my- self," a stone from some sling or engine struck him dead on the spot ! These were indeed fearful signs and wonders ; and there is not a more credible liistorian than the one who relates them, who appeals to the testimony of those who saw and heard them. But an additional evidence is given to his relation by the Roman historian, Tacitus, who presents us with a summary account of the same occur- rences ; and as " the testimonies of Josephus and Tacitus confirm the predictions of Christ, so the predictions of Christ confirm the wonders record- ed by these historians"." But these were only the beginnings of sorrows (Matt. xxiv. &.), and from the calamities of the nation in general, Christ passes to those of the Cliristians in particular (Matt. xxiv. 9. Mark xiii. 9.-11. Luke xxi. 13-15.) We need look no further than the Acts of the Apostles for a melancholy proof of the truth of their predictions. But although the followers of Christ's religion were persecuted beyond meas- ure, it is a remarkable fact, and a signal act of Divine Providence, that none of the Christians perished in the destruction of Jerusalem. So literally was that assertion fulfilled, "There shall not a hair of your head perish." And, not- withstanding the persecutions and calamities of the Christians, it was prophesied, " This Gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come." And accordingly we find from the writers of the history of the Church, that before the destruction of Jerusalem the Gospel was not only preached in the Lesser Asia, and Greece, and Italy, but as far north- ward as Scythia, as far southward as Ethiopia, as far eastward as Parthia and India, and as far westward as Spain and Britain. Agreeably to this^ Eusebius'' informs us that the apostles preached the Gospel in all the world, and some of them (probably either St. Simon or St. Paul) ! passed beyond the ocean to the Britannic isles. '""Theodoret likewise affirms, that the apostles 1 had induced every nation and kind of men to \ embrace the Gospel, among whom he reckons I particularly the Britons ; and St. Paul himself declares, the Gospel "is come into all the world, and preached to every creature under heaven;" and (in Rom. x. 18.) he elegantly \ applies to the lights of the Church these words \ of the Psalmist, — " Their sound went into all the earth. And their words unto the ends of the world." And all this was fulfilled to convince every nation of the crying sin of the Jews, in crucify- ing the Lord of glory, and of the justice of God's judgment upon them. And then came ° Jortin. f Demonst. Evang. lib. iii. cap. 5. sect. 112. edit. Paris, 1G28. and Theodor. Serm. ix. torn. iv. p. 610. edit. Paris, 1642. ap. Jortin. VOL. II. the end, the time of the destruction of Jei-usa- lem, and of the Jewish polity, when the abomi- nation of desolation stood in the holy place. The verses (15 and 16 of Matt, xxiv.) are ex- plained by the parallel passage in Luke xxi. 20, 21. The Roman army is the abomination of desolation spoken of by Daniel the prophet, chap. ix. and xi., and it is so called, from its ensigns and images, which were abominations to the Jews ; and Josephus informs* us, that after the city was taken, the Romans brought these ensigns into the temple, placed them over against the eastern gate, and there sacrificed to them. " Then let them which be in Judsea flee into the mountains." This counsel was remem- bered, and wisely followed by the Christians afterwards. And we find it accordingly most providentially ordered, that Jerusalem should be encompassed with armies, and yet that the Christians should have favorable opportunities of making their escape. Josephus (sect. iv. p. 1102. edit. Hudson) tells us that Cestius Gallus, in the 12th year of Nero, if " he had been in- clined to break through the walls of the city by force, would instantly have taken it, and put an end to the war ;" but, contrary to the expec- tation of all, and without any just cause, he departed. Vespasian was deputed in his place, as governor of Syria, and to carry on the wars against the Jews ; and when he had subdued all the country, and was preparing to besiege Jerusalem, the death of Nero, and soon after- wards that of Galba, compelled him, from the disturbances and civil wars that ensued in his own country, to defer for some time his plan of operations against Jerusalem. These ap- parently/ incidental delays enabled the Chris- tians to provide for their safety ; and Eusebius and Epiphanius inform us, that all who believed in Christ left Jerusalem, and fled to Perea, and other places beyond the river Jordan. Jose- phus also remarks, after tlie retreat of Cestius Gallus, "Many of the illustrious Jews departed from the city, as from a sinking ship." After this period, when Vespasian was confirmed in the empire, Titus surrounded the city with a wall, thirty-nine furlongs in dimensions, strengthened with thirteen forts, so that, Jose- phus says, " with all means of escaping, all hope of safety was cut oft' from the remaining Jews." So marvellously did our blessed Sa- viour insure, by his prophecy, deliverance to those who believed on him, and had faith in his promises : and so always " The Lord knoweth how to deliver the godly out of temptations," 2 Pet. ii. 9. Our Saviour makes use of the ex- pressions in Mark xiii. 15. and Matt. xxiv. 18. to signify that the departura of the Christians must be as sudden and hasty as Lot's from the destruction of Sodom. ' Ardlq. lib. xviii. cap. 6. sect. 3. ed. Hudson. 50* NOTES ON THE GOSPELS. [Part VI. " For then shall be great tribulation." No history can furnish us with a parallel to the calamities and miseries of the Jews : rapine, murder, famine, and pestilence within ; fire and sword, and all the horrors of war without. Our Lord wept at the foresight of these calamities ; and it is almost impossible for any humane person to read the relation of them in Josephus without weeping also. St. Luke, chap. xxi. 22., calls these the days of vengeance, that all things which were written might be fulfilled. These were the days in which all the calami- ties predicted by Moses, Joel, Daniel, and other prophets, as well as those foretold by our Sa- viour, met in one common centre, and were ful- filled in the most terrible manner on that generation. These were the days of vengeance in another sense, as if God's judgments had certain periods and revolutions ; for it is re- markable, that the temple was burnt by the Romans in the same month, and on the same day of the month, on which it had been burned by the Babylonians. See Josephus, Wm; b. vi. c. 4. Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, JVm; b. vi. c. 9; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would in a short time have been utterly extirpated; but, for the sake of the elect (the Jews), that they might not be entirely destroyed, and, for the sake of the Christians particularly, the days were shortened. Josephus relates, that the Jews themselves first set fire to the porticos of the temple, and then the Romans ; when one of the soldiers, neither waiting for the word of command, nor fearing to perpetrate such an action, but hurried on by a divine impulse, threw a burning brand in at the golden window, and thereby set fire to the buildings of the temple itself. Yet Titus was still for preserving the holy place, but the anger and hatred of his soldiers against the Jews overcame their reverence for their general ; a soldier in the dark set fire to the doors, and thus, as Josephus says, "the temple was burnt, contrary to tlie will of Csesar." The Romans burnt the most extreme parts of the city, and dug up the foundations of the walls, reserving only three towers, and a part of the wall, as a memorial of their own valor, and for the better encampment of the soldiers. Afterwai-ds, we read in the Jewish Talmud, and in Maimonides, that Terentius Rufus, who was left to command the army, did with a ploughshare tear up the foundation of the temple ; thereby signally fulfilling the prophecy of Micah, iii. 12. Eusebius too affirms, that it was ploughed up by the Romans, and that he saw it lying in ruins. So literally were our Saviour's words accomplished, in the ruin and desolation of the city and of the temple. JosBTjhus further asserts, that there was no part of Judaea which did not partake of the calamities of the capital city. The Romans pursued, and took, and slew the Jews every where, fulfilling again that prediction, " Where- soever the carcase is (the Jewish nation, morally and judicially dead), there will the eagles (the Romans, whose ensign was an eagle) be gathered together." Jerusalem also, according to the prediction of our Lord, was to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, afterwards to the Saracens, then to the Franks, next to the Mamelukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still pre- served, as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion"". We have hitherto considered this passage as relating to the destruction of Jerusalem only, which was its primary application ; but, like every other prophecy, it had its literal and typical signification. Our Saviour loses sight, as it were, of his former subject, in the con- templation of the end of the world, and the general judgment. " It appears," says Bishop Newton, " next to impossible, that any man should duly consider these prophecies, and their exact completion, and, if he is a be'iever, not be confirmed in his faith, or if he is an infidel, not be converted." As soon as the Gospel is preached to every creature now under heaven, and the fulness of the Gentiles be accomplished, then shall the Son of Man come in the clouds of heaven, to take vengeance on his enemies ; and with great power and glory bring deliverance, as in the days of the de- struction of Jerusalem to those who believe in Him, and trust in his promises for salvation and mercy". Note 19.— Part VI. Even upon the Unitarian hypothesis, our Lord was the Greatest of prophets ; and as Daniel had been able to fix the time of the first advent, it must naturally excite surprise, that the Messiah did not know the time of his own *" Bishop Newton On the Prophecies. ' For a further comparison of this great prophecy, and its primary fulfihnent, see Archbishop New- come's Lif<- of Christ, who endeavours to explain away many of the prodigies related by Jose- phus. — Jortin's Ecclesiastical. History. Mr. Gis- borne's work lately published. — Bishop Horsley's Sermons, on the application of the Prophecy to the end of the world. — The various Commentators ; and Dr. Adam Clarke's notes to the chapters in St. Matthew. — Dr. Males on the four Hypotheses of the various Interpreters of these Prophecies.— Analysis, vol. ii. part. ii. p. 1270. Note 20.-23.] NOTES ON THE GOSPELS. ^151 second advent. The best mode of resolving the difficulty appears to me to be that which malces olSsi' equivalent to the causative of i'T ; in which case the verse may be thus rendered : " But the hour of the second advent, neither man, nor angels, nor I the Messiah, have made known to the world : my Father only shall reveal it, by the suddenness of that day of judgment, in which He has appointed the Son to manifest himself in the glory of the Father." Note 20.— Part VI. Ijj tills and the two following parables, our Saviour insists upon his unexpected and sudden judgment. It is here described as a thief ready to steal into the house, if not constantly watched. This comparison is frequent ; Luke xii. 39. 2 Pet. iii. 10. Rev. iii. 3. and xvi. 15. As these parables were at the time exclusively addressed to the disciples, they must be sup- posed to refer primarily to their ministry. They are, however, equally applicable to all Chris- tians — " What I say unto you I say unto all, Watch !" Mark xiii. 37. Luke xii. 41. Note 21.— Part VI. This is one of the passages on which many excellent men have endeavoured to establish the doctrine of a personal election to eternal life : whereas the expression is a mere Hebraism. The Jews believed that there was a temple in heaven prepared for their nation before the foundation of the world ; and in allusion to this received opinion, this expression is here used, ■fiTOifxaaf/evrjv, " Heb. |pina — Tanchuma, fol. 61. 4. Templum superius, sc. caleste, ruDblJ/n xbiy n;? [pino Xmiy quod prapara- tum erat, antequam mundus crearetm-y The whole parable abounds with Hebraisms. — Schoetgen, Hor. Heb. vol. i. p. 219. Note 22.— Part VL The priests in this instance feared the people, and therefore delivered om' Lord to the Roman governor, whose power and authority would prevent the possibility of a rescue. Such is the opinion of Schoetgen, who quotes Sanhedrin, fol. 89. 1. Hor. Hch. vol. i. p. 224. Note 2.3.— Part VI. The question concerning the anointing at Bethany has been already discussed. 1 have placed the account of Judas going to the chief priests to betray Christ in this section, on the authority of Michaelis and Doddridge, who suppose that several days elapsed between the anointing at Bethany, and Judas' betrayal. Bishop Marsh, on the contrary, supposes that the assembling of the chief priests, the anoint- ing at Bethany, and the betrayal by Judas, were simultaneous, or, more properly, continuous actions. " That the rebuke," he observes, " which Judas Iscariot received from Christ at the anointing in Bethany, determined him in his resolution to betray his Master ; that Christ's rebuke, therefore, and Judas's revenge were cause and effect, and that the account of the one is very properly joined by St. Matthew (and also by St. Mark) to the account of the other, I readily admit with Michaelis, in opposi- tion to Dr. Priestley, who says, in his Ohserva- tions on the Harmony of the Evangelists, p. 100, that the verses of Matt. xxvi. C-13., which contains an account of the anointing, ' stand very awkwardly in their present situation.' But I cannot agree with him in the opinion, that several days elapsed between the anoint- ing at Bethany, and Judas going to the assembly of the chief priests with an offer to betray Christ ; and consequently that the account of the anointing at Bethany belongs to Matt. xxi. according to the order of time. For whoever reads in connection Matt. xxvi. 1-11. must per- ceive that these three facts, 1st, Assembling the chief priests and elders at the house of Caia- phas ; 2dly, The anointing of Christ at Bethany ; and 3dly, Judas's departure from Bethany, to go to the assembly of the chief priests, are represented by the Evangelists as facts im- mediately connected one with another ; and not as facts which were separated from each other by the intervention of all those transactions, which had been recorded in several preceding chapters. St. Matthew having mentioned, in ver. 2, that ' after two days was the Passover,' immediately adds, in ver. 3, rdre avviy/dijuai' ol uo/uqslQ, y.. t. ).. And St. Mark says (xiv. 1.), ^Hy (Je TO TX&axa y.ul id &'C,vfia fieiu dvo -i]uiQttg' jtal It^TOvv ol (xQxieoEig, x. r. I. Both St. Matthew and St. Mark, therefore, represent the assembly of the chief priests as held on the third day before the Passover; and though Michaelis will not allow any detenninate mean- ing to TOTE in St. Matthew's account, we cannot explain away what is said by St. Mark. St. Matthew then proceeds, in ver. 6, Tov dt 'Ljaov y£i'o/-tirou iv BijOufla, iv olxla ^liwno; tov leTToov, y.. T. I. And St. Mark, ver. 3, Kcd orTog auiov if Bi/davlq, iv lij olala Slfiwi'o: TOV ).En(jov, y.. T. I. They then relate the anointing, with Christ's conversation on it, which being ended, St. Matthew continues, in ver. 14, Tore nogsvdflc slg tUiv d(j)dsy.a, 6 ).ey6- /jEi'og 'loidat ' lay.aQib'nrig, nqbg lovg icgxieqilg. 152* NOTES ON THE GOSPELS. [Part VI. elne- x. r. I. And in St. Mark, in ver. 10. Kul 6 'loitdag 6 'lay.uQtdnrjg, elg tuc ddidexa, inijWs Tiqbg TOvg diQ/ieQetg, x. t. I. Then again it is evident that both St. Matthew and St. Mark represent Judas as going immediately from the anointing at Bethany (a village not more than two miles from Jerusalem) to the assembly of the chief priests and elders, which was held during the anointing, and which did not break up before the arrival of Judas." — Michaelis, vol. iii. part iv. p. 24. In reply to this argument, I would suggest the total absence of proof from the words of St. Matthew, that the Evangelist intended, as the bishop supposes, to represent these events as continuous. Three circumstances are re- corded ; the meeting of the priests, the anoint- ing, and the betrayal ; and the point in dispute must be decided by the meaning of the words which are thought' to connect them as three several events which took place at the same time. The two first verses of Matt. xxvi. ought to have concluded the preceding chapter. The expression which ends ver. 2, is the sentence which completed our Saviour's predictions con- cerning Jerusalem, and the illustrative parables which followed them. From narrating the discourse of our Lord, the Evangelist proceeds to his actions, using the word tots, a word of very indefinite signification, which may not improperly be translated, "about that time." He relates the fact, that about the time when our Lord finished his predictions, the chief priests, avvi\y_di]crav, " were assembled together." He then, somewhat abruptly, proceeds to give an account of the cause of our Saviour's be- trayal by Judas to this assembly of the priests, which he imputes to our Lord's reproof of his apostle's disguised covetousness. In ver. 14, the Evangelist introduces the effect of this reproof by the same word x6ze, and it seems intended to imply, not that Judas went that moment to the priests, but that he went about that time, or as soon as possible, to the council of the chief priests ; and by introducing the consequence of our Lord's reproof thus ab- ruptly, St. Matthew seems to hint that the assembly of priests, to whom Judas applied, was now sitting at the very time when our Lord had finished his predictions. Bishop Bar- rington, apud Bowyer, would insert Matt. xxvi. 6-13. as a parenthesis. But Bishop Marsh observes, with reference to the argument from tlie word t6te, that even if this be insufficient to prove that Michaelis is mistaken, yet we cannot explain away what is said by St. Mark — ^i' 8h ib n&axa y.ul ret ciZuj.iit freidi dvo -fiju^oag, &c. who, as well as St. Matthew, represents the assembly of priests as meeting three days before the Passover. In reply to which it may be answered, that it is acknowledged a meeting of the priests was then held ; but the question is whether the anointing took place at that time : and here we are again brought to the word rore, Matt. xxvi. 14., and to an expression in St. Mark, xiv. 10., which does not even allude to the exact period at which the betrayal took place 'lovdag (jcnrilOe nqbg joiig dig%ieQetg, &c. The Evangelist appears to relate the reproval at Bethany as the cause of the treason of Judas, without referring to the time that this offence should be committed. T6ts — non proprie videtur adverbium esse, sed accusativas neutrius generis, ellipiice positiis, ut plene dicatur neql zore rb jiiqog -/Qovov, id quod colligi potest ex loco Lysias, Orat. vi. cap. 2. ov ■d'uvjj.aUTbv, el t6tb rtif fioQlag ^^ixOTiTOf, iv u ov8i TO! -^/uiTega otiTav q>vk(!cTTeiv iSvv&^edu, It is true it is generally used in the New Testament adverbially, but as frequently in its general, as it is in its more definite significa- tion. The word occurs one hundred and fifty- six times in the New Testament ; and if we refer to any passages taken in their consecutive order, we shall find that this preceding remark is correct. Thus we meet it in Matt. ii. 7, 16, 17, and iii. 5. In the two first and last of these it is used in the more general sense, and many would interpret the third passage in the same way ; and so it must be interpreted in the great majority of the passages in which it occurs. If we refer to the Septuagint, which is generally supposed to use the Greek words, in precisely the same sense as the New Testa- ment, we shall find that the remark of Michae- lis is amply justified. Thus the Septuagint render the Hebrew XTin n;73, Isaiah xx. 2. by the word t6te. Note 24.— Part VI. ON THE QUESTION, WHETHER OUR LORD ATE THE PASSOVER IMMEDIATELY BEFORE THE INSTITUTION OF THE EUCHARIST.^ Before we enter upon the discussion of the difficult question, Whether our Lord ate the last Passover with his disciples, before the institution of the holy Eucharist, it will be useful to consider the manner in which the Jews were accustomed to commemorate their deliverance from Egypt, by the celebration of the Passover. Lightfoot has collected a vari- ety of passages from Maimonides and the Jewish writers, describing the manner in which this feast was observed. In reference to the reclining attitude in which tlie Evangelists represent our Lord at the last supper, he has collected, among others, the following illus- trative passages: — SjX'' xS hii'rJl^'^v; 'U'lS'SX DD'ty 1>' Pesach, cap. x. hal. 1. And again, R. Levi saith, " It is the manner of slaves to eat standing ; but now let them eat lying Note 24. NOTES ON THE GOSPELS. *153 along', tliat it may be Ivnown that they are gone out of bonclage to liberty." — " We are obliged," says Maimonides, " to lie down when we eat, that we may eat after the manner of kings and nobles." Lig-htfoot then proceeds to give an account of the manner in which the paschal supper was conducted. It began, 1st, With presenting a cup of wine mingled with water to each as- sembled guest, over which the master of the famil}', or some one deputed for that purpose, pronounces a benediction :■ — " Blessed be He that created the fruit of the vine ;" and then ho repeats the consecration of the day ; that is, they give tlianks, and drink up the wine. 2dly, They washed their hands, after which the table was crowned with two cakes of unleavened bread, bitter herbs, and the paschal lamb roast- ed whole ; which three things were appointed by the Law. To these were added the remains of the Chagigah, or peace offerings of the pre- ceding day, and other meats, with the sour sauce, called TDTin or charoseth, which was thick, and intended to represent the bricks their ancestors made in Egypt. Then the person presiding takes a small piece of lettuce, which he eats, and those with him, blessing God for the fruits of the earth ; and afterwards a piece of unleavened bread, dipped in the bitter herbs. 3dly, All the dishes were removed from the table, and the children were instructed in the nature and intention of the feast, the sig- nification of the bitter herbs, unleavened bread, &.C. generally from Exod. xii. 26, dtc. and Deut. xxvi. 5-11. ; and this explanation was called the Hagannah, 1 Cor. xi. 36. 4thly, After this preparation the supper was again set before them, when each person lifted up in his hands, first the bitter herbs, and then the unleavened bread, and joined in declaring that they ate them in commemoration of the bondage, and great deliverance of their fathers in Egypt ; and ended by calling on all to sing praises to God, in the 113th to the 114th Psalm, and having blessed the Lord, they drank ofi" the second cup. 5thly, The hands are again wash- ed, and the master of the house, or the officiat- ing person, takes the two unleavened cakes, breaks one, and places that which is broken on the other. He then blesses it ; and putting some bread and bitter herbs together, they dip them in the same sauce, and again bless God. After the same manner they first give thanks over the flesh of the Chagigah of the fourteenth day, and partake of it ; and then over the lamb, and eat of it : after which they may lengthen out the supper, and partake of what they please, taking care only to conclude with a small piece of the paschal lamb ; as much, at least, as an olive : after which they were not allowed to take any more food that night. 6thly, They again wash their hands, and the master VOL. II. *20 of the family says the blessing of the meat, over the third cup of wine, which they then drank ; and this cup was commonly called the cup of blessing, xnj"i3"! KDDis', to which allusion is made 1 Cor. x. 16. A fourth cup of wine is mingled, over which they continue the Hallel (or hymn of five Psalms), beginning where they left off, at the llStli to the 118th Psalm ; and finish with a prayer. After the destruction of Jerusalem, a small piece of unleavened bread was substituted as the ApMcomcn, or last morsel, instead of the paschal lamb ; for which purpose a piece of the broken cake was re- served under a napkin ; probably because there was no temple in which the appointed victim could be sacrificed. It is impossible for us now to ascertain, whether our Saviour made use of this fourth cup or not ; we are only informed, by tiie Evangelists, that our Lord and his disciples sang a hymn (Matt. xxvi. 30. Mark xiv. 26.) before they went to the Mount of Olives. We are now brought to the consideration of that most difficult and perplexing question, " Whether our Lord ate of this Passover with his disciples on the evening preceding his cru- cifixion." The Evangelists, in relating this part of our Saviour's life, use some expressions which at first sight appear contradictory to each other. St. John, for instance, seems to differ from the other three, as to the time that the Jews partook of the Passover, and supposes that they did not eat it on the same evening as our Saviour and his disciples ; while they all agree that the night of the day in which Christ ate the Passover (or what is called the Pass- over) was Thursday. Our Lord is further said to command his disciples to prepare for eating the Passover, and that he had earnestly desired to eat this Passover with them. Yet we read, that on the day after that on which our Lord and his disciples had thus celebrated the Pass- over, the Jews refused to go into the judgment- hall, lest they should be defiled, but that they might eat the Passover. Now it was appointed by the Law, that all the people should eat of the Passover on the same day. There appears therefore to be some contradiction or difficulty which requires explanation ; and the particu- lar attention of the harmonizers and commen- tators has been consequently directed to this point. The latest theologians who have devoted the greatest attention to this subject are Dr. Clarke, in his Treatise on the Eucharist, and Mr. Benson, in his work On the Chronology of the Life of our Lord. They have so thoroughly investigated the subject, that little more will be necessary than to take advantage of their labors. Four opinions have been advanced by various theologians, the last of which seems to be most consistent with the accounts of the Evangelists, 154* NOTES ON THE GOSPELS. [Part VI. and to reconcile all the difficulties and appar- ent contradictions. The first is, that Christ did not eat the Pass- over on the last year of his ministry. The second, that he did eat it that year, and at the same time with the Jews. The third, that he did eat a passover ; but one of his own institution, very different from that eaten by the Jews. The fourth, that he did eat the Passover that year, but not at the same time with the Jews. The arguments in support of these four different opinions, are clearly and briefly sum- med up by Dr. A. Clarke, in his Introduction to his Discourse on the Eucharist. In favor of the first opinion. That Christ did not eat the Passover, it is observed, " The Jews ate their Passover on the next day." • St. John does not call the supper which Christ ate with his disciples a Passover supper, but, on the contrary, says it was before the feast of the Passover — jtqo ttjc: eoQjrig tov n&a/ct, by which Dr. Wall thinks he means the day be- fore the Passover, or, as we should say, the Passover eve. "Now this was the same night and same supper," says Dr. Wall, "which the three do call ' the Passover,' and ' Christ's eating the Passover ;' I mean, it was the night on which Christ was (a few hours after supper) appre- hended, as is plain by the last verse of that thirteenth chapter. But the next day (Friday on which Christ was crucified) St. John makes to be the Passover day. He says (chap, xviii. 28.), the Jews would not go into the judgment- hall on Friday morning, lest they should be defiled, but that they might eat the Passover, viz. that evening. And chap. xix. 14., speak- ing of Friday noon, he says, it was the pre- paration of the Passover. Upon the whole, John speaks not of eating the Passover at all ; nor indeed do the three speak of his eating any lamb. Among all the expressions which they use, of 'making ready the Passover;' 'prepare for Me to eat the Passover ; ' ' with desire have I desired to eat this Passover with you,' &.c. there is no mention of any lamb carried to the temple to be slain by the Levites, and then brought to the house and roasted ; there is no mention of any food at the supper besides bread and wine ; perhaps there might be some bitter herbs. So that this seems to liave been a com- memorative supper, us^ed by our Saviour instead of the proper paschal supper, the eating of a lamb, which should have been the next night ; but that He himself was to be sacrificed before that time would come. And the difference be- tween St. John and the others is only a dif- ference in words and in the names of things. They call that the Passover which Christ used instead of it. If you say, why then does Mark, xiv. 12., call Thursday the first day of unleav- ened bread, when the Passover must be killed ? we must note their day (or vvx6r\fxeQov) was from evening to evening. This Thursday evening was the beginning of that natural day of twenty-four hours, towards the end of which the lamb was to be Idlled ; so it is proper, in the Jews' way of calling days, to call it tliat day." The second opinion is. That he did eat the Passover tliat year, and at the same time with the Jews. The late Dr. Newcome, archbishop of Ar- magh, is of a very diflferent opinion from Dr. Wall ; and, from a careful collation of the passages in the Evangelists, concludes, "that our Lord did not anticipate this feast, but par- took of it with the Jews on the usual and na- tional day." " It appears," says he, " from the Gospel history (see Mark xv. 42., and xvi. 9.), that our Lord was crucified on Friday. But the night before his crucifixion, on which he was betrayed (1 Cor.xi. 2.3.), he kept the Passover, and that he kept it at the legal time is thus determined. In Matt. xxvi. 2., and in Mark xiv. 1., it is said that the Passover, xul rd a'C,v/ua, were after two days ; or on the day foUowmg that on which Jesus foretold his sufferings and resurrection to his disciples. Matt. xvi. 21, &c. Mark viii. 31, &c. and Luke ix. 22, &c. " The Evangelists, proceeding regularly in their history (Matt. xxvi. 17.), and in the par- allel places (Mark xiv. 12, &c. Luke xxii. 7, &c.), mention is made of this day, and it is called the first day of unleavened bread, when they killed the Passover, i. e. by general cus- tom : and St. Luke says, that the day came, which, ver. 1, was approaching, when the Pass- over must be killed ; i. e. by the Law of Moses. The 14th of Nisan is therefore meant ; which is called jt^wtt] &'C,v/iiMt', the first of unleavened bread. " During the week, therefore, of our Lord's passion, the Law of Moses required that the Passover should be slain on Thursday after- noon ; but our Lord partook of it on the night immediately succeeding ; Matt. xxvi. 19, 20. ; and the parallel places, Luke xxii. 14, 15. ; and therefore he partook of it at the legal time. " Mark xiv. 12. Luke xxii. 7. equally prove that the Jews kept the Passover at the same time with Jesus." To the objection (John xviii. 22.), That the Jews avoided defilement that they might cat the Passover, the bishop answers, " That they meant the paschal sacrifices ofliered for seven days ; and they spoke particularly in reference to the ].5th of Nisan, which was a day of holy convocation." To the objection taken from John xix. 14., That the day on which our Lord was crucified, is called naQaaxEvri tov Tl&axa, the prepara- tion of the Passover, he replies, " That in Mark Note 24.] NOTES ON THE GOSPELS. ^155 XV. 42, nagaaxsv)), preparation, is the same as nooa(x6f}aTOi', the day before the Sabbath; and so in Luke xxiii. 54. ; therefore by TTuoaaxevri ToO n&crxa, we may understand the preparation before that Sabbath which happened during the paschal festival." This is the substance of Archbishop Newcome's reasoning, in his Har- mony and Notes. See the latter, p. 42-45. To this it is answered. That the opinion which states that our Lord ate the Passover the same day and hour with the Jews seems scarce- ly supportable. If he ate it the same hour in which the Jews ate theirs, he certainly could not have died that day, as they ate the Pass- over on Friday, about six o'clock in the evening ; if he did not, he must have been crucified on Saturday, the Jewish Sabbath, and could not have risen again on the first day of the week, as all the Evangelists testify, but on the second, or Monday, which I suppose few will attempt to support. On this, and other considerations, I think tlais point should be given up. But others argue thus : — "That Christ intended to eat a Passover with his disciples on this occasion, and that he intensely desired it too, we have the fullest proof from the three first Evangelists. See Matt xxvi. 1-3. 17-20. Mark xiv. 12-16. Luke xxii. 7-18. And that he actually did eat one with them must appear most evidently to those who shall carefully collate the preceding Scrip- tures, and especially what St. Luke says, chap, xxii. 7-18. ; for when Peter and John had re- ceived their Lord's command to go and prepare the Passover, it is said, ver. 13., 'they went and found as he had said unto them ; and they made ready the Passover,' i. e. got a lamb, and pre- pared it for tlie purpose, according to the Law. Ver. 14. ' And when the hour was come (to eat it) he sat down, iifinEae, and the twelve apos- tles with him.' Ver. J 5. 'And he said unto them. With desire have I desired to eat this Passover with you before I suffer ;' where it is to be noted, that they had now sat down to eat that Passover which had been before prepared, and that every word which is spoken is pecu- liarly proper to the occasion. ' With desire (says our Lord) have I desired, tovto to /7(i(T/« (jcayfif, to eat this very Passover;' not iadlsiy TO nii.ayji, to eat the Passover, or something commemorative of it, but toCto to Jlua/u, 'this very Passover:' and it is no mean proof that they were then in the act of eating the flesh of the paschal lamb, from the use of the verb cpaystr, which is most proper to the eating of flesh ; as iadleiv signifies ' eating in general,' or ' eating bread, pulse,' &c. The same word, in refer- ence to the same act of eating the Passover, not to the bread and wine of the holy supper, is used, ver. 16. ' For I say unto you, I will not any more eat thereof, ov /ril 12. 4 April 5, 4 April 6, 10 .55 Vesp. 4744 4745 4746 31 33 Mai-cli 27. 3 March 2j. 2 March 23. 2 March 27, 3 March 28. 4 March 27 2 10 April 13. 2 April 14. 2 April 12, 7 April 15. 3 April 14, 2 April 14. 12 Mat. 33 April 3. 4 April 3. 6 April 4, 7 April 3. 4 5 April 3, 6 April 3, 5 50 Vesp. ■4747 4748 34 Mardi 23. 4 March 23. 2 March 24, 4 April 22, April 23, 6 March 23. p.ob. 018F. 35 April 11. 2 April 11. 2 April 23, 4 April 11, 2 April 13. 4 April 11. n 10 Mat. 4749 35 37 I March 30 5 48 Vesp. 47.50 i April 18. 2 38 1 4751 38 ! April 8. 5 58 iMat. To which might be added the calculations 0f Bedford and Hales. 160* NOTES ON THE GOSPELS. [Part VI. Note 25.— Part VI. It is not certain where this section ought to be inserted. Michaelis and Newcome place the washing of the disciples' feet after the pre- paration of the Passover, and the promise of Judas to betray Christ; Pilkington and Light- foot before those events. Michaelis represents the washing as taking place before the feast of the Passover. The rest of the harmonizers principally arrange it at the supper at Bethany. and had not time then to listen to or correct their erroneous inferences, Ixuvov ian, absur- dum est, quod profertis, desinite tarn anilia pro- fari. — 'Ixavop iari, eadem est cum. T^T, sujjicit tibi, quas a Judads adhibetur, quoties ah altera absurdum quid prof ertur, qui taccrc dehebat, &c, — See Lightfoot and Schoetgen, vol. i. p. 313. Note 30.— Part VI. ON THE INSTITUTION OF THE EUCHARIST. Note 26.— Part VI. This is also a Hebrew phrase. Among the instances collected by Schoetgen is a senti- ment which ought to be deeply engraven on the memory and the conscience of all who can appreciate the privilege of possessing and studying the Scriptures. " Quicunque scit Le- gem, etnonfacitillamCDSljrS n:^' xSty lb nma, melius ipsi esset, si non venisset in mundum." "If ye know these things, happy are ye if ye do them." ScJiemoth Rabba, sect. 40. fol. 135. 1, 2. apud Schoetgen, Hor. Heb. vol. i. p. 225. Note 27.— Part VI. This was the most solemn manner of express- ing an affirmative. "Berachoth Hier. citante Wagensiel Ad Sota, p. 1001. Zipporenses quEerebant, numquid R. Judas mortuus esset? Filius Kaphrffi respondit, ]innDX Jinx, vos dixistis." Schoetgen, Hor. Heb. vol. i. p. 225. Note 28.— Part VI. " When thou art converted ;" when thou hast recovered from that fall which 1 foresee. Note 29.— Part VI. This part of Christ's address to his disciples has been much misunderstood. From ver. 35, our Lord's intention may be supposed to be, to remind them that all their wants had been hitherto supplied. But now, as he was about to be removed, he forewarns them that it would be hereafter necessary for them to act for them- selves, and to provide against danger and diffi- culty. The disciples interpreted this literally, as appears from ver. 38, when our Lord sliglitly censures their misapprehension, by "it is enough," and so closes the conversation. He was about to enter the scene at Gethsemane, A FEW hours only before his death, our bless- ed Saviour instituted the holy Eucharist. He knew that the long and progressive series of prophecies, visions, types, and figures, wliich had predicted his incarnation and sufferings, were now on the point of being accomplished. He knew that the Mosaic Dispensation was on the point of being completed, with all its typical ceremonies and observances. A new and spiritual kingdom was to be engrafled on it, with other rites and other sacraments. The holy of holies was soon to be thrown open ; and man, sinful man, through the atoning blood of a Redeemer, was to be permitted to hold there the highest communion with his Maker, in commemoration of the exceeding great love and all-sufficient sacrifice of his only Son. That we may endeavour to arrive at a clearer comprehension of this great mystery, and those holy memorials, which our Lord instituted " for the continual remembrance of his death," it will be advisable to refer to the Jewish feasts in the Levitical Law, which evidently prefigure the great sacrifice of Christ, which was to be offered as an atonement for the sins of man. In pursuance of this plan, we will consider the nature of the Jewish feasts, and the analogy which the Christian feast of the Lord's Supper, in which we eat and drink the body and blood of Christ, bears to the ancient rite among the Jews of feasting upon things sacrificed, and eating of those things that were offered up to God. The Jewish sacrifices are generally di- vided in the following manner. First, Such as were wholly offered up to God, and burnt upon the altar : these were the holocausts, or burnt offerings. Secondly, Such as were not only ofl^'ered up to God upon the altar, but of which the priests also had a part to eat; and which were again subdivided in the sin offerings, and the trespass offerings. Third-' ly, Such as were not only offered up to God, and a portion bestowed on the priests also, but of which the owners themselves had a share likewise: these were called CD'oSty, or peace offerings, which contained in them, as the Jew- ish doctors speak, pSn^ jnm phw iID^if'l pSn hvDh " a portion for God, and the priests, and the owners also." Note 30.] NOTES ON THE GOSPELS. *161 The first of these, perhaps, to signify some especial mystery concerning Christ, were whol- ly offered up to God, and burnt upon the altar ; yet when they were notTn"^ nU3ip, offerings for the whole congregation, but for any particu- lar person, there were always peace offerings regularly annexed to them, that the owners, at the same time when they offered a sacrifice to God, might feast upon that sacrifice. The second of these were not eaten by the owners, but by tlie priests ; to show that the owners, being for the present in a state of guilt, for which they now made atonement, being not worthy, the priests, acting as their mediators to God, and as their proxies, did ecd of the sacrifice for them. Thirdly, In the peace offerings; because such as brought them had no uncleanness upon them (Levit. vii. 20.), and so were perfectly reconciled to God, and in covenant with him ; therefore they were in their own persons to eat of those sacrifices, which they had offered unto God as a federal rite between God and them. These sacrifices were considered to bring peace to the altar, to the priests, and to the owners ; as they each separately partook of them. Throughout Scripture we find that the eating of the sacrifice was a due and proper appendix unto all sacrifices ; and that it is mentioned continually as a rite belonging to sacrifice in general ; see Exod. xxxiv. 15. Numb. xxv. 2. Psalm cvi. 23. Exod. xxxii. 6. 1 Sam. ix. 13. and xvi. 2-11., with many others. Profane writ- ers likewise frequently mention this custom, as being always observed by the heathen in their sacrifices. Homer alludes to it. Plato, in his second book De Legibus,ca\h these feasts 'EoqtuI fiBtdi. iheTof, feasts after divine worship offered up to the gods. Plutarch also reports of Cati- line and his conspirators, ore xuiuOvaavTsg dvdoomov, eyevauvTO twj' aaQxwv, that sacri- ficing a man, they did all eat somewhat of the flesh ; using this religious rite as a bond to con- firm them together in their treachery. From the universal prevalence of this rite, then, we have every reason to consider it as having been, from the very earliest period, divinely appointed and originally a part of the primeval rehgion ; typifying the atoning sacrifice of the future Messiah, who expressly declares, " Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you," John vi. 51-56. " Christ, our Passover, is sacrificed for us ; therefore let us keep the feast (that is, the pas- chal feast, upon this sacrificed Christ) with the unleavened bread of sincerity and truth," — 1 Cor. V. 7, 8. Wherefore I conclude that the Lord's Supper is a feast upon a sacrifice, or Epuliim ex Ohlatis, in the same manner as the Jewish feasts upon sacrifices under the Law, and the feasts upon 'EIJSlAOeYTA (things offered to idols], among the heathens. And this I think will be proved by a reference to the VOL. II. *21 tenth chapter of 1 Cor. from the 13th to the 22d verses, where St. Paul supposes these three are parallels, and that a perfect analogy exists be- tween them, or else the whole strength of his argument fails. Again, Under the Law, the eating of the feasts upon God's sacrifices was considered as a federal rite between God and those that offered them, in the same way as the ancient Hebrews and other eastern nations ratified and sealed every covenant by eating and drinking together ; and, among them, it was accounted a most heinous offence to be guilty of the breach of a covenant thus confirmed. Salt, as the natural appendix of all feasts, was always put upon every sacrifice, and was re- garded as a symbol of friendship and kindness ; from whence the ancients called it Jlmicitia Symholum. And from this custom the proverb- ial expression among tlie Greeks originated — "Alug Kul 7^'J;7TeCa, " salt and the table;" and among whom the violation of a covenant of salt was considered as the violation of the most sacred league of friendship. Several pas- sages of Scripture are illustrated by the appli- cation of this custom, Lev. ii. 13. Num. xviii. 19. 2 Chron. xiii. 5. Further, when God de- livered the Israelites from the bondage of Egypt, he manifested himself in a peculiar manner among them ; and while they sojourned in tents in the wilderness, He commanded a tent, or tabernacle, to be built, that he might sojourn with them also. But when the Jews took possession of their land, and built them houses, God would have a fixed dwelling place ; and his moveable tabernacle was turned into a standing temple. And, to make the analogy more complete, it was furnished with things suitable to a dwelling place — a table, with a candlestick: the former always furnished with bread, having dishes, spoons, bowls, and covers, belonging to it ; and the candlestick having its lamps continually burning. There was also a continual fire kept in the house of God upon the altar. And, to carry the resemblance still furtlier, meat and drink were brought into the house of God ; for besides the flesh of the beasts offered up in sacrifice, which were partly consumed on the altar, and partly eaten by the priests, as a portion of God's family, and so to be maintained by him, there was a mincah, or meat offering, and a libamen, or drink offering, which were always joined to the daily sacrifice. The sacrifices, then, being God's feasts, they that did partake of them must be considered as his convivfe (guests), and in a manner to eat and to drink with Him. That sacrifices were thus regarded as a federal rite in Scripture is proved in Levit. ii. 13. in Num. xviii. 19. and 2 Chron. xiii. 5. where it is called " the salt of the cov- enant," and " a covenant of salt," to signify tliat as men ratified their covenants by eating and drinking, to which salt was a necessary 162* NOTES ON THE GOSPELS. [Part VI. appendix, so in the same way God, by tliese sacrifices and feasts upon them, did ratify and conf.rm his covenant with tliose that were par- takers of them ; who, as it were, might be con- sidered as eating and drinking ivith Him — God's portion of the covenant being visibly consumed by his holy fire on the altar, which was always kept burning there. — See Levit. ix. 24. 2 Chron. vii. 1. Fire liliewise, the symbol of the Lord's presence, fell frequently on the victims offered to the Lord, as a visible demon- stration of his acceptance of his portion, and of his entering into covenant with the offerers. — See Gen. iv. 4. xv. 17. Judges xiii. 20, cSic. As we have now shown that the sacrifices of the Levitical Law, with the feasts upon those sacrifices, were regarded as federal rites between God and men, in like manner the Lord's Supper, under the Gospel dispensation, which we have already proved to be Epulum Sacrificiale (a feast upon a sacrifice), must also be considered as Epulum Faderale, a federal feast of reconciliation and amity between God and men, by which we are taken into a sacred covenant, and an inviolable league of friendship with Him. In comparing this account of tlie ancient mode of celebrating the Jewish feasts with the institution of the Holy Sacrament given by the inspired writers, it is to be re- marked, that when Christ instituted the eucha- ristical feast, he said, " This is my blood of the ' New Testament " — " This cup is the New Tes- i tament in my blood ;" that is, not only the seal of the old covenant, but the sanction of i the new covenant. The confirmation of the \ old covenant was by the blood of bulls and of goats (Exod. xxiv. 5. and Heb. ix. 19.), because blood was still to be shed. The confirmation of the new covenant was by a cup of wine ; because under the New Testament there is no further shedding of blood, Heb. ix. 26. x. 18. Again, our Lord says of the cup, "This cup is the New Testament in my blood ; in the same way as the cup of blood in the Levitical Law (Exod. xxiv. 6.) was the Old Testament in my blood. There all the articles of that cov- enant being read over, Moses took half of the blood and put it in basins, and sprinkled all the people with it, and said, " This is the blood of the covenant which God hath made with you ;" and thus that old covenant or testimony was established. In like manner Christ, being now about to bring in another and more perfect dis- pensation, having published all the articles of the new covenant, confirms it by the breaking of bread, saying, " This is my body in the New Testament, or Covenant, in the same sense as the paschal lamb has been hitherto my body in the old dispensation. Eat ye all of it." He then takes the cup, saying, " This is my cup in the New Covenant, in the same sense as the blood of bulls and goats have been my cup in the old covenant. Drink ye all of it; having your hearts sprinkled from an evil conscience," Heb. X. 22. The legal sacrifices were but types and shad- ows of the true Christian sacrifice ; and were, therefore, with their feasts, constantly renewed and repeated : but now that Christ, as a lamb without blemish, and without spot, foreordained before the foundation of the world (1 Pet. i. 20.), has been sacrificed for us, there remain no more typical sacrifices, but only the feasts upon the One Great Sacrifice, which are still, and ever will be, symbolically continued in the Lord's Supper. " He that eateth my flesh, and drink- eth my blood, dwelleth in me, and I in him." John vi. 56. There are still many other resembling cir- cumstances between the Jewish Passover and the Christian Eucharist. The Passover was of divine appointment, and so is the Eucharist. The Passover was a sacrament, and so is the Eucharist. The Passover prefigured the death of Christ before it was accomplished — the Eu- charist represents, or figures out, the death now past. As he who in the Jewish Law did not I keep the Passover bore his own sin, and was to be cut off from Israel, Exod. xii. 1.5. Num. ix. i 13., so he also who neglects the Holy Eucharist !in tlie Christian dispensation,renouncesallin- 1 terest and benefit in the atonement and sacri- fice of Christ, and shall also bear his own sin. As the Passover was to continue as long as the Jewish Law was in force, so the Eucharist is to continue till Christ shall come to judge the world. The same forms and expressions were likewise observed in both institutions. In the paschal supper the master of the house took bread, and gave thanks to God ; so did Christ. It was customary for him after- wards to break it, either before or after the benediction, and to distribute it to his family, as it does not appear they were permitted to take it themselves. That these forms were observed by our Lord is evident. In the same manner, at the paschal feast, the master was accustomed to take a cup of wine, pronouncing a blessing over it ; so likewise did Christ. In both cases tiie blood was a token or sign of the covenant entered into between God and man, which was at once ratified by pouring out the blood of the lamb, and by feeding on the flesh of the sacri- fice. " If ye know these things, happy are ye if ye do them." It is far beyond the limits of a note to enter into the various interpretations of Scripture given by the Socinian and Papist, in defence of their peculiar errors. As the doctrine of tran- substantiation, however, the principal error of the latter, is founded on the words, " This is my body," I would wish to direct the attention of my readers to the true scriptural signification of this passage, which the Romanist interprets literally, and the Protestant figuratively. To find out the meaning of any passage in Note 30.] NOTES ON THE GOSPELS. ^163 Scripture, our only safe plan is, to make the Scripture its own interpreter, that is, to examine in what sense similar modes of expression, with that under discussion, are used in the Sacred Writings. In the present instance we must recollect our Lord spoke a dialect of the same language in which the Old Testament was written. If we discover therefore parallel ex- pressions in the Old Testament to that wliich is now used by our Lord, we are warranted, by all the rules of criticism, to interpret the latter in the same manner as we interpret the former. Both are to be literally, or both figuratively in- terpreted. The Hebrew, Syro-Chaldaic, and Aramaic dialects, have, generally speaking, no word which expresses, " to denote," " to signify," " to represent." The inspired writers of the New Testament, following the idiom of the Hebrew language, although they wrote in Greek, abounded with expressions derived from the language of their country. Even in our own language, although we have terms enough to fill up the ellipsis, the same form, or idiom of speech, is common. Suppose a man, on enter- ing into a museum enriched with the remains of ancient Greek sculpture, has his eyes at- tracted by a number of curious busts, and on inquiring what they are, he learns, that this is Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Caesar, Nero, Vespasian, &c. Is he deceived by this information ? Not at all : he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only representations of their persons in sculpture ; between which and the originals tliere is as essential a difference as between a human body, instinct with all the principles of rational vi- tality, and a block of marble. Innumerable in- stances are found in Scripture where tliis manner of speaking is observed. In Gen. xli. 26. it is said, "The seven kine are (i. e. repre- sent) seven years." " This is (i. e. represents) the bread of affliction." "The ten horns are (i. e. signify) ten kings," Dan. vii. 24. "They drank of that spiritual Rock that followed them, and that Rock was (i. e. represented) Christ," 1 Cor. x. 4. In Rev. i. 20. " The seven stars are (i. e. represented) the angels of the seven churches : and the seven candlesticks are (i. e. represent) the churches." In Matt. xiii. 38, 39. "The field is [i. e. represents) the world: the good seed are (i. e. represent or signify) the children of the kingdom: the tares are (i. e. signify) the children of the wicked one," &c. In John vii. 36. we find Tig 'ESTIN ohog 6 lojog ; " What is this saying ?" (i. e. its signifi- cation.) In John x. 6. " They understood not what things they were," tIpu 'HJV, (i. e. their signification). Acts x. 17. Tl &f "EIH t6 oqafia, "What this vision might he;" properly rendered by our translators, " What this vision should mean." Gal. iv. 24. " For these are the two covenants," Ainai, yixQ EI2I dvo diadrixai, i. e. these signify the two covenants. Luke xv. 26. " He asked, tI EIH ravia ; what these things meant.'" And very many others might be quoted to the same purpose. These passages appear to be so evidently parallel with that be- fore us, that we conclude they are to be inter- preted in the same manner, and that our Lord therefore intended, when he took the bread, to say, "this bread represents, or signifies, my body ;" and consequently that the conclusion of the Romanist, who supposes that the bread is changed into the real body, and the wine into the real blood of Christ, is founded on error. To give an idea of the many dogmas that necessarily at- tend the doctrine of transubstantiation, I tran- scribe the eighth lesson of the Catechism for the use of all the Churches in the French Empire, pub- lished in 1806, with the bull of the pope, and the mandamus of the archbishop of Paris ; which is exactly a counterpart to all that have been pub- lished from time immemorial in the jBrsiah church«e-^ — " Q. What is the sacrament of the Eucharist ? " A. The Eucharist is a sacrament which contains really and substantially the body, blood, soul, and divinity of our Lord Jesus Christ, under the forms and appearance of bread and wine. " Q,. What is at first on the altar, and in the chalice ? Is it not bread and wine ? " A. Yes : and it continues to be bread and wine till the priest pronounces the words of consecration. " Q. What influence have these words .' " A. The bread is changed into the body, and the wine is changed into the blood of our Lord. " Q. Does nothing of the bread and wine remain ? " A. Nothing of them remains, except the forms. " Q,. What do you call the forms of the bread and wine ? " A. That which appears to our senses, as color, figure, and taste. " Q,. Is there nothing under tlie form of bread except the body of our Lord ? " A. Besides his body, there is his blood, his soul, and his divinity ; because all these are in- separable. " Q.. And under the form of wine ? " A. Jesus Christ is there as entire as under the form of the bread. " Q,. When the forms of the bread and wine are divided, is Jesus Christ divided ? " A. No : Jesus Christ remains entire under each part of the form divided. " Q,. Say, in a word, what Jesus Christ gives us under each form. " A. All tliat he is, that is, Perfect God and Perfect Man. 164=* NOTES ON THE GOSPELS. [Part VI. " Q. Does Jesus Christ leave heaven to come into the Eucharist ? " A. No : he always continues at the right hand of God, his Father, till he shall come at the end of the world, with great glory, to judge tlie living and the dead. " Q,. Then how can he be present at the altar ? " A. By the almighty power of God. " Q,. Then it is not man that works this miracle ? " A. No : it is Jesus Christ, whose word is employed in the sacrament. " Q,. Then it is Jesus Christ who consecrates ? " A. It is Jesus Christ who consecrates ; the priest is only his minister. " Q,. Must we worship the body and blood of Jesus Christ in the Eucharist ? ' " A. Yes, undoubtedly ; for this body and this blood are inseparably united to his divinity. " The priest, in giving the consecrated wafer to the communicant, says, ' Behold the Lamb of God ! Behold Him who taketh away the sin of the world !' Then he and the communicant repeat thrice, 'Lord, I am not worthy thou shouldst enter my roof; speak, therefore, but the word, and my soul shall be healed,' the communicant striking his breast in token of his unworthiness. Then (says the Directory) having the towel raised above your breast, your eyes modestly closed, your head likewise raised up, and your mouth conveniently open, receive the holy sacrament on your tongue, resting on your under lip ; then close your mouth, and say in your heart, ' Amen, I believe it to be the body of Christ, and I pray it may preserve my soul to eternal life.'" — Ordinary of the Mass, p. 33. _______ tnT4irtiipf5iiia^hg This note has been principally collected from Dr. Cudworth's learned Treatise on the Lorcfs Supper, at the end of the Intellectual System, 4to. vol. ii. See also Dr. Adam Clarke's Dis- course on the Holy Eucharist ; and Lightfoot On the Divine Origin of Sacrifice. And on the typical meaning of the Passover, the Abridg- ment of the learned Witsius's Remarks, in Home's Critical Introduction, 1st edit vol. i. p. 150-154. Note 31.— Part VI. Various interpretations are given to this pas- sage : some commentators suppose it was ac- complished when Christ ate and drank with his disciples after his resurrection, Acts i. 4. x. 41. John xxi. 13. Luke xxiv. 30, 43. ; others that the word kingdom here signifies the Gospel-state, The most probable signification seems to be. that he will no longer commemorate this, or any other deliverance, till he celebrates togeth- er with his apostles tlie great day of redemption in the future world. The expression drinking wine indicates feasting, under which the future happiness is often represented in Scripture— Isa. xxii. 13. and Ivi. 12. Matt. viii. 11. and xxii. 4. The wine is called new, figuratively express- ing those unknown heavenly festivals prepared for man in his state of immortality. The king- dom of the Father here seems particularly to refer to tlie future state after the final judg- ment : for then, and not till then, is the kingdom delivered up to the Father, 1 Cor. xv. 24-28. ; and in no part of the New Testament is Christ's kingdom between his resurrection and ascension called the kingdom of his Father. \in'' iioTi, or better, djiaQTl, omnino,! will not at aU drink of the fruit of the vine, &c. Aris- tophan. Plut. act. ii. scene 2. Toxig de^tovg, kuI a(bq>govag, (inaQxl n).ovTrjaa(, nonfiaw, gnavos et frugi homines omnino divites faciam. See Matt. xxvi. 64. and Rev. xiv. 3. Jo. Alberti, JVot. Philol. Bowyer, Crit. Conj. p. 124. and Hammond in loc. Note 32.— Part VI. From the expression, "Arise, let us go hence," it may be inferred that our Saviour now left the room, and went to the Mount of Olives, when the conversation and exhortations related in the following sections were con- tinued. Note 33.— Part VI. The scene of the first temptation was in the garden of Eden ; there Adam fell, and brought sin into the world. To complete the parallel, the second Adam, in the garden of Gethse- mane, submitted to his last and fearful tempta- tions, when all the powers of darkness were let loose against him (Luke xxii. 53.) ; and, by a perfect obedience, revoked our sentence of con- demnation. In the temptation in the wilder- ness, we read that the Devil departed from him only for a season. In this hour of agony he renews his assault with better hopes of success ; and our Saviour, as soon as he enters the gar- den, appears conscious of his power, although not visible to mortal eye : He said to the disci- ples, "Sit ye here, while I go and pray yonder; pray ye also not to enter into temptation." After the temptation in tlie wilderness, we Note 34.] NOTES ON THE GOSPELS. *165 read that an Angel ministered to him ; and now, in this hour of despondency and suffering, there appeared an Angel, strengthening him. Note 34.— Part VI. " If we consider," says an eminent divine, " the circumstances of Christ's agony in the gar- den, it is evident it was the effect of some more powerful cause than merely a natural fear of his ensuing agonies and death ; for he bore liis death far better than his agony. He had no sooner entered on the scene of his trial, but ' he began to be sorrowful,' to ' be sore amazed,' to ' be very heavy,' which words, according to their original signification, declare him to have been suddenly oppressed with a mighty dejec- tion of spirits, which, arising from some fearful spectacle, or imagination, overwhelmed his soul with an unknown and inexpressible anguish. They intimate, that at this dark hour, he was assaulted by devils, who exercised all their power and malice, to tempt him to renounce his merciful design. If we consider the warning our Saviour gave his disciples, when they en- tered the garden with him (Luke xxii. 40.), of the extraordinary danger they were in of falling into temptation, it seems very probable that he expected, and found there an extraordinary con- course of tempters, or evil spirits ; for he repeats the same admonition when he finds his disci- ples asleep, saying, ' Watch and pray, that ye enter not into temptation,' (Matt. xxvi. 4L) And since his sufferings in his agony are de- scribed with more painful circumstances than his sufferings on the cross, we have just reasons to conclude they were inflicted on him by more malignant and more powerful executioners ; and, consequently, that he endured the torments of men only on the cross, but of devils in the gar- den. His body was crucified on the cross; his mind in the garden. As Adam had offended in both, so Christ suffered in both. " The unaccountable drowsiness, which seized the disciples at this period, may also have been produced by the agency of infernal spirits, for the purpose of having our Saviour alone during their conflict with him, thereby hoping to gain a greater advantage over him. St. Luke im- putes this drowsiness to sorrow ; but it is not probable that ynere sorrow alone should necessi- tate three men to fall asleep together, under the most awakening circumstances. Why did it not • as well force them to fall asleep afterwards, when their Lord was apprehended, condemned, and crucified? at which time they were doubtless more sorrowful than they were at Gethscmane. May it not then be possible that some secret influence was added to the causes assigned by the Evangelist, and that our Sa- viour, experiencing in himself the power and malice of Satan and his emissaries, admonished his disciples, who were much less capable of re- sisting, to be upon their guard, lest they in their turn sliould be tempted also''." Christ, as we have already shown (note 51, p. *47), began his incar- nate life as the second Adam, in the very spot to which the disobedience of the first Adam liad driven him. In a typical point of view, we may now consider the second Adam as having re- deemed, by his perfect innocence and obedi- ence, the possession of that garden from which the first Adam had been expelled; and liere again the Devil (for he had only departed from him for a season) assaOed him with all his powers of darkness, torturing his suffering and afflicted spirit with the most dreadful phantoms and apprehensions ; and endeavouring, by every art of malice and invention, to divert him from his glorious purpose of laying down his life for the world. The expression, " My soul is ex- ceeding sorrowful, even unto death," nsgthmog iaiiy -fj ipv/ri fiov, may infer, "liis soul had been struggling under some mortal pang, and the pains of hell had got hold upon it." God permitted him to be assailed with the utmost force of temptation to which his assumed nature could be exposed. " For in that He himself hath suffered, being tempted, he is able to suc- cour them that are tempted." Some consider that the infernal spirit suggested the most agonizing and wicked delusions, such as it is not lawful for man to utter ; nor possible, with- out Satanic agency, for man to conceive. Cal- vin believes that the wrath of God was so poured out upon him, that the atonement could only be completed by his undergoing that agony; which, in the future world, is prepared for tlie impenitent. In my own opinion, the parallel between the first and second Adam, which, we find from the Holy Scriptures, has been so minutely and re- markably observed, here closes. The second Adam, ffom the wilderness into which the first Adam fell, traced back step by step, by a most divine life, the condemnation of the first Adam, till he arrived again at the scene of his dis- obedience, where, as the substituted victim, He submitted to that spiritual suffering and death, which had been pronounced against the first man. He submitted the offending nature to the tree of the cross, reconciled justice with mercy, and restored to tlie human race, through the influence of his spirit, the capability of regaining that spiritual state of blessedness and glory in which the first Adam had been originally created. By Christ's death. He hath destroyed him that hath the power of death, that is, the Devil, (Heb. ii. 14.) And hence the Apostle tells us, that unsubdued by infernal attacks and tempta- tions, "He swallowed up death in victory." " Scott's Christian Life, pp. 449, 450. 166* NOTES ON THE GOSPELS. [Part VII. He despoiled principalities and powers, and made an open show of them, triumphing over them. Satan, as lightning, falls from heaven ; his kingdom is taken away from him ; and man, believing man, is ransomed from his malignant power, and by the intercession of the Mediator, and the influence of the Holy Spirit, is restored again to the favor of his God. Note 35.— Part VI. The whole of this transaction shows that our Lord had perfect power over his enemies, if he had chosen to exert it, (Matt. xxvi. 53.) By a look, the guards, who attempted to seize him, were smitten to the ground. When Peter afterwards struck the servant of the high priest, and smote oflf his ear, the Roman sol- diers, who were never resisted with impunity, would doubtless have revenged themselves on the disciples, if they had not been supernat- urally protected — He had power to lay down his life, and to take it again : but he completed the mysterious sacrifice, and man was saved, and the Scripture fulfilled. PART VII. Note 1.— Part VII. Note 3.— Part VII. The Annas here mentioned is called by Josephus, Ananus. He had been deposed from the pontifical ofiice by the Roman power ; but his influence on that account had been rather increased than lessened among his countrymen. Under these circumstances, however, he could not with prudence openly interfere ; but, from the passage before us, we may infer the great authority he still possessed ; and it is more than probable that he privately suggested every measure that had been already devised against our Lord ; and that on the present occasion he still continued to direct by his counsel and advice. — See John xviii. 24. Although Annas was deprived of the oSice of high priest, the Jews still acknowledged him as such, as we find from Acts iv. 6., where he is so called. His influence was so great, that he saw five of his own sons successively in possession of the high priesthood ; and several also of his sons- in-law, among whom was Caiaphas. This was only done by the high priest in cases of blasphemy. Note 2.— Part VII. This passage of Daniel, to which our Lord refers, was always considered by the Jews as a description of the Messiah. Our Saviour, therefore, now in his lowest state of humilia- tion and depression, asserted his claims as the Messiah, who should appear again in the clouds of heaven, as the judge of the world. — Sohar Genes, fol. 85. col. a38, &c. Dan. vii. 13. XT NTTtyo XdSd "This is the king Messiah." — Schoetgen, Hor. Heb. vol. i. p. 233. Note 4.— Part VII. Christ was first arraigned before the high priest, then before the whole Sanhedrm (Mark XV. 1.), before both of whom he was accused of blasphemy, and on this charge was by both condemned. Matt. xxvi. 65, 66. He v^^as next taken before the Roman governor, as guilty of sedition, and acquitted, John xviii. 38. xix. 4, &c. When the Jews therefore saw this, they were compelled to acknowledge the real grounds of their prosecution : " We have a Law, and by our Law he ought to die, because he made himself the Son of God." But, finding that this charge also was disregarded by Pilate, who was still inclined to acquit him, (for blasphemy against the God of the Jews was not considered by the Romans to be a crime,) they, in despair, make a personal attack upon Pilate himself, and threaten, if he does not comply with their demands that he be crucified, to accuse him to Tiberius (whose suspicious and jealous nature was generally known) of remissness in duty, and negligence in the suppression of sedition and rebellion. Intimidated and overcome by this menace, he yields to their importunate solicitations, and condemns_a man, whom he publicly acknowledges to be innocent, to the ignominious death of a common malefactor, tliat he may screen himself from tlie malice of his accusers. Note 5.-7.] NOTES ON THE GOSPELS. =167 Some objectors to Christianity have argued, tliat the Jews could not have believed in the reality of the miracles of our Saviour, or they would not have delivered him up to the Roman governor. They deem it scarcely possible that a whole nation would cry out for the scourging and crucifixion of a man, who gave sight to the blind, healed the sick, and raised the dead to life. It is implied in tliis objection, that the contemporaries of Christ discredited his mira- cles, because he was rejected and crucified; whereas the Jews of every age have contended, that miracles afford no proof of the divine mis- sion of a prophet who teaches false doctrines, such as tliey suppose Jesus to have taught ; and consequently, according to their notions, he might have been persecuted and crucified by their ancestors, while the reality of his miracles was fuUy admitted. They even go so far as to assert, that in their Law against false prophets, Deut xiii." the clause in ver. 6, was firamed for the individual case of Jesus Christ, and that it points to him in particular. " This is Jesus," say they, " who denied his father, saying, that he had a mother, but not a father ; that he was the Son of God, and that He himself was also God." Maimonides may be supposed to give the general opinion of the Jews, when he alBrms that the miracles of a prophet, who recommends the worship of other gods, are no criteria of the truth of his pretensions, " Be- cause the testimony of the understanding, which proves the falsity of his professions, is of more weight than that of the eyes which see his miracles'"." The Jews saw and acknowledged the miracles of Christ, but imputed them to the agency of e\Tl spirits (Matt. xii. 24. Luke xi. 15.) permitted by God to try the firmness of their faith, and the constancy of their obedience to the Mosaic Law, Deut. xiii. 3. : on the other hand, they heard him assert his own divine nature — the latter they considered as blasphemous ; and the supposed impiety and impossibility of this claim, in their opinion, overturned the weaker evidence of undisputed miracles wrought in its support: they weighed what to them appeared opposite evidences, and the preponderance of that side on which their prejudiced opinions had placed the greater weight, accounts for the persevering conduct of the Sanliedrin, and the persecuting infidelity of the people". Bishop Blomfield has justly observed, that the sum of the oflfence given by our Lord to the Chief Priests was, his laying claim to the title of the Messiah : a title to which they did not " See Fagius On Chald. Paraph. Deut. xiii. in the Critici Sacri, and on Deut. xviii. 15. vol. ii. p. 87, and 12.3. ^ ^laimonides PriBf. in Misnam, p. 3. ed. Suren- husii ap. Wilson. ■^ See on the subject of this note, Wilson's Method of explaining the JVeic Testiment. first and second chapters. imagine that any mere human being, as Jesus seemed to be, could have any right. Could he but have convinced the leading Jews of the justice of these pretensions, they would not have objected to Ins assumption of divine at- tributes. The fact is, that for any man to pro- fess himself to be the Messiah was considered as an oflence against their Law, inasmuch as by so doing he made himself the Son of God. " We have a Law, and by our Law he ought to die, because he made himself the Son of God." This remark fully answers that objection to the Di\'inity of Christ proposed by Dr. Priestley, who maintains the position that the Jews did not e.xpect their Messiah to be a divine personage ; which point is inconsiderately allowed by Mr. Wilson, in his answer to this great advocate of Unitarianism''. Note 5.— Part VII. This section is arranged in its present order on the plan of PUldngton. Note 6. — Part VII. St. Matthew, in recording the accounts of the suflTerings of our Lord, has omitted to mention that the soldiers and servants blindfolded him ; yet he relates the indignity which immediately followed tliat insult, "Prophesy unto us, thou Christ, Who is he that smote thee ? " These words, according to Markland, have an imme- diate reference to the preceding action. When Christ was blindfolded, they ask him in derision, and according to the custom of a well-known game, if he can now tell by his prophetic spirit who it was that struck him. There is a bur- lesque sarcasm in the word 7Tgoq:rjTevaov, which signifies " to prophesy," or " to guess," or " to tell." — Another sarcasm is implied in the word XoicTTS, both being intended as sneers at Jesus being accounted a prophet, which could not have been so strongly expressed if the word li^oi' had been used instead of 7Tooq:-rjevaoi', as if they had said, " O thou Messiah, thou great prophet, teU us by thy prophetic spirit who it is that struck thee?" — Vide Prelim. Observ. to Bow- yer's Conjectures, p. 36. Note 7. — Part VII. Archbishop Newcojie has placed the three denials of St. Peter immediately after the ap- '^ See Bishop Blomfield's Dissertation on the Knowledge of a Redeemer before the Adrent, p. 11.5 ; and Wilson ut supra. 168* NOTES ON THE GOSPELS. [Part VII- prehension of our Lord ; Pilkington, after he had been beaten and insulted by the servants and soldiers. Not only do the arguments of the latter writer appear to me to be most satis- factory, but there seems to be internal evidence that Pilkington is more correct. The courage, that made Peter recover first from the general consternation that had seized upon all the disciples, would not forsake him without a cause, merely because he had entered into the palace. He probably expected a different re- sult to the examination, and imagined that our Lord would have miraculously delivered him- self from the power of his enemies ; and he therefore willingly waited among the servants " to see the end." But when he saw, equally to his surprise and horror, for the first time, that our Lord was thus grievously treated, his con- fijlence began to waver and his faith to fail. At this moment the servant who kept the door, and had left her charge to approach to the fire, knew Mm by the blaze of the fire (as Dr. Townson ingeniously translated the word cp&g, Luke xxii. .56.), and challenged him as the dis- ciple of the despised Nazarene. I cannot account for Archbishop Newcome's silence, in his notes to the Harmony, respecting Pilkington's order of the denial of Peter. He frequently refers to Pilkington. Note 8.— Part VH. The Jewish doctors distinguished the cock crowing into the first, second, and third. The first was called. ^DJn nt<'"p — the second njiytvn — when he repeats it. The third tffhv>^iy2 — when he does it the third time, as in Mark xiii. 35. Luke xii. 38. This custom was observed also by heathen nations. According to St. John, xiii. 38., St. Luke, xxii. 34., and St. Matthew, xxvi. 35., our Saviour predicts " the cock shall not crow," that is, shall not have finished his crowing, "before thou deny me thrice." Lightfoot" reconciles the words of these three Evangelists with those of St. Mark, by suggesting, that as the hour approached when the event was to take place, our Saviour specifies more particularly the time, and says, Mark xiv. 30. "Verily I say unto thee, that this day, even in this night, before the cocls: crow twice, thou shalt deny me thrice." Pilk- ington supposes, that the words, " tlie cock shall not crow before thou shalt thrice deny that thou knowest me," should be taken literally, signify- ing that the cock should not crow at all before thou shalt thrice deny me ; and he concludes, there is a double signification attached to these separate predictions, and a double accomphsh- ment of them. He argues, according to St. ' Vide Lig-htfoot on John xiii. 38. Works, vol. ii. folio edit. Dr. Bright's. John's Gospel, that these words were primarily fulfilled by St. Peter, when he was admitted into the palace. The first denial was made to the damsel who kept the door, and had per- mitted him to enter. It is very natural to imagine that a clamor would be raised against Peter upon her accusation ; as the people would conclude that the damsel who kept the door, and let him in, must have good reason for her suspicion ; and accordingly St. John tells us, that the servants who were warming them- selves at the fire with Peter, again questioned him about this matter, and that he denied being a disciple of Christ the second time. Imme- diately upon, or soon after this, Malchus's kinsman recollected seeing Peter in tlie garden with Jesus, and charged him therewith ; but Peter denied it a third time. And St. John observes, that upon this immediately the cock crew. And thus it appears how those words of our Saviour were verified, " Before the cock crow (at all), thou shalt deny me thrice." St. John, having thus shown the accomplish- ment of these words of our Lord, takes no notice of any other of Peter's denials, but of these three only, which were made at the fire, whereas tlie other Evangelists take notice of denials made after these ; and so show us the propriety of that other expression, " Before the cock crow twice, thou shalt deny me thrice." They consider the several particular denials at the fire made at the same time, and in the same place, only as one general denial : and so St. Mark tells us, that, after Peter had denied at the fire, and was gone out into the porch, the cock crew the first time ; and this appears to be the same crowing which St. John speaks of, as immediately succeeding Peter's three several denials of his Master there. The second general denial was made in the porch. This evidently appears from the ac- counts both of St. Matthew and St. Mark. And, from what is related, we must conclude, that the denial there was not single, but that many then charged him together (as they had done before, and as we may easily imagine they would do, in such a riotous assembly), and that he again there denied to them all. For St. Luke tells us, that a man charged him, and said, " Thou art one of them ;" and he replied, and said, " Man, J am not." St. Mark, that he denied what a maid was insinuating, " that he was one of them:" and St. Matthew, that "he denied with an oath, I do not know the man," upon a maid's affirming that he was with Jesus of Nazareth. The place of the third general denial is not specified, any farther than that it was in the same room or court where Jesus was, who "turned and looked upon Peter." The time of it is said by St. Mark, to have been a little after the second, [fieidi fji.i'.) St. Matthew makes use of the same expression ; and St, Note 9.-12.] NOTES ON THE GOSPELS. 469 Lulce particularly mentions, that it was " about the space of one hour after." This also ap- pears to have been a general accusation, and so must have been a general denial ; for though St. Luke only mentions one man's charging Peter at this time, yet St. Matthew and St. Mark tell us, tha,t they that stood by charged him with being a Galilean, and a disciple of Christ, and that in such a pressing manner, that "he began to curse and to swear he did not know the man." And upon tliis St. Mark tells us, that " the cock crew a second time :" before which Peter had denied " Christ at three several times, and in three several places ;" and so had remarkably fulfilled the second significa- tion of the prediction, " Before the cock crow twice, thou shalt deny me thrice." If it shall appear that there is nothing forced or misrepresented in the relation of this matter, then it must be allowed that the evangelical accounts are so far from being contradictory or inconsistent, that they greatly illustrate each other, and show the true meaning, and the full accomplishment of what our Saviour foretold with respect to this event-^. Note 9.— Part VIL Pfeiffer, in the last treatise of his Duhia Vexaia, endeavours to prove tliat the common dialect, both of Galilee and Judsea, was not Hebrew, but Syro-Chaldaic, or Aramaic, mixed ■with Greek, and that they differed only in accent and pronunciation. The learned men, of both countries, understood and conversed in pure Hebrew. The Galilean dialect consisted in a corrupt and confused pronunciation of the common Syro-Chaldaic, and this dialect was the vernacular language of the apostle. Schoetgen^, among others, mentions, Bres- cith Rabha, sect. xxvi. fol. 26. 3. pnilX xS'''7jn XM'X N'vnS in Galilaa serpentem, qui alias N'Vn dicitur, vacant X'VX ut pro n usurpent N. Home and Pfeiffer, as weU as the two last- mentioned authorities, have collected similar instances. Note 11.— Part VII. The account of the death of Judas is attend- ed with some difficulty. The manner in which Weston reconciles St. Matthew and St. Luke seems to be the most preferable. St. Matthew says dji/j'/^otTO, "he hanged himself," and St. Luke that he nQijv^q yefd/usi'og, " falling head- long," as we have translated it (Acts i. 18.), "burst asunder in the midst, and his bowels gushed out." Some suppose Judas to have fallen on his face afler hanging, by the break- ing of the rope. Others, that he was choked with grief, and burst asunder. Weston renders the passage. Matt, xxvii. 5., "he stran- gled himself, and the rope failing, he fell head- long, and his bowels gushed out." This solu- tion appears to be more satisfactory than any other. See Weston apud Bowyer's Critical Conjectures, p. 128, 129. See also the refer- ences in Archbishop Newcome's note, and the commentators. Note 12.— Part VH. Note 10.— Part VII. I AM induced to place this section here, be- cause it does not appear that the Sanhedrin re- turned to their council chamber in the temple afler our Lord had been condemned by Pilate, and we must therefore refer the repentance of Judas to his condemnation by the Sanhedrin in the temple. f Pilkington, Notes to the Evangelical History, 0. 55. ^ Schoetgen, vol. i. p. 235. VOL. II. *22 The words quoted here are not in the prophet Jeremiah, but in Zechariah xi. 13. But St Jerome says, that a Hebrew, of the sect of the Nazarenes, showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but probably they were inserted there, only to countenance the quotation here. One of Col- bert's, a MS. of the eleventh century, lias Zax&Qtov, Zechariah ; so has the later Syriac in the margin, and a copy of the Arabic, quoted by Bengel. In a very elegant and correct MS. of the Vulgate, in the possession of Dr. A. Clarke, written in the fourteenth century, Zachariam is in the margin, and Jerimiam is in the text ; but the former is written by a later hand. Jere- miah is wanting in two MSS., the Syriac, later Persic, two of the Itala, and in some other Latin copies. It is very likely that the original read- ing was did. Tov nqocpriiov, and the name of no prophet mentioned. This is the more likely, as Matthew often omits the name of tlie prophet in his quotations. See chap. i. 22. ii. 5, 15. xiii. 35. and xxi. 4. Bengel, Dr. A. Clarke, and Home approve of the omission. " It was an ancient custom among the Jews," says Lightfoot, "to divide the Old Testament ' into three parts ; the first, beginning with the Law, is called The Law; the second, begin- ning with the Psalms, was called The Psalms ; the third, beginning with the prophet in ques- tion, was called Jeremiah ; thus, then, the writ- ings of Zechariah and the other prophets being included in that division tlrat began with Jere- miah, all quotations from it would go under tlie name of this prophet." If this be admitted, it solves the difRculty at once. Lightfoot quotes .70* NOTES ON THE GOSPELS. [Part VH. Bava Bathra, and Rabbi David Kimchi's pref- ace, to the Prophet Jeremiah, as his authori- ties ; and insists that the word Jeremiah is per- fectly correct, as standing at the head of that division from which the Evangelist quoted, and which gave its denomination to all the rest''. Note 13.— Part VII. ON THE QUESTION, "WHETHER THE JEWS, AT THE TIME OF CHRIST, HAD THE POWER OF INFLICTING CAPITAL PUNISHMENT S" Much discussion has taken place on the question. Whether the Jews, in the time of our Lord, retained the power of life and death? Lightfoot, Dr. Lardner, Doddridge, and others, have strenuously defended the negative ; Biscoe is the principal author, of late date, who has adopted the affirmative. Two kinds of arguments have been used to prove that the Jews were deprived of the power of inflicting capital punishments : one taken from the Roman laws, or the nature of the Roman government ; the other from certain passages in the New Testament. The judge, according to the Roman laws, exerted in criminal affairs the Imperium mei-um ; in civil causes, Imperium mixtum. Proconsuls and presidents of provinces, as Pilate was, pos- sessed both these powers. They were the representatives of, and next to, the emperor, in their respective provinces. The arguments by which the position is de- fended, that the Jews had not the power of life and death at this time, are thus proposed and answered by Biscoe'. 1. There was a Roman law, which states, that the municipal magistrate cannot do those things which have more of imperium than of jurisdiction ; the municipal magistrates not having it in their power to enforce their orders. Jlns. It cannot be proved that this law exist- ed at the time in question : and even if it had, there is sufficient grounds for concluding it was confined to the municipes, who were Roman citizens, and therefore to be tried and punished by magistrates of the first rank ; and that it did not extend to the provincials, who were less re- garded, and lefl more under the power of their own magistrates. 2. The power of inflicting capital punish- ments could not be exercised by any magis- trate, unless it were given him by some special law or constitution ; therefore this power could '' Vide Dr. A. Clarke's Comment, in loc, Light- foot's Harmony, Pitman's 8vo, edit. vol. ii. p. 157, 1.58, and the note on the Prophecies of Zechariah, in the Arrangement of the Old Testament, Period VIII. part ii. Note 26. ' Biscoe On the Acts, vol. 1. p. 116. not be transferable to magistrates who held a delegated jurisdiction. Aris. Nothing is more certain than that many cities, and some whole countries, had ob- tained from the people and emperors of Rome, the privilege of being governed by their own laws, and by their own magistrates, in a greater or less degree. The Carthaginians, after the second Punic war, had the power of executing their own laws, even in capital punishments ; and many other instances might be enumerated. Why may we not, then, suppose that the people of Judaea were equally favored ? It may indeed be shown, from many things recorded in history, that the Romans were more peculiarly disposed to be favorable to the Jews. 3. According to the civil law of Rome, the presidents alone possessed the Merum Imperium, or the power of sitting in judgment on, and ex- ecuting criminals, in those provinces over which they were placed. Ans. This is taking for granted the thing that is questioned. It is acknowledged that the Jewish magistrates had the power of inflicting lesser punishments ; but how could this be, if the cognizance of all criminal causes was solely in the president, and not the least part of this power could be delegated ? The Jewish magis- trates must have received their power to exe- cute these minor punishments either by some special law, or, which is more probable, (as there is no record of such law in their favor,) they, like other nations, were allowed the privi- lege of their own laws. We now proceed to the arguments from the New Testament. 1. The most plausible of all is, that saying of the Jews to Pilate, " It is not lawful for us to put any man to death" (John xviii. 31.), which is represented as an ample acknowledgment from the Jews themselves, that they had not at that time the power of inflicting capital punish- ments. Ans. The context proves that these words do not imply that the Romans had deprived them of the liberty of judging men by their own Law, but show, on the contrary, that they had the option of trying Jesus themselves, or of giving him up to the Roman governor. For Pilate had only a moment before said, " Take ye him, and judge him according to your Law." Their answer is evidently a refusal of the governor's offer ; and if we interpret the words in any other way, we are naturally brought to the conclusion, that Pilate, when he said, " Judge him according to your Law," spoke in mere mockery, and intended to remind them of their subjection, which is not probable, as he was then called upon to act in his official ca- pacity. Something more therefore must be un- derstood than what is expressed ; and nothing I think can be so reasonably supplied to make Note 13.] NOTES ON THE GOSPELS. *171 the sense complete, as that which regards the time in which the conversation took place, namely, tJie first day of the Passover week, and the preparation for the Sabbath — " It is not law- ful for us to put any man to death during this holy festival." In the same manner it was not lawfu] for them to go into the judgment hall (John xviii. 28.) Pilate, who had been long governor, must have been well acquainted with their customs, and must have perfectly compre- hended their meaning. St. Augustine, Cyril, and several other ancient fathers, put the same construction on these words, wliich agrees exactly witli the rule laid down in the Talmud. The Mishna says expressly that capital causes, in which the criminal was condemned, were always to be finished after the trial began, for which reason these trials were never to begin the day before the Sabbath, or the day before a festival ; neither is it probable that the Jews, who were forbidden to do any servile work on the Sabbath, would put a criminal to death at this holy season, in honor of which a prisoner was wont to be released to them. If, in answer to this, it be affirmed, that some prisoners were reserved to the time of their great feasts, that the exemption might be the more public, it is true that three or four instances of this kind are recorded ; but it does not seem probable that even these executions took place on their prin- cipal festivals, which were as strictly observed as their Sabbaths ; but on their Moed Katon, or lesser holidays ; between the first and last days of their great feasts, which, by divine appoint- ment, were kept with the gi-eatest solemnity. The day on which our Lord was put to death was the first day of the Passover week, and the 15th day of the month. It was unlawful for them to try him on the 14th, or to put him to death on the 15th (Levit. xxiii. 5, 7.), and the next day was the Sabbath : therefore the Jews must have reserved him in custody for some days, before they could have executed him according to their own laws. But such delay would have been dangerous in the extreme, as they feared the people might attempt a rescue, (Luke xxii. 2. Matt. xxvi. 5.) They therefore used every argument, even to threatening, with Pilate, to procure his condemnation. An addi- tional evidence in favor of this side of the question is given us in the words of St. John (xviii. 3L), who, when the Jews reject the offer of Pilate, saying, " It is not lawful for us to put any man to death," adds, " that the saying of Jesus might be fulfilled, which he spake, sig- nifying the death he should die." If we do not consider the subject in this point of view, the prediction of our Lord (John xii. 32, 33.), which foretells the manner of his death, ceases to be a prophecy, for if the Jews no longer retained the power of inflicting capital punish- ments, there could not be much difBculty in specifying the particular death of a crimina. according to the Roman laws. 2. Pilate says to our Lord, " Knowest thou not that I have power to crucify thee, and power to release thee ? " which words are said expressly to declare, that Pilate was the su- preme and only judge who was invested with the power of pronouncing sentence of absolu- tion or condemnation. ^ns. It is granted, that Pilate was judge and governor of Syria, in this and every other case, within the province of Judasa ; but this does not prove that he was the only judge ; nor does it from hence follow that the Jews had not the privilege of trying and executing their own criminals. 3. Again, the Jews say to Christ, " Moses in the Law commanded that such should be stoned : but how sayest thou ? " It is added, " This they said, tempting him, that they might have to accuse him ; " which is interpreted thus : — " If he had determined, the woman taken in adultery should be stoned, according to the Mosaic Law, they designed to accuse him to the Roman governor; because, if the Jews were prohibited from the use of their own laws, this act might have been considered as sedi- tious : If, on the contrary, he had decided that she ought not be stoned, they would have accused him of derogating from the Law of Moses, and have thereby lessened his influence among the people." Ans. This is taking for gi-anted the point to be proved, without one word being said in its confirmation. It is probable the only snare here laid was to obtain from our Saviour some- thing in derogation of the Law of Moses. He had so often preached the doctrine of forgive- ness to the greatest extent (Mark iii. 28.), that the Pharisees might have hoped he would have committed himself, by deciding against the execution of the Mosaic penalties in this in- stance ; and thereby have furnished them with matter of accusation against him, both before the Jewish magistrates and the people ; and, if necessary, before Pilate also. Many more arguments are adduced by Biscoe in support of his opinion. " It cannot be denied," he says, " that in the Acts of the Apostles there is one very plain instance in the case of the protomartyr Stephen, of the coun- cil's sitting and hearing witnesses (Acts vi. 12, to the end), and that his execution was per- formed according to the Law of Moses. Com- pare Deut. xvii. 5, 6, 7. with Acts vii. 58, 59. He is cast out of tlie city, and the witnesses throw the first stone. Some, even here, bring in tJre objection, that there is no relation of any sentence pronounced ; but surely an histo- rian seldom enters into detail of a trial ; he confines himself to the most remarkable circum- stances. Common ceremonies are omitted, as .72* NOTES ON THE GOSPELS. [Part VII. being too generally known to be mentioned. And these particulars of St. Stephen's trial would never have been recorded, had it not been for his noble speech, and to show us the frame of mind of the Apostle Paul at that time. If indeed the Jews did not possess the power of putting Stephen to death, if he should be found guilty, for what purpose did they meet together ? If they did, the thing contended for is granted ; and it is of little import whether the sentence was actually passed or not." Again, it is related that Peter and the other apostles were brought before the council (Acts v. 27.), who, it is expressly said, "took counsel to slay them" (Acts v. 33.), and would doubtless have put their design into execution, had they not been dissuaded from it by Gamaliel. Is it prob- able that St. Luke, who mentions all these pro- ceedings shouldnothave once intimated that they exceeded their power in so doing, if the Romans had prohibited them from exercising their own punishments ? But, on tlie contrary, we find the high priest and the elders asserting their authority in open court, in the presence of the Roman governor himself, who was seated as a judge, without any reproof on his part. Ter- tullus declares to Felix, in the case of St. Paul, •whom " we took and would have judged accord- ing to our Law," (Acts xxiv. 6.) If the exer- cise of their Law had been taken from them, what possible construction could have been put upon such a declaration, but open rebellion against the Roman states ? and could any magistrate have suffered it to pass unnoticed ? St. Paul himself acknowledges the power of the Jewish council (Acts xxiii. 3.), and it is evident from the accusation that his was a capital cause. It may be further observed, in support of this opinion, that the four Evangel- ists are unanimous that the Jews attempted to prosecute our Saviour for the capital crime of Sabbath-breaking, that they might put him to death, Matt. xii. 10. Luke vi. 7. John v. 9, 10, 1 6. ; and Mark, chap. iii. 2., says, " They watched him, whether he would heal him on the Sabbath day ; that they might accuse liim ;" but evidently not before the Roman governor, for it would have been difficult to have convinced him tliat the performance of a wonderful and beneficent action on the Sabbath day was worthy of death. Who then can doubt that our Saviour was to be prosecuted before the Jewish council, who took counsel how they might destroy him ? (Matt. xii. 14.) and he only avoided the impending danger by removing from thence to the sea of Galilee. (Mark iii. 7. and John vi. 1.) " After these things Jesus walked in Galilee : for he would not walk in Jewry, because the Jews sought to kni him," John vii. 1. If the Jews had not sought to talce away the life of Christ by judicial proceedings, why should he avoid Judeea, and all places subject to their jurisdiction ? Had they meditated his destruction by a private hand, or by making interest with the Roman governor to execute him, he might have been as secure from these dangers by withdrawing into some of the re- moter parts of Judcea, as by removing into Galilee. But it was well known to the people of Jerusalem that the Sanhedrin were lying in wait for him ; and that he was under prosecu- tion for capital crimes. When he appeared at the feast of Tabernacles, they said, " Is not this he, whom they seek to kUl ? " — " Do the rulers know indeed that this is the very Christ.'" John vii. 25-27. And afterwards we find several bystanders wished to apprehend him, but did not, because his hour was not yet come, (John vii. 30.) They seem to have been re- strained by some supernatural influence. From the obvious construction of these passages, we have reason to infer that the Jewish magistrates executed their own laws in capital cases. After the resurrection of Lazarus, we read, the chief priests and Pharisees gathered a cotmcil, and determined to put our Saviour to death, (John xi. 47, 53.) And a short time afterwards we are told, the chief priests con- sulted how they might put Lazarus also to death, (John xii. 10.) But what gives addi- tional weiglit to this argument is the fear of the people, so frequently expressed. Matthew (xxi. 46.) says, "when the chief priests and Pharisees sought to lay hands on him, they feared the multitude ; " also (Matt. xxvi. 4, 5.) Mark, xi. 18., also relates, that the Scribes and chief priests sought how they might destroy him ; " for they feared him, because all the people were astonished at liis doctrine ;" and again, "they sought to lay hold on him, but feared the people." (Mark xii. 12.) See also Luke xix. 47, 48. and xx. 19. and xsii. 2. If the Jews had meditated the destruction of our Saviour by any private hand, or in any extra- judicial manner, or if they had intended to use their influence with the governor, to prevail upon him to pronounce a sentence of con- demnation, — if sufficient evidence was wanting to establish his crime, why had the chief priests and Pharisees so much reason to fear the people .' The instigators and actors in these cases might perhaps have had some reason to fear; but to suppose that the whole body of Jewish magistrates should be so affected, when the discovery was so improbable, seems wholly incredible. Who could force the assassin to acknowledge his guilt, when the magistrates of course woxdd not ? It must, therefore, be an act of the great council of the Jewish nation, and not any secret means of destruction, which is referred to, in those places of the Gospels, where this general fear is expressed ; for we read, tlie chief priests, the Scribes, and the elders were afraid of the people. They were Note 13.] NOTES ON THE GOSPELS. ^173 afraid to put Jesus to death, in the same manner, and for the same reason, tliat Herod was afraid to put John the Baptist to death, " they feared the multitude," (Matt. xiv. 5.) And this fear, finally, induced them to lay snares for him in his discourses, that they might draw from hun something contrary to the Roman state, and make him obnoxious to the Roman governor, (Luke XX. 19, 20.) And when our Saviour was at last unexpectedly delivered into their hands, their precipitate and unusual conduct showed the greatness of their alarm. Our Lord was seized, examined, and convicted, by the high priest and SanJiedrin in one night. They would have executed him by their own Laws, had it not been the day of the Passover, when " it was not lawful for them to put any man to death :" and they feared a tumult among the people too much, to detain him in prison till they could exercise this power. They therefore lost no time in delivering him up to Pilate, well knowing, that, by this step, all responsibility was taken from them : and, in case of any disturbance, the assistance of all the mOitary force of the province would be called out. They accuse him to Pilate, not only of blasphemy, but sedition ; and he at last is so intimidated, that, contrary to his conscience, he is compelled, as Csesar's representative and friend, to take cognizance of the offence, and put Christ to death, after the Roman custom ; and thus our Lord's prediction was fulfilled. The talmudists mention many instances prov- ing that the power of inflicting capital punish- ments was retained by the Jews : the Gemara expressly asserts that the four capital punish- ments inflicted by the Jewish council or magis- tracy were in use during the forty years before tlie destruction of Jerusalem ; though, accord- ing to the talmudists, they were much inter- rupted. But even this was owing, as Josephus has shown, to the corruption and maladminis- tration of the Roman governors ; who were induced by bribes, or the share of plunder, to use their influence to protect criminals from those punishments denounced against them by the Jewish laws. Even Felix himself em- ployed robbers to murder Jonathan, the high priest, for having reproved him for injustice ; and after this time murders were not only frequent, but committed with impunity. The corruption of this governor is hinted at. Acts xxiv. 26. Josephus also asserts that Albinus dismissed all malefactors for money ; and that Gessius Floras was sharer with such in their unlawful gains. Josephus never alludes to the supposed loss of their power by the Jews ; on the contrary, he obser^'es, that the Sadducees are cruel above all the Jews in matters of judicature^', i OiTZiij ft'ot tisqI rcig xoinsig ojiio'i, tzoqU nuvrag Tovg 'lovSalov;. — P. 896, b. 37. VOL. II. and at that time they had been fifty years under the Roman power. Josephus asserts also, that in cases of dispute concerning the Mosaic Laws and institutions, the power of inflicting capital punishment was left to the high priest'. In speaking of the Essenes, Josephus ex- pressly affirms, " that if any one speaks evil of any of their legislators, he is punished with death'. Such is a brief abstract of the reasoning of Mr. Biscoe on this subject, which appears sat- isfactorily to refute the principal arguments of Lardner on the other side of the question. Lightfoot, in his Tahnudical Exerciiations, after a long discussion on tlie question, Whether the Jews at this time retained the power of life and death ? remarks, that it is the received opinion, that the Romans divested the council of their authority, and took away from them the power of inflicting capital punishments. And this argument is defended from that tra- dition of the talmudists, which says, that the Great Council removed from the room Gazith, where alone they could pass a sentence of death, forty years before the destruction of Jerusalem ; from which it is inferred, that the power of judging in cases of life and death could not proceed, because the lesser councils were not permitted to sit on capital judgments, unless the Great Council was in its proper place and capable of receiving appeals ; the room Gazith being near the Divine Presence, half of it ivithin, and half without the holy place. In answer to this assertion it is observed, " But if this indeed be true, 1st, What do then those words of our Saviour mean, ' They will deliver you up to the councils ' ? 2d, How did they put Stephen to death ? .3d, Why was Paul so much afraid to commit himself to the council, that he chose rather to appeal to Cssar ? " "The talmudists excellently weU clear the matter, and the reason was this, "ly'iJJT I'm ]10 JToS iSt nSi pni'n inS because tliey saw murderers so much increase, that they could not judge them : they said, therefore, ' It is fit that we should remove from place to place, that so we may avoid the guilt of not judging right- eously in the room Gazith,' which engaged them to do so. The number and boldness of thieves and murderers were so great, and the authority of the council so weak, tliat they neither could nor dared put them to death." And again it is said, in another talmudical tradition, " Since the time that homicides mul- tiplied, the beheading the heifer ceased, Sotah, fol. 47. 1 ; so in the case of adultery: and since the time that adultery so openly advanced '' Josephus, Antiq. xiv. 10. 2. Bell. Jud. 1. vi. 2. 4. ■ ICuv SXunip>;iii'nij Tic si'c Tovrov. xoX:liLeo-9at Set- vLrai. — De Bell. Jxid. 1. 2. c. 8. sect. ix. 174* NOTES ON THE GOSPELS. [Part VII. under the second temple, they left off trying the adulteress by the bitter water, &c. Maimon. in Sotah. chap. iii. So that we see the liberty of judging in capital matters was no more taken from the Jews by the Romans, than the behead- ing of the heifer, or the trial of the suspected wife by the bitter waters was taken away from them, which no one will affirm." " The slothfulness of the council destroyed its own authority ; the Law slept while wicked- ness was in the height of its revels ; and prim- itive justice was so out of countenance, that as to uncertain murders they made no search, and against certain ones they framed no judg- ment. The Sanhedrin, from mere inactivity, or a foolish tenderness towards an Israelite, as a seed of Abraham, so far neglected to pun- ish bloodshed, and other crimes, that wicked- Hess grew so untractable, that the authority of the council trembled for fear of it, and dared not kill the Idllers. In this sense that saying must be understood, ' It is not lawful for us to put any man to death ;' for it is evident, when they make this assertion they do not deal fairly with Pilate ; for their authority of judging had not been taken from them by the Romans, but lost by themselves, and despised by the people. Under these circumstances it was only ex- ercised when there was no danger to be appre- hended. They were happy enough to use it when they had tlie opportunity of judging, persecuting, and torturing poor men and Chris- tians ; and they would certainly have con- demned our Saviour to death, had they not feared the people, and if Providence had not otherwise determined it." Liglitfoot mentions many other circumstances wliich took place after Judaea had long been subject to the Roman yoke, which clearly affirm the opinion, that the authority of the council in capital matters was not taken away by the Romans ; and he agrees with Biscoe in supposing that it was gradually, from various causes, relinquished by the Jews themselves, and that it imperceptibly lapsed into the hands of the Romans'". The Romans were always the ruling power wherever their conquests extended. They varied in the privileges they granted, but uni- forinly retained in their own hands the influence of the sword. The consequence would natur- ally be, that on all important occasions nothing could be done without their sanction or conni- vance. The Municipia and some provinces were certainly allowed nominally to be gov- erned by their own laws and customs : but this very permission seems to have introduced such irregularities into the government, that they petitioned to have the anomalous privilege removed, and to become at once subject to the Roman laws. The reason evidently was, that the power of the sword, the influence of the Roman name, and their unavoidable interfer- ence in the government of their native magis- trates, had greatly interrupted, and oftentimes suspended, the practice of their national laws ; and such, as it appears to me, was the situation of Judasa, at the time of our Lord's condem- nation. The power of life and death had not been formally abrogated by the Romans ; but the grant which secured to the Jews their own rights and privileges had been gradually set aside by the influence of the Roman authority, which had in some measure superseded the Jewish magistracy". 249. Hebrew and Talviud. Exercit. vol. ii. p. 248, Note 14.— Part VII. Some time before this reconciliation, Pilate had dedicated some shields of gold to Tiberius, and placed them in the palace of Herodium. The Jews, imder the sanction of Herod, peti- tioned Pilate for their removal, but in vain. They determined therefore to appeal to Tibe- rius, and for this purpose sent a deputation to the emperor, at the head of which were the four sons of Herod. This act seems to have been the cause of their difference, as it was regarded by the Jews and by Herod as a viola- tion of their religion ; and Herod was not reconciled to Pilate till the Roman governor, desirous not to assist the Jews in the condemna- tion of our Lord, acknowledged the power of Herod, by sending to his tribunal at Jerusalem the holy Jesus. Dr. Townson justly observes, that it is prob- able both Pilate and Herod occupied different parts of the palace called Herodium, which " See Bowyer's Critical Conj. p. 3] 8 ; Doddridge, Rosenmuller, the discussion of Lardner, in his Credibility, &c. Lightfoot, in liis Taimudical Ex- ercitations upon the Acts, observes, on the occasion of the Sanhedrin granting letters to Paul to go to Damascus, that the power of life and death was not yet taken from the Sanhedrin. Selden is of opinion, that the power of the Sanhedrin to pun- ish capitally was only much interrupted and dis- used at the time of the crucifixion. Krebsius, quoted by Rosenmilller, is of opinion that the power of inflicting capital punishments, in cases of offences against religion, was left to the Jews; but in civil offences it was taken away — " in criminibus autem aliis, e. g. seditionis, tumultus, perduellionis, et ad lassani majestatem Caesaris pertinentibus, illud jus iis non fuisse concessum." Kuinoel has adopted also this conclusion of Biscoe — " Mihi perplacet Augustini et Chrysostomi ratio, etiam Semlero probata, qua Judajorum verba v. 31. ad diem referuntur hoc sensu ; ' nobis non licet quenquamsupplicioafKcereob religionem dieifesti ; ' erat enim naoaaxevii Toxi nun /a, xix 14-42. quam eamdem ob causam, neque prsetorium ingressi erant coll. v. 28." — Kuinoel in Jolian. xix. 31. Note 15.-18.] NOTES ON THE GOSPELS. *175 some time before had been built by Herod the Great. It consisted of two distinct spacious buUdings, one of which was named Ceesareum, and the otlier Agrippeum: it stood near the temple'. Note 15. — Part VII. HoTTiNGER has written a treatise on this passage, De ritu dimittendi reum in festo Pas- chatis ; which is bound up in the tliirteenth volume of the Critici Sacri. He opposes the opinion of Whitby, that a prisoner was released only at the feast of the Passover. He con- siders the custom (quoting Grotius and Ger. Vossius) as contrary to the stern inflexibility of the Mosaic institutions ; " Erat siquidem divina per Mosen lata lex x^'Q^S olxiiq^iw, sine omni misericordia, Heb. x. 28. Nee cuiquam homini data ignoscendi potestas, non Regi, non Synedrio, non populo," sect x. and xx. This deviation from their established Law is a proof how much the Levitical institutions had been relaxed from their appointed rigor and severity. The origin of this emancipation is unknown. Note 16.— Part VII. It is very probable tliat the chief priests and elders who " persuaded the multitude that they should ask Barabbas, and destroy Jesus" (Matt xxvii. 20.), had placed their own creatures and dependents as near as they might legally approach (John xviii. 28.) the door of the judg- ment hall, that they might obtain the release of Barabbas, and secure the destruction of Jesus ; for immediately after, they clamorously demanded the crucifixion of Christ; so anxious were the chief priests for the immediate con- demnation of our Lord, and so fearful lest his innocence should protect him from their malice. Note 17.— Part VII. The guilt of condemning our Lord must almost entirely rest upon the unhappy nation whom he had designed to save, (John xix. 11.) Pilate made five successive efforts to deliver Jesus from their inveterate hatred, and was induced, at last, unwillingly to yield him up, from tlie apprehension of his own personal safety. He was afraid, that, if he did not com- ply with the violent and clamorous importuni- ° Philo leg. ad Caium, vol. ii. p. 589. ed. Mangey ap. Townson. — See also Hales's Analysis, vol. i'i. part ii. ties of the Jewish rulers, there would be a commotion among the people, who were se- ditiously inclined, and were assembled at this time in great numbers, from all parts of Judaea, for the celebration of the Passover. In all probability Pilate was not provided with suffi- cient force to ensure perfect tranquillity on these gTeat festivals: their very solemnity would be considered as the best guarantee for the observance of propriety and good conduct. Note 18.— Part VII. ON MARK XV. 25. AND JOHN XIX. 14-16. This is one of those passages in which the Evangelists are supposed to be inconsistent. St. Mark says, chap. xv. 25. " It was the third hour, and they crucified him:" St. John tells us, " It was about the sixth hour ; and Pilate delivered him to be crucified," John xLx. 14-16. Various modes have been adopted to reconcile these apparent differences. One, and that the most usual, and at all times the most objection- able, is the supposition of a false reading. It is urged, that in ancient times, all numbers were written in manuscripts, not at length, but with numeral letters, it was easy for -/, three, to be taken for 5, six. Of this opinion are Gries- bach, in his elaborate edition of the New Testament, Sender, Rosenmiiller, Doddridge, Whitby, Bengel, Cocceius, Beza, Erasmus, and by far the greater part of the most eminent critics. Besides the Codex BezcE, and the Codex Stephani (of the eighth century), there are four other manuscripts, which read tq'.tti, the third, in John xix. 14. as well as the Akx- andnan Clironicle, which professes to cite accurate manuscripts— even the autography of St. John himself. Such also is the opinion of Severus Antiochenus, Ammonius, and some others, cited by Theophylact on the passage ; to whom must be added Nonnus, a Greek poet of Panopolis, in Egypt, who flourished in the fifth century, and wrote a poetical paraphrase of the Gospel of St. John, and who also found rglrrj in the manuscript used by him''. Others have supposed, that the Evangelists have adopted different methods of calculation. Notv/ithstanding the authorities above adduced, they observe that none of the ancient transla- tors read " the third hour " in John : they there- fore solve the difficulty (imperfectly it must be confessed) by considering the day as divided into four parts, answering to the four watclies of the night These coincided with the hours of thi-ee, six, nine, or twelve ; or, in our way of reckoning, nine, twelve, three, and six, which also suited the solemn times of sacrifice and '' Vide Home's Tntroduct. 176* NOTES ON THE GOSPELS. [Part VII. prayer in the temple. In cases, they argue, in which the Jews did not think it of conse- quence to ascertain the time with great accura- cy, they did not regard the intermediate hours, but only those more noted divisions which hap- pened to come nearest the time of the event spoken of. Adopting this method of reconcilia- tion. Dr. Campbell remarks, that Mark says, " it was the third hour," from which we have reason to conclude that the third hour was past. John says, " It was about the sixth hour," from which he thinks it probable that the sixth hour ■was not yet come. On this supposition, though the Evangelists may, by a fastidious reader, be accused of want of precision in regard to dates, they will not, by any judicious and candid critic, be charged with falsehood or misrepresentation. Who would accuse two modern historians of cqntradicting each other, because, in relating an event wliich had happened between ten and eleven in the forenoon, one had said it was past nine o'clock ; the other that it was drawing towards noon' ? There is, however, in fact, no real difference between the Evangelists ; and this is fully shown by the admirable reasoning both of Dr. Townson and Pilkington. If we review the whole of the transaction which took place at the crucifixion, and endeavour to assign their respective periods to each, it will be found that St. John calculated his time by the Roman or Asiatic method, from mid-night to mid-day, and from mid-day to mid-night. If we allow the sixth hour, mentioned by St. John, to mean the sixth hour in the morning, it will suit the place in which it stands admirably well, which the third hour would not. The night wds divided into twelve hours, or four equal watches. Of the latter division we have several traces in the Gospel. St. Mark thus enumerates them : 6ipk tj ^eaovvxrlov, ?) dilsxTOQOcpan'lag ^ ngaii, Mark xiii. .35. ; the cock crowing was from twelve to three, and tlie last from three to six. The six o'clock of St. John was the end of the nQMi. Let us examine the division of time from the beginning of the iilsxTogoq)0)t'[a, cock- crowing, to the end of the nowt, last watch. The apprehension in the garden appears to have been made about ten o'clock on Thursday night, and Jesus was then led away to Annas. About eleven he was sent to Caiaphas. About midnight Peter denied him the first time, at the first cock-crowing. Soon after midnight he was condemned by the high priest, &c. ; after that he was abused by the officers and servants, and Peter denied him a second time. About three in the morning, i. e. at the second cock- crowing, Peter denied him the third time. About four, " as soon as it was day," the San- hedrin met ; and in a little time they again con- ' Campbell, on John xix. 14. demned him. About five, " when it was early," they led him away to Pilate ; and, " about the sixth (Roman) hour," i. e. between six and nine o'clock in the morning (for when mention is made of a Roman watch hour, viz. the third, sixth, ninth, or twelfth, it often includes the whole space of time contained in that watch), PUate gave the final sentence against Jesus ; and, in consequence thereof, they led Jesus away, and crucified him " at the third (Jewish) hour," i. e. about nine o'clock in the morning, or between that time and the commencement of the next watch. The events that happened between his being first taken before Pilate, and his final condem- nation by the Roman governor, would occupy about two hours and a half; many things favored, and many demanded expedition. If Caiaphas did not send to Herod and Pilate when our Lord was first brought prisoner to his house, he would probably despatch messengers to them as soon as he was condemned in the Council. To the former, to request he would watch over his Galilean subjects, lest they should make a disturbance in favor of Jesus ; and to Pilate (who gave the soldiers to assist in the apprehension of Christ), to acquaint him with their intention of bringing the prisoner before him. As this was the time of the Pass- over, when a great concourse of a mutinous nation was assembled at Jerusalem and its ad- joining villages, it was the duty of Pilate and Herod to exert the utmost vigilance, even witli- out the occurrence of any unusual event The rulers of Judsea might, perhaps, at this time have been alarmed at the intelligence of the ac- clamations of the people, some days before. It cannot therefore excite surprise, that on such an occasion as this, Pilate, and quickly after him Herod, was early up, and ready to receive the Jewish rulers as soon as they appeared. The first time they continued but a little while with Pilate ; for when he was told that Jesus belonged to Herod's jurisdiction, he forthwith sent our Saviour to him. Herod and Pilate came but seldom to Jerusalem, and on these occasions they were, in all probability, accom- modated in the Herodian palace, which was very extensive, and consisted of two spacious and distinct buildings. Josephus in conse- quence calls it not a palace, but palaces. This superb edifice, as well as the tower Antonia, Ti^hich was a palace and tower together, stood near the temple, and communicated with it. Little time therefore being lost in removing from place to place, (the high priest being also lodged near the temple,) the first exam- ination before Pilate, and the interview with Herod, might come within such compass, as that our Lord might be remanded to Pilate by five in the morning, at which time it was broad day-light. There was a great eagerness for a speedy Note 19.] NOTES ON THE GOSPELS. n- determination on one side, and a necessity for it on the other. The Jewish rulers, jealous of delay, and of a variable multitude, pressed on while circumstances favored. Pilate well knew the seditious spirit of the nation, restless under a foreign yoke, and rendered confident by their great increase of numbers in conse- quence of the Passover. He twice interrogated Jesus in the preetorium, with the sound of their outcry, as it were, in his ears ; and found it requisite to determine speedily whether he would appease them by compliance, or repel them by force, which on the present occasion would not have been expedient. This brings us, then, either to the sixth hour in the morn- ing, or to tlie sixth hour of mid-day. But the latter construction corresponds neither with the other Evangelists, nor upon the whole with St. Jolm himself, John xviii. 28., the detail of whose narrative conveys no idea of so much time. We come to the same conclusion by a cal- culation of the time mentioned by the other Evangelists. The hour of crucifixion is given by St. Jlark, chap. xv. 25., whose testimony is confirmed by those of St Matthew and St. Luke. It was the third hour, or nine in tlie morning. Let us consider, first, from this given hour, by a retrogi'ade calculation, what time the procession from the preetorium to Mount Calvary, and the act of crucifying our Lord probably occupied ; secondly, before this procession began, what time he was detained in the prEetorium afl;er Pilate had delivered him to be crucified ; and, thirdly, how long the sen- tence of death was delayed after Pilate sat down on the tribunal. 1. Although Mount Calvary was near to tlie city, the procession must have been slow. Christ was weakened by his agony in the garden, and by the pain and loss of blood he sustained from the cruel scourging, and fi-om tlie insulting mockery of the soldiers. It was usual for the people to ill treat the criminals who went to crucifixion. He himself carried his cross to the gate of the city, and although it was there laid on Simon the Cyrenian, he had still farther to go, and an eminence to as- cend. To this procession, and the necessary preparations for the crucifixion, we cannot allot less than an hour, and this brings us to eight in the morning. 2. Before he was led forth, the two robbers were to be condemned ; for in cases where no appeal lay to the emperor, or Roman senate, the examination for atrocious offences was little more than nominal ; and the speedy sen- tence of the judge was followed by the imme- diate punishment of the criminal. Probably, while our Saviour's trial was pend- ing, these malefactors were brought from the prison to the hall, where the soldiers kept guard that they might be in readiness. In this place, perhaps, tlie penitent thief might have wit- nessed the deportment of Jesus, while he was scourged and insulted by the Roman soldiers ; and might have conceived that sense of his meekness, holiness, and majesty, which pre- pared liim for the grace of a perfect confession of faith, upon the cross. To the time employed in the trying, condemning, and scourging of these men (according to the Roman law), may we not reckon another full hour? In the meanwhile Christ was guarded by the soldiers ; into whose hands therefore he was delivered at seven, or rather earlier. 3. When Pilate had taken lus seat on the tribunal, to pronounce sentence of death on Christ, he was interrupted by the message of his wife ; still hesitating — he again expostula- ted with the Jews, and declared the innocence of Jesus ; and, when he could prevail nothing, he washed his hands before the multitude, and then decreed his condemnation. These various particulars might altogether occupy about another hour, and they bring us again to the same point — within half an hour of six. Here then the computations meet, whether we reckon firom the proi, or back from the third hour: by either account, PUate " sat down in the judgment-seat" between six and seven in the morning. The conjecture of Grotius, adopted by Dr. Randolph and other learned men, is very ingenious, but is unsupported by authorities. The Jews, he observes, divided the day into four quarters, as they did the night ; each con- sisting of three hours ; and, whatever was done within the space of one of these quarters, might be reckoned to the hour at which the quarter began, or at which it ended. The second quarter began at the third hour, about which time it was supposed our Lord was con- demned, and it ended at twelve ; about which time he was crucified. St. John mentions the time of Ms condemnation, St. Mark of his cruci- fixion. St. John distinguishes the beginning of the second quarter of the day by its latest term, the sixth hour ; and St. Mark the conclu- sion of it, by its earliest term, the third hour. But this hypothesis appears much too forced to be tenable. Note 19.— Part VIL There is no greater difference between the meaning of the words y.oy.y.li'Tjp and nooqivqovv, than there is if one English reader should say a red robe, and another a reddish robe ; or than if one French author should use the word rouge, and another rougecdre. — PHkington, notes to sect. 442. VOL. II, ^23 178* NOTES ON THE GOSPELS. [Part VII. Note 20.— Part VII. Thorns were the first produce of the earth after the fall of man, and they were worn by our Lord, as a part of his punishment. They were the first fruits of the curse, and were appropriately placed on the head of the Sacred Victim. Bishop Pearce and Michaelis are of opinion that the crown of thorns was not intended to be an instrument of punishment or torture to his head, but rather to render our Lord an object of ridicule; for which cause they also put a reed in his hand, by way of sceptre, and bowed their knees, pretending to do him homage ; and that the crown was not probably of thorns in our sense of the word. Mark xv. 17. and John xix. 5. term it d.jt&t'dii'ov aTicpnfov, which might be translated an " acanthine crown," or wreath formed out of the branches of the herb acanthus, or bear's-foot. This is a prickly plant, though not like thorny ones, in the com- mon meaning of that word. Some are of opinion that the plant was simi- i lar to that which we call holly : they say that it was selected on account of its resemblance to laurel, with which conquerors were crowned ; and they think that the opinion has given rise to the name ; holly, quasi holy, in reference to I the use made of it on this occasion. by St. Paul in his Epistle to the Romans (ch xvi. 1.3.) which was written many years after the Gospel of St. Mark. Note 21.— Part VIL Our Lord would not reveal his dignity to Pilate, because he would not have believed him, and because, as a judge, Pilate was only concerned with his innocence : neither had the time come for an appeal to the Gentiles. Note 22.— Part VII. By comparing these two passages we obtain one of those innumerable minor yet important proofs of the authenticity of the Scriptures, which demonstrate the impossibility of their being forgeries. St. Luke, who wrote for the Gen- tiles of Asia, merely mentions the name and country of Simon, who was probably known to the early Christians by character. St. Mark, however, who addressed liimself at the dictation of St. Peter (by whose name therefore this Gospel might more properly be called) to the converts at Rome, adds, that Simon was the father of Alexander and Rufus, the latter of whom being a well-known member of the Roman Church, inquiries might be made by the people, of Rufus himself, respecting the circumstances of the crucifixion, which he in all probability would have received from his father. Rufus is salyted Note 23.— Part VII. ON MATTHEW XXVII. 34. AND MARK XV. 23. The .Tews always gave wine with incense in it, to stupify and intoxicate the criminal. The custom originated in the precept (Prov. xxxi. 6.), " Give strong drink unto him that is ready to perish," i. e. " to him who is condemned to death." It would appear from the preceding narrative, that three potions were certainly oifered to our Lord, two when he arrived at Golgotha (Matt, xxvii. 34. and Mark xv. 23.), and the third after he had been for some time on the cross. The first draught, vinegar mingled with gall, was most probably offered to him in malice, and derision of his sufferings ; our Lord refusing to drink of it, the intoxicat- ing draught, which was usual on such occasions, was then presented ; but he declined tasting of either, and drank only of the third, the vinegar, or posca, the common drink of tlie Roman sol- diers ; and which was placed in a vessel near the cross for their accommodation. He was faint and exhausted in body ; and though his powers of mind were the same, he required that his humanity should receive the refreshment proffered to him by the bystander. Although, as we have seen, there appears no difficulty or discrepancy in the accounts of St. Matthew and St. Mark, Michaelis does not hes- itate to assert, that there exists a manifest con- tradiction. He has consequently endeavoured, by conjecture, to reconcile the supposed difference, and has had the singular misfortune to be refuted by himself; by his editor. Bishop Marsh, who has substituted an equally unten- able conjecture ; and, lastly, by the critic of both. Archbishop Laurence. After comparing the two accounts of St. Matthew and St. Mark, Michaelis decides that St. Mark has given tlie correct history, and that St. Matthew's Gospel, wjiich was originally written in Hebrew, was inaccurately translated into Greek. He sup- poses that the words used in the Hebrew Gospel of St. Matthew, were such as agreed with the ac- count given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew's Greek translator. Sup- pose St. Matthew wrote NinnD X'Sn, which signifies " sweet wine with bitters," or " sweet wine and myrrh," as we find it in Mark ; and Matthew's translator overlooked the yod •• in a'hn ; he took it forxSn, which signifies "vine- gar ; " and " bitter," he translated by xo^f ^^ it is often rendered in the Septuagint. Nay, St. Matthew, he propeeds, may have written N( TE 24.] NOTES ON THE GOSPELS. *^179 H'jn, and have still meant to express " sweet wine ;" if so, the difference only consisted in the points ; for the same word, which, when pronounced " hale," signifies " sweet," denotes as soon as it is pronounced " hala," " vinegar." The translator of St. Matthew's Gospel mis- understood the words of the original, but St. Mark has given tlie true account. In this criticism, Michaelis may be considered as having refuted himself; for he tells us (p. 151.), that as the Hebrew original of St. Matthew is lost, a comparison can never be instituted between that and the Greek version ; and tills comparison alone can decide the question, if there is any variation between them. It must be observed in answer, it is not possible to ascertain certainly whether St. Matthew wrote in Hebrew or not. Bishop Marsh has remarked, that the pro- posed Chaldee reading of Michaelis cannot possibly have given rise to the expression in St. Mark's text : neither is the construction of N'^n coiTect. Having pointed out the weak- ness of the other parts of Michaefis's criticism, the learned Bishop has proposed a similar eluci- dation upon the same principle of conjecture. He supposes that the original Chaldee text was N11D3 D'Sn XiDH ; and that Xinn, which means wine, was confused with X^fDH, vinegar; and likewise Nlin, myrrh, with NTiD, gall. In refutation of these hypotheses. Archbishop Laurence observes : " This strange confusion of words, whether attributable to a transcriber or translator, is greater than seems hkely to have happened." Aware of the objection, Bishop Marsh afterwards proposes another illustration, and presumes that the Chaldee text ran thus, XIIOD i:D^D3 XIDH which may be ren- dered, vinum conditum myrrhd. Yet he adds, that as Ton, when a participle, has the signifi- cation of turbidum fieri, as well as that of vinum, when a substantive: and as trj'D^, when a substantive, means acetuni, as well as conditum, when a participle, upon this construc- tion the words may be translated, aceturn turha- tum felle ; still supposing, as in the preceding instance, xiio to be mistaken for XTin. "With respect however to this suggestion," says Arch- bishop Laurence, " may it not be fairly ques- tioned whether CD'DD in ancient Chaldee really signifies " vinegar." No such meaning is affixed to it in Buxtorf 's Lexicon Chaldaic. et Syriac, nor in the Syrochald. Diction, annexed to the Antwerp Bible. In the elder Buxtorf's Lexicon Chaldaic. et Rabbinic, this sense is indeed given to it; nevertheless, not as the ancient Chaldee sense, but as one of a more recent date, as one to be found only in the Rabboth and the Jerusalem Talmud. The time of the compilation of the Rabboth has been fixed by the .Tews to about the year 300 after Christ ; but some Christians place it at a later period. Wolf observes, "Fatendum hoc est. pro antiquitate rei alicujus demonstranda non satis tuto ad Rabboth provocari posse, cum nullo argumento constet, quo tempore hsec vel ilia narratio aut expositio subnata sif. The Jerusalem Talmud is said by Buxtorf to have been composed about the year 2-30, or, according to others, about the year 270 (Wolfii Bib. Hebrcea, vol. ii. p. 683) ; but Lightfoot, in his Hora Heb. in Evang. Matthcei, contends, that it was not written until the fourth century". Schoetgen also, among the apparent contra- dictions of the New Testament, enumerates this between St. Matthew and St. Mark, with respect to the potion oflPered to our Lord upon the cross. St. Matthew, he observes, tells us, they gave liim vinegar, mingled with gall, o?oc iMSTci ;(olrig fie/MY/tiEfov (Matt, xxvii. 34.) St. Mark, that they. gave him ^a/xvQviaftivov ohot' (Mark xv. 24.) Schoetgen would reconcile the two passages by saying, ut myirha una cum felle dicatur admixta potui, atque vinum fuisse aciduin, quod indistincte vinum, et aceium ap- pellari solet. He then goes on to show, that the sour wine was indiscriminately named wine or vinegar ; and the wine offered to our Lord might in like manner be called either wine or vinegar. I cannot but conclude, after an attentive perusal of these and some other criticisms, that the simplest mode of interpreting the passages in question is the best, as being equally con- sistent and satisfactory. The first potion was probably given to our Lord in derision ; the second, the stupifying draught usually adminis- tered to criminals ; and the third called for from the sufferings of the moment. The hyssop mentioned by St. John in the next verse, may perhaps be considered as possibly to allude to one of the types, which were permitted to point out Christ as the typical paschal lamb. The Jews always commenced this feast by the eat- ing of bitter herbs dipped in vinegar, which was considered as emblematical of purity : see Psalm li. 7. It must be observed, that in Matt, xxvii. 34., instead of o^og, many MSS. read ohov. The posca, or common drink of the Roman soldiers, was known by each name : they both convey the same sense'. Note 24.— Part VII. Off THE SUPERSCRIPTION ON THE CROSS. The Christian world is deeply indebted to the accurate and learned Dr. Townson for his '■ BiMlothecaHebr(Ba,Yo\.\\.^.X'&.Q,sxt. Rabboth. " Cent. Chorograph. c. 8]. p. 144. ' See Archbishop Laurence's Sermon on Excess ill PhUological Speculation, p. 39, notes. Marsh's Michaelis, vol. iii. p. 159, and part. ii. p. 127-8. Schoetgen, HorcE Hebraicce, vol. i. p. 236. Adam Clarke's Commentary. Home's Critical Introduc- tion, second edition, vol. iii. p. 115. 180* NOTES ON THE GOSPELS. [Part VII ingenious criticism on the title placed by Pilate on the cross. The apparent discrepancy be- tween the accounts of this title given by the Evangelists, had been urged as an objection against the inspiration and veracity of the sacred writers. The superscription on the cross was written in Hebrew, and Greek, and Latin ; and as the Evangelists all mention the title differently. Dr. Townson conjectured that it was possible it might have slightly varied in each language. As St. Luke wrote for the Gentiles in Achaia, it is probable that he would prefer mentioning the Greek inscription. As St. Matthew addressed the Jews, it is likely therefore that he should use the Hebrew. And as St. Mark principally wrote to the Romans, he would naturally give the Latm inscription. I have observed in my arrangement the order proposed by Dr. Townson. He remarks, the Evangelists all mention this superscription, but every one with some diiference, except in the last words. The King of the Jews. We may reasonably suppose St. Matthew to have recited the Hebrew :— THIS IS JESUS, THE KING OF THE JEWS. And St. John the Greek : — JESUS THE NAZARENE, THE KING OF THE JEWS. If it should be asked, why "the Nazarene " was omitted in the Hebrew, and we must assign a reason for Pilate's humor, perhaps we may thus account for it : He might be informed that Jesus in Hebrew denoted a Saviour (John xi. 49-51.), and as it carried more appearance of such an appellative, or general term, by stand- ing alone, he might choose, by dropping the epithet, The JVazarene, to leave the sense so ambiguous, that it might be thus understood : — THIS IS A SAVIOUR, THE KING OF THE JEWS. Pilate, as little satisfied with the Jews as With himself, on that day, meant the inscription, which was his own, as a dishonor to the na- tion ; and thus set a momentous verity before them, with as much design of declaring it, as Caiaphas had of prophesying, that Jesus should die for the people (John xi. 49-51.) The am- biguity not holding in Greek, the Nazarene might be there inserted in scorn again of the Jews, by denominating their King from a city which they held in the utmost contempt, (John J. 46.) Let us now view the Latin. It is not as- suming much to suppose, that Pilate would not concern himself with Hebrew names, nor risk an impropriety in speaking or writing them. It was tliought essential to the dignity of a Roman magistrate, in the times of the republic, not to speak but in Latin on public occasions (Vale- rius Maximus, b. ii. c. ii. § 2.), of which spirit Tiberius the emperor retained so much, that in an oration to the senate, he apologized for using a Greek word ; and once, when they were draw- ing up a decree, advised them to erase another that had been inserted in it. (Sueton. in Tiberi, c. 71.) The two words were monopoly and emblem. And though the magistrates in general were then become more condescending to the Greeks, they retained this point of state with regard to other nations, whose languages they esteemed barbarous, and would give them- selves no trouble of acquiring. Pilate indeed, according to St. Matthew, asked at our Lord's trial, "Whom will ye that I release unto yon, Barabbas, or Jesus, which is called Christ?" And again, "What shall I do with Jesus, which is called Christ ? " But I judge this to be re- lated, as the interpreter by whom he spake de- livered it, in Hebrew. — (See Wolfius on Matt. xxvii. 2.) For if the other Evangelists have given his exact words, he never pronounced the name of Jesus, but spake of him all along by a periphrasis : " Will ye that I release unto you The King of the Jews ? " " fFliat will ye then, that I shall do unto Him whom ye call The King of the Jews?" Thus he acted in confer- ence with the rulers, and then ordered a Latiu inscription, without mixture of foreign words, just as St. Mark repeats it: — THE KING OF THE JEWS, which is followed by St. Luke, only that he has brought down This is, from the above super- scription, as having a common reference to what stood under it. THIS IS THE KING OF THE JEWS. It is very possible that a better account may be given of the three forms of the inscription ; but I think I am well founded in asserting that there were variations in it, and that the shortest was that of St. Luke, in the Latin. — Townson's Works, vol. i. p. 199. S. Reger has published a Dissertation on the Title on the Cross, and comes nearly to the same conclusions as Townson, who does not however refer to, nor appear to have seen his treatise. He supposes that the inscription varied in each language, and that they might have been written on three several tablets in this manner : — Note 25.] NOTES ON THE GOSPELS. 481 OYTO2: E2TIIV BJ2IAEYS TP.N lOYAAUlN. HIC EST JESUS REX JUD^- ORUM. Luke xxiii. 38. Matt, xxviii. 37. John xix. 19, He mentions many opinions on the imagined difficulty — " Alii enim duos Evangelistas Mat- thsBum et Lucam duo verba oSr^g iaziv, non ex titulo descripsisse, sad sententias perfi- ciendffi gratia adjecisse. Alii vero Marcum et Johannem dicta verba neglexisse ; praeterea tres reliquos cognomen JVazareni ; Marcum et Lucam vero nomen proprium JESUS omisisse, quamobrem ex omnium Evangelistarum descrip- tionibus tres conformes formant inscriptiones, hoc modo: HD'^-in;':! TjSo nv3n priff] r{>tr\ oviog idTiv 'Iijaovg Na'C&Qttiog 6 (iucnlsvg ^ lovdaluiv. Hie est Jesus Nazarenus Rex JudEeorum." — See the Dissertation ap. Crit. Sac. vol. xi. p. 241, &c. Note 25.— Part VIL ON THE NECESSITY OF THE ATONEMENT. He hangs upon the cross, for us, and for our salvation ! The Son of God dies for the restor- ation of man ! The manifested God, who was present at the creation of this scene of his glory ; who, for the sins of one generation of man, brought the deluge of waters upon the earth ; He who was seen in the firmament, commanding the fire to descend upon the Cities of the Plain ; the Dweller between the cheru- bim, the Form which tabernacled in the moving flame, guiding his people through the wilder- ness ; the King of glory, the Lord of angels, the Ruler of the universe, " the Man that was the Fellow of Jehovah," the future Judge of the word, He hangs upon the cross, and offers himself a willing sacrifice for the sins of an offending world. That this Holy and Mighty Being should die as a man, amidst the indigni- ties and cruel mockings of the higher as well as of the lower ranks of his people for the sins of those who pierced him, and of all who in ages to come should beheve in this wonderful atonement, is a mystery so truly sublime, that the intellectual powers of man, while in the body, cannot fully comprehend its effects and benefits. This Wonderful and Holy Being, whose mysterious death we are now contem- plating, is revealed to us, not merely as the Lord of mankind, but as the Superior of angels. Evil spirits knew Him, and fled : good spirits ministered to Him. He spake of the invisible VOL. II. world, as of the scene of existence to which He had been accustomed, and of angels and devils as his obedient or rebellious subjects. It is evident, therefore, that the actions of our Lord, while in his state of humiliation, were the subjects of attention to an innumerable host of intellectual and spiritual creatures who, we may suppose, are all more or less interested in the heavenly sacrifice. Angels in humble sub- mission desired to look into this great mystery ; fallen spirits retained the malignity of their evil nature, saw, believed, and trembled. They fell from their high estate by their own pride and ambition, without external temptation, and they are left to the consequences of their wilful dis- obedience. Man, having been created of a compound nature, and liable to evil, did not, like them, fall away by his own original, innate perverseness, but by the enticements of a supe- rior and evil spirit. For man Christ died — for man there is hope of salvation, and at this solemn moment the seal was affixed to his par- don. Now was the sentence of eternal punish- ment pronounced upon the evil spirits. Satan fell as lightning from heaven ; and the captivity of hell was led captive. The voice of mercy confirmed the angels in their obedience, and taught them also that there was no more sacrifice for sin : and the human race were emancipated from the bondage and degradation of the Fall, and exalted to become, with the angels, the sons of God. Thus was moral order, which had been disturbed through the dominion of evil, by the sin and disobedience of the first Adam, restored to the whole universe by the triumph- ant sacrifice of the second Adam. Sufficient, therefore, is revealed to us to con- vince us of the necessity of this great atone- ment, and to demonstrate to us the holy indig- nation of the Almighty God against sin and sinners. We all carry about within us the sad marks of our fallen nature. The remembrance of some past sin continually arises to embitter our happiness, and to convince us that we have no power to help ourselves. Man requires some otlier atonement, some other intercession. His former sins cannot be cancelled by peni- tence or reformation", the only offering he has it in his power to make ; " the convert and the sinner are the same individual person ; and as " Balgiiy, a.3 quoted by A.rchbishop Magee, p. 04, vol, r. ' 182* NOTES ON THE GOSPELS. [Part VII. such, must be answerable for his whole conduct. His sentiments of himself can only be a mixture of approbation and disapprobation, satisfaction and displeasure. His past sins must still, how- ever sincerely he may have reformed, occasion self-dissatisfaction: and this will ever be the stronger the more he improves in virtue. Now, as this is agreeable to truth, there is reason to conclude, that God beholds him in the same light." Therefore man's redemption must be accomplished by other than himself It is further evident that the blood of bulls and of goats could not take away sin ; they were not of the same nature and origin as man, and therefore incapable of making an expiation for the sin he had contracted. These were only the types and figures of a more perfect sacri- fice — of that holy victim who was appointed before the foundation of the world. Neither could the sacrifice of any ordinary man make satisfaction for us, because it is clear he would only suffer tliat punishment which his own sins had deserved ; and no satisfaction can be made for others, by suffering that which justice re- quires for our own offences. No ordinary man could raise himself from the dead, or procure that redemption for another, which he could not obtain for himself. Neither could any or- dinary man make satisfaction to the violated laws of God by a life of sinless obedience. He only who had power to lay do'wn his life, and take it up again, could procure for man a resur- rection, and deliver him from the eternal death his sins had incurred. He alone, who took upon him human nature, that He might set us an example of human virtue, "who knew no sin," who was perfect and spotless, the Lamb of God, could satisfy the purity of divine justice or reconcile it with his mercy, and the economy of his government. Throughout the whole system of the divine dispensations, the Father uniformly acts by the ministry of the Son, and the Son by the ministry of the Holy Ghost. Had the divine acceptance been wanting to the oblation of our Lord's body, whatsoever virtue it possessed in itself, it would have been in- capable of procuring the pardon of sin, or of redeeming man from its punishment and power. Whatsoever he purchased for us, he purchased of the Father by compact, or agreement" ; and He is now exalted to the right hand of God, to make there his mysterious intercession for the sins of his people. As the second Adam, the blessed Lord took our humanity ; he restored it to its original dignity and innocence, and then made a sacri- fice of it upon the cross, as a vicarious atone- ment for the sins of the first, and through him of all mankind. He was nailed to the accursed tree, the emblem of Adam's transgression, and was crowned with a crown of thorns, the first " See also Whitby, and Scott's Christian Life. fruits of his disobedience. The religion which he died to establish was of an internal, spiritual nature. It was a life of holiness and self-sacri- fice. It required the crucifixion of the whole animal and inferior nature ; and that the motives, and even the thoughts of the heart, should be brought into subjection. It required a new birth, a new life, of which" baptism isthe beautiful ■eioblem, teaching us, that as infants are washed immediately on their natural birth, so must the children of God, with Christ, be born again through the grave and death of sin, into the spiritual kingdom, by water and the Spirit. If, during the progress of life, the animal is allowed to triumph over the spiritual man, then the sin of the first Adam still cleaves to us, and the sacrifice of the second Adam pleads for us in vain. The animal life perishes with the body ; the accountable life exists through eternity. If the natural man be spirit- ualized by the subjugation of the ffesh, he be- comes pure and holy, the companion of angels ; but if he be polluted and degraded by his con- tagion, he then defiles himself, loses the divine properties of his first being, and is fitted only for association with devils and evil spirits. To this fearful condition man was reduced by the fall of the first Adam. To revoke this curse, Christ, the second Adam, became our atonement, by the sacrifice of the whole of the offending, but, in him, sinless nature, upon the tree of the cross : demonstrating to all the world, that the sacrifice of self is the way of salvation, and the most acceptable offering that man can render to his Creator. Deeply do I pity that blind man, who prefers rather to trust to his own merits, than by faith in the great atonement to hope for salva- tion through the blood of Christ. Deeply do I feel for him, when he shall be called upon to appear before the judgment-seat of a rejected Saviour, with all his imperfections, all his frail- ties, and all his violations of duty upon his head, to answer in an unknown state of incon- ceivable glory, before men and angels, for the sins committed in the body ; having spurned the sheltering protection of that MAN who is both a covert from the wind, and a refuge from the storm. How can he hope to escape the wrath of God pronounced upon every offender against his holy laws, when his own beloved Son, as our substitute, who alone bore our sins, underwent such dreadful agonies, both in body and soul? He, who has declared himself of purer eyes than to behold iniquity, has also de- clared, as fully and plainly, and as repeatedly, that " without shedding of blood there is no remission of sins :" and what blood can have been shed for their remission, but the blood of Christ ?. Bishop Watson, in speaking of that arrogant and dogmatical theology, that decrees the re- jection of the doctrine of atonement, as incon- Note 26, 27.] NOTES ON THE GOSPELS. = 183 sistent with the divine attribute of mercy, uses the following just observations: — "We know assuredly that God delighteth not in blood ; that he hath no cruelty, no vengeance, no ma- lignity, no infirmity, nor any passion in his nature : but we do not know whether the requi- sition of an atonement for transgression may not be an emanation of his infinite mercy, rather than a demand of his infinite justice. We do not know whether it may not be the very best means of preserving the innocence and happiness not only of us, but of all other free and intelligent beings. We do not know whether the suffering of an innocent person may not be productive of a degree of good, in- finitely surpassing the evil of such sufferance ; nor whether such a quantum of good could by any other means have been produced""." Note 26.— Part VII. Our Lord, at the time when he made the gracious promise to the criminal on the cross, was reduced to the lowest state of degradation and contempt. He was deserted by all but his beloved disciple, liis mother, and two other holy women, who were standing by the cross, the weeping and agonized spectators of his suffer- ings. His disciples had forsaken liim and fled. The assembled multitude of his enemies and persecutors embittered every pang, by their cruel and exulting mockeries. The Evangelists mention all kinds and classes of people, as if for the purpose of demonstrating the universal rejection of our Lord by the Jewish nation. The people stood beholding — and the rulers with them, deriding — the soldiers mocked him, coming to him, and offering him vinegar — the passers hy reviled him, and railed on him — the chief priests mocked him, with the sciibes and elders — even the very thief on the cross reviled him, and joined in the common mockery. At this moment of general insult and rejection, the penitent thief alone declared his belief in the innocence of the holy Jesus, and made a public confession of liis faith in the divine sufferer. Our Lord's answer to tlie penitent thief fully declared that, although in his human form he was faint and dying, enduring the extreme of pain and torture, he was the Lord of the invisi- ble world, and still retained his divine attribute, the power of forgiving sins. The assembled people loudly and unanimously demanded of him to prove his former pretensions by a miracle. They called upon him to come down from the cross to save himself, and they would believe him. They seemed to consider this as a fair cliallenge. They supposed it impossible " Two Apologies, &c. pp. 466, 467. that any one, who possessed the power, would not use it under such trying circumstances. They therefore required him to release his body from torture, from the nails, and the wood, and come among them. But, ever consistent with himself, and faithful to the duties of his divine mission, instead of complying with their wishes, whicli were confined to temporal objects, he showed the nature of his kingdom by the prom- ise of salvation to a repentant soul. The Jews had frequently threatened to kill Christ, because he asserted his power to forgive sin. " Who can forgive sins," they exclaimed, " but God alone ?" and therefore, according to their own acknowledgment and belief, he still persevered in his divine claims ; and at the point of death proclaimed that their long-promised God was before them, obscured in the form of a man. The forgiveness of the penitent thief may be considered as revealing to us that God's mercy may be extended to the last moments of life ; but we have no reason whatever to pre- sume that it shall be so with any of us. No human being can ever again be placed in the same situation as this criminal. We cannot be called upon to follow our Saviour to Calvary, to witness his dying agonies ; to hear the bitter tauntings of the rabble, and, in tlie midst of derision and suffering, to declare our faith in a crucified Saviour. When Christ shall again become visible to man. He will be seen in his glory, and all the holy angels with him. Let no man therefore be guilty of delaying repent- ance, with the hope of eventual salvation, be- cause the penitent thief was forgiven at the last. The account of the pardoned criminal is related by one Evangelist only, as if the Holy Spirit foresaw the perversion of the passage. " One instance only," to use the language of a celebrated divine, " of the acceptance of a dying repentance is recorded ; one, that none might despair, and only one, that none might presume." Note 27.— Part VII. ON OUR lord's exclamation on the cross. Dr. Edwards thinks that the words were repeated twice. The commentators have been much divided as to tlieir signification. Rosen- mliller considers the words of our Lord as an expression of suffering and of prayer, which he appropriated to himself. Such also is the opinion of Dr. Pye Smith, who both in his excellent Discourse on the Atonement, and in his work On the Person of Christ, considers the words as connected with the sequel and general design of the Psalm, of which it is the com- mencement, and expressing the extinction of all present and sensible comfort. Such also is the generally-received opinion, and the writers 184* NOTES ON THE GOSPELS. [Part VII. in the Cntici Saai, on Matt, xxvii. 46. interpret the Dassage in a similar manner. Lightfoot, however, has proposed another interpretation of our Lord's exclamation ; he would read it, not, " Why hast thou forsaken me, or left me to the feeling of any spiritual desertion;" but, "Why hast thou left me to such hands, and to such cruel usage ?" Dr. A. Clarke is likewise inclined to favor this interpretation. The exclamation of our Lord (Matt, xxvii. 46.) he would thus render: " How astonishing is the wickedness of those persons, into whose hands I have fallen." God is said in Scripture to do, what he permits to be done, and no decisive argument can be drawn therefore from the expression to prove that he was deserted by his Father. He con- firms this interpretation from Mark xv. 34. ; the w®rds of which passage, he observes, agree pretty nearly with this translation of the Hebrew — Elg rl fis syxmihTTEg ; " to what (sort of persons, understood) hast thou left me .'" A literal translation of the passage in the Syriac Testament gives a similar sense : Jld quid dereliquisti me ? " To what hast thou abandoned me ?" And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Q^imre me in opprobrium dedisti? "Why hast thou abandoned me to reproach ?" " It may be objected, that this can never agi-ee with the ifuTl, ' why,' of Matthew. To this it is answered, that Ivarl must have here the same meaning as elg rl, as the transla- tion of noS, lama ; and that if the meaning be at all different, we must follow that Evangelist who expresses most literally the meaning of the original : and let it be observed, that tlie Septuagint often translate nnS by ifarl, in- stead of etg 7l, which evidently proves that it often had the same meaning. Whatever may be thought of the above mode of interpretation, one thing is certain, that tlie words could not be used by our Lord in the sense in which they are generally understood. This is sufficiently evident ; for he well knew why he was come unto that hour, nor could he be forsaken of God, in whom dwelt all the fulness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support, as to leave the human nature fully sensible of all its sufferings ; so that the consolations might not take off any part of the keen edge of his passion : and this was necessary to make his sufferings meritori- ous. And it is probable, that this is all that is intended by our Lord's quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation'^." Note 28.— Part VII. In John xix. 28. we read, " Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst ;" and now, that he hath taken the vinegar, he said, " It is finished," that is, this act was the last circumstance that remained to be fulfilled of all the ancient prophecies and predictions. He took the proffered cup of vinegar, and thereby closed and sealed, by his blood, the Levitical Dispensation, and brought in a more perfect one. " They gave me gall for my meat, In my thirst they gave me vinegar to drink." Ps. Ixix. 21, Even the most minute circumstances of our Saviour's life and death were foretold by the Spirit of prophecy many centuries before his birth, and they have all been literally and ab- solutely fulfilled. See the eloquent passages of Taylor, Horsley, and Porteus, on this section. Note 29.— Part VII. It is singular that our translators have not observed the three modes of expression which the Evangelists have here adopted. Mark and Luke say ^fe'rrj'eiiaf, "he expired." John xix. 30. nagiduitE ri nvsvfxa, "he yielded up his spirit." Matthew xxvii. 50. (xcprix^ ^6 nvev/ua, " he dismissed his spirit." The spirits of mere men are in general violently separated from the body, in a way over which they can have no control : it was for our Lord only to die as the Prince of Life, by an act of supernatural power, and to separate, at his own pleasure, and at his own command, the spirit from the body. ^ Edwards, ap. Doddridge in loc. Smith's Z)js- course on the Atonement, p. 34, 35 ; and Scripture Testimony, &c. vol. ii. part i. p. 357. Rosenmuller in loc. Lightfoot, 8vo. edit. vol. viii. p. 167. A. Clarke, in Matt, xxvii. 46. Note 1.] NOTES ON THE GOSPELS. *18^ PART VIII. Note L- Part VIII. ON THE BURIAL AND RESURRECTION OF OUR LORD. When our first parents disoLeyed the com- mand of God, we are told, that their " eyes were opened." The word in the original lan- guage"", which is thus rightly translated, is ap- plied to the breaking forth of a flower from its calyx. The proper meaning, therefore, of the passage seems to be, that as a flower bursts forth at the appointed season from the dark- ness and imprisonment of the enclosing calyx, so did our first parents enter upon an entirely new mode of existence, when they had taken of the forbidden fruit. We are unable to form any adequate idea of their condition in a state of innocence. Our notions are so uniformly derived from experience, that we cannot, from the intended indefiniteness of the language of Scripture, represent to ourselves the primeval innocence and happiness of a sinless state. Whatever it might have been, the narration of the Fall assures us of this important fact, that their condition in their new existence arose out of the state of their minds, in their former paradise. They desired evil before they com- mitted an act of sin, and thus began an unfit- ness for remaining in a spiritual and perfect state: they accomplished the act which was forbidden, and thus completed that unfitness. The account of the Fall shows us that the prin- ciple of evil being admitted into the heart, and ruling there, renders man unfit for the im- mediate presence of God, in a spiritual or heavenly condition, and therefore banishes us from heaven by its own nature : and those, therefore, who die under its influence, carry with them into an invisible state, an eternal incapacity for the enjoyment of that place or state, to which Christians will be exalted. As our first parents carried with them, into the new and fallen condition, into which sin had brought them, the memory of their transgres- sion, the consciousness of the justice of God, and all the same powers of reasoning, will, "■ np3 from an Arabic root, " protuberavit flos, vel pressius, rosa quae crepantem jam calycem ef- findit, indeque eminere, et protuberare incipit. Hinc transfertur ad oculus, nominatim catuli, quum eos prima vice aperit qua velut calyce efRso patent, nam tunc vibrantissima catulorum acies, deinde hominum, quorum oculi protuberante acie perspi- caces facti sunt." Nova V. T. clavis, Johan. Henric. Meisner, vol. ap. Gen. iii. 5. VQL. II. *24 reflection, and the other intellectual faculties, which they had before exercised and perverted — in like manner shall all their descendants enter upon their future life, with the conscious- ness of their relative situation with respect to the Almighty, with the memory of the actions done in their state of probation, and with all the powers and faculties which now enable them to think, act, and reason. If the soul be immortal, its properties and powers must be immortal also. The man continues the same, both in the present and future stages of his existence, so long as the same consciousness, memory, and powers are united''. The doctrine of the resurrection of the body is one of the most important in the Inspired Volume, and as such a visible demonstration of its truth has been vouchsafed to us in the Patriarchal, the Levitical, and Christian Dis- pensations. The resurrection of the body of Christ is an earnest of our own resurrection, and shows us in what form we shall arise from the dead: for we are assured that we shall be like unto him. As the second Adam rose from the dead with a real body, so shall he also "cause the fashion of our body of humiliation to be made like unto his body of glory, according to the energy of his power, subduing all things to himself." The resurrection shows to us the manner in which we shall be clothed with a body, which shall be suited to the invisible world. It has completed the chain of evidence which convinces us of our immortality. It demonstrates, by an undeniable fact, the cer- tainty of our future existence, and the unjus- tifiable folly of those who live in this stage of their being without preparation for the next. It is the one indissoluble link which unites heaven and earth. In proportion to the importance of this fun- damental doctrine has ever been the discussion respecting its evidence and truth. Various objections have been at various times adduced, for the purpose of impugning the truth of the different accounts of the resurrection given by ^ I have not thought it necessary to allude here to the curious questions which have been agitated, respecting the nature of the body of Adam before he fell ; and whether we sliall rise from the dead in the same form, or whether the resurrec- tion body will be surrounded with a glory, such as clothed the form of the man who is represented by Ezekiel as appearing between the cherubim. — ■ See on these points, Lord Barrington's Essay on the Dispensations, 1732, p. 11, note. ■^ Horsley's Four Sermons on the Resurrection, p. 219. 186* NOTES ON THE GOSPELS. [Part VIIl the Evangelists. These may be all classed under the separate heads of— difficulties arising from the conciseness and studied brev- ity of the Evangelists — from the accounts of the angels, whether they were the same or different — from the terms used by the Evangelists to denote the respective times, when the several parties who attended at an early hour at the sepulchre set out, or arrived there— and like- wise the difficulty which arises from the de- scription of the tomb. These objections will be discussed in the notes to this part, which has been arranged after a most careful and repeated investigation of the several plans of harmonies, proposed by the principal writers on the subject. It may, however, be necessary to premise, with respect to the first principal diffi- culties now mentioned, that the Evangelists ■wrote without any intention of giving a harmo- nized narrative of all the occurrences which took place on the morning of the resurrection. Each mentions more particularly the circum- stances which he considered most important to be known by those whom he addressed ; and, in most instances, one seems to supply what the other had omitted. The intention of St. Matthew was, to coun- teract the impression produced by the falsehoods of the high priests, and the keepers of the sepulchre. St. Mark notices those things of which St. Peter, under whose inspection his Gospel was written, must have been an eye- witness : and St. Luke takes up the narrative of events on the day of the resurrection where St. Matthew left off, and introduces another party, who came later to the sepulchre ; and adds some things which took place on that day, which St. Matthew had omitted. John added some events in which liimself had been more especially concerned, and which he had wit- nessed. The second difficulty, the appearances of the angels, has been considered as the most im- portant, but without just reason. We are un- acquainted even with the laws of animal life ; we know of some facts, and deduce some in- ferences, but of the laws of life we still remain io-norant. It ought not, therefore, to excite surprise that we cannot comprehend the laws of angelic life. These beings might have be- come visible or invisible at pleasure ; or they might at pleasure have altered their appearance. The same angel spirit who assumed a terrible countenance to overawe the guards might have put on a mild and tranquil aspect when he ad- dressed the women. Other angels might have been attending, though they were invisible while their companions spoke : and though a short time only elapsed between the arrival of the second party, and the departure of the first, no diffi- culty can be justly drawn from the inquiry, whether it was the same angel or another? The general conclusion, however, is, that the angels of St. Matthew and St. Mark weri5 different. The angel mentioned by Matthew, xxviii. 1., sate in the porch of the tomb, and had assumed a terrible appearance to overawe the guard ; but the angel, Mark xvi. 5., was another withinside the sepulchre, in the inner apartment. The two angels spoken of by John, XX. 11., were seen some short time after those mentioned by Matthew and Mark (Matt, xxviii. 1. and Mark xvi. 5.), but whether they were the same, or different, cannot possibly be ascer- tained. Neither can it be determined whether the angels wlio manifested themselves to the second party of women, recorded by St. Luke, xxiv. 4., were the same or different. Tiiey are represented as appearing like lightning, with a raiment white as snow — as young men clothed in long white garments, the appointed guar- dians of the crucified body of their Lord, and the happy spectators of his glorious and tri- umphant victory over death, and the powers of darkness. The third difficulty, respecting the time, will be discussed in the notes to the seventh section. The fourth difficulty is local, and has arisen from want of sufficient attention to the particu- lar structure of the holy sepulchre ; which con- sisted of two parts, the porch, or anti-chamber, from which a narrow passage led into the inner vault, or tomh, where the body was deposited. Matthew critically distinguishes rdqiog, " the tomb," from /ifij/nElov, "the sepulchre," in general. The other Evangelists use .wj'rjua, and fivrjfxtXov indiscriminately''. This difficul- ty will be more particularly considered in the notes to the twelfth section. In reply, however, to all the general objec- tions which have been made to the minor cir- cumstances here alluded to, we may assert, with the utmost boldness and confidence, that we have abundant and every requisite evidence to convince us of the truth and certainty of the fact, of the resurrection of the body of Christ. It would be impossible to enumerate the many writers who have illustrated this subject, and demonstrated the certainty of the fact. The last" who has discussed it has considered the various proofs, as they may be derived, — 1st, From the prophecies of Jesus, that at a certain time he was to rise from the dead. 2d, From the fact that at this precise time his body was, by the confession of all who had access to know, not to be found in the sepulchre in which it had been laid, altliough the most effectual precaution had been taken to prevent its removal. 3d, From the positive testimony of the dis- ciples, that after this time they frequently saw him, conversed with him, and received from •^ See Schleusner, Cranfield, and Townson's notes. * Cooke's View of the Evidence of the Resur- rection. Note 1.] NOTES ON THE GOSPELS. *187 him those instructions upon wliich they acted in publishing- his Gospel. 4tb, From the success which attended their preaching-, founded upon the alleged fact that he had actually risen. All of which arguments are considered at great length, in an admirable and forcible man- ner. Mr. Home-'' too has summed up the col- lective evidence in support of this great event •with his usual perspicuity. " If we peruse," he observes, " the history of that event with care, we must conclude either that Christ arose, or that his disciples stole his body away. The more we consider the latter alternative, the more impossible it appears. Every time, in- deed, that our Saviour attempted to perform a miracle, he risked his credit on its accomplish- ment : had he failed in one instance, that would have blasted liis reputation forever. The same remark is applicable to his predictions : had any one of them failed, that great charac- ter which he had to support would have re- ceived an indelible stain. Of all his predic- tions, there is none on which he and his disciples laid greater stress, than that of his resurrection. So frequently, indeed, had Jesus Christ publicly foretold that he would rise again on the tlaird day, that those persons who caused him to be put to death, were acquainted with this prediction ; and, being in power, used every possible means to prevent its accomplish- ment, or any imposition on the public in that affair. " After the crucifixion and death of Christ, the chief priests applied to Pilate, the Roman governor, for a watch, and sealed the sepulchre in which the body was deposited. By this guard of Roman soldiers was the tomb watched ; and on the resurrection of Christ, they went and related it to the chief priests, who bribed them with money, promising to secure their persons from danger, and charged them to affirm, that Christ's disciples stole his body away while they were sleeping, (Mattliew xxviii. 11-15.) This flight of the soldiers, theii- declaration to the high priests and elders, the subsequent conduct of the latter, the detection and publi- cation of their collusion with the soldiers by the apostles, and the silence of the Jews on that subject, who never attempted to refute or to contradict the declarationsof Christ's disci- ples — are all strong evidences of the reality and truth of his resurrection. A few additional considerations will suffice to show the false- hood of the assertion made by the chief priests. " On the one hand, the terror of the timid dis- ciples, who were afraid to be seen, and the paucity of their number ; on the other hand, the authority of Pilate and of the Sanhedrin ; the great danger attending such an enterprise as the stealing of Christ's body, the impossibil- / Introduction to the Critical Study, &c. vol. i. p. 595, &c. ity of succeeding in such an attempt, both from the number of armed men who guarded the tomb, and also from the lightness of the night, it being the time of full moon, at the great annual festival, when the city was full of people, and many probably passed the whole night (as Jesus and his disciples had done) in the open air, the sepulchre also being so near the city as to be enclosed within the walls ; all these circumstances combine to render such an imposture as that, which was palmed upon the Jews, utterly unworthy of credit. For, in the ■first place, is it probable that so many men as composed the guard would all fall asleep in the open air at once ? 2. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when, according to the Ro- man military laws, it was instant death to be found in such a state ? 3. Could they be so soundly asleep as not to awake with all the noise which must necessarily be made by re- moving the great stone from the mouth of the sepulchre, and taking away the body ? 4. Is it at all likely that these timid disciples could have had sufficient time to do all this, without being perceived by any person ? How could soldiers, armed, and on guard, suffer themselves to be overreached by a few timorous people? 5. ' Either,' says Augustine, ' they were asleep or awake : if they were awake, why should they suffer the body to be taken away ? If asleep, how could they know that the disciples took it away ? How dare they, then, depose that it was stolen ? ' From the testimony of the ene- mies of Christianity, therefore, the resurrection of Christ may be fully proved. "Further, the conduct of the priests and elders towards the soldiers evidently implies a convic- tion that our Saviour was actually risen. They were now certain that he was not in the tomb. If there had been any suspicion that his dis- ciples were in possession of the dead body, these rulers, for their own credit, would instant- ly have imprisoned them, and used means to recover it, which would have quashed the report of his resurrection for ever. There can be no doubt, therefore, of their conviction that he was actually risen from the dead. If Jesus had appeared to the priests and rulers, it could have served no good purpose, as they were already convinced of the fact, but would not acknowledge it to the people. Supposing that his appearance to them, afler his resurrection, would have changed their minds, and induced them publicly to confess the truth, the testimony of the priests and rulers would have been very suspicious to posterity ; it would have been said that they were influenced by some politi- cal motive. Besides, this would have weak- ened the testimony of the disciples ; for the men who bribed the soldiers could secretly have bribed the.m; therefore the support of the priests and rulers would have rendered the declaration 188* NOTES ON THE GOSPELS. [Part VIII of the chosen witnesses suspicious. Their inveterate opposition to the cause, and violent persecution of the Christians, remove all sus- picion of priestcraft and political design. If the disciples had agreed to impose upon the world in this affair, common sense would have directed them, first to spread the report that our Lord was risen from the grave, and then to employ an individual, whom they could trust, to per- sonate him, and to appear before the multitude in such a manner and at such times as would not endanger a discovery : as our Lord never appeared to the multitude after his resurrection, this removed all suspicion that the disciples had contrived a scheme for deceiving the people. " These considerations show tliat our Saviour's appearance, after he rose from the dead, only to a competent number of witnesses, who were intimately acquainted with him before his de- cease, is a circumstance highly calculated to es- tablish the truth of his resurrection to posterity. " The character of the apostles also proves the truth of the resurrection of Jesus Christ ; and there are nine considerations which give their evidence sufficient weight, viz. " 1. The condition of these witnesses. — They were not men of power, riches, eloquence, or credit, to impose upon the world. They were poor, and mean, and despised : they were also incredulous of the fact itself. It is evident, that though our Saviour foretold his resurrec- tion, yet after his death the disciples did not expect it, and therefore were with difficulty convinced of its reality. But as it was a subject of the highest importance to them and to the world, they obtained the fullest satisfaction of its truth. Intimately acquainted with his person after his resurrection, they felt his body, fre- quently examined his person, renewed the private conversations which he had with them before his decease, and enjoyed an intimacy with him, as removed the possibility of their being deceived. "2. The number of these witnesses. — This was more than sufficient to establish any fact. When St. Paul published a defence of our Lord's resurrection, he declared to the world that Jesus appeared to five hundred witnesses at one time ; and he appealed to a number of them, who were then alive, for the truth of his assertion. Could all those men agree volun- tarily to maintain a vile falsehood, not only altogether unprofitable, but also such as involved them in certain dishonor, poverty, persecution, and death ? According to their own principles, either as Jews or Christians, if this testimony, to which they adhered to the last moment of their lives, had been false, they exposed them- selves to eternal misery. Under such circum- stances, these men could not have persevered in maintaining a false testimony, unless God had wrought a miracle in human nature to enable impostors to deceive the world. "3. The fads, which they themselves avow: — not suppositions, distant events, or events re- lated by others, but real facts, which they have be- held with their own eyes. " That .... which vve have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life declare we unto you." (1 John i. I. 3.) " 4. Observe the tribunals before which they gave evidence. The members of these tri- bunals were Jews and heathens, philosophers and rabbis, courtiers and lawyers. If they had been impostors, the fraud would certainly have been discovered. " 5. The place in which they bore testimony. — It was not at a distance where it would have been difficult to detect them if they asserted a false- hood ; but at Jerusalem, in the synagogue, in the prsetorium. " 6. The agreement of their evidence. — These witnesses were separated from one another : many of them were imprisoned, separately examined, severely tried, and cruelly tortured, yet they all agreed in every part of their testi- mony. In no instance whatever did they con- tradict either themselves or one another; but cheerfully sealed with their blood this truth, — that they saw and conversed with Jesus after he was risen from the dead. Every person, possessed of common sense, must see the absolute impossibility of this agreement among the witnesses, if the subject of their testimony had been a falsehood. " 7. The time when this evidence was given. — It was not after the lapse of several years, but only three days after our Saviour's crucifixion, that they declared he was risen — yea, even before the rage of his enemies was quelled, and while Calvary was yet dyed with the blood they had shed. If the resurrection of Christ had been a fraud, it is not likely that the apostles would have come forward in open day, and thus pub- licly have affirmed it. "8. Consider the motives, which induced them to publish the fact of Christ's resurrection : — It was not to acquire fame, riches, glory, or profit. — By no means. On the contrary, they exposed themselves to sufferings and death, and proclaimed the truth from a conviction of its importance and certainty. " 9. Lastly, the miracles performed by these witnesses in the name of Jesus, and in con- firmation of their declaration concerning the resurrection of Jesus, are God's testimony to tlieir veracity. No subject was ever more public, more investigated, or better known, than the transactions of the apostles. St. Luke, an historian of great character, who witnessed many of the things which he relates, published the Acts of the Apostles among the people who saw the transactions. It would have blasted his character to have published falsehoods which must instantly be detected ; it would have ruined the credit of the Church to have Note 1.] NOTES ON THE GOSPELS. a 89 received, as facts, notorious falsehoods. Now the Acts of the Apostles were written by St. Luke, received by the Church, and no false- hood was ever detected in that book by Jew or GentOe. The primitive fathers attest its truth and authenticity, and heathen authors record some of tlie important facts which are related by the sacred historian. In the second chapter, we are informed that the apostles, who were known to be unlearned fishermen, began to speak tlie several languages of those people, who at that time were assembled at Jerusalem from different countries. When the people were astonished at this undoubted proof of inspiration, the apostles thus addressed the multitude: — 'Ye men of Israel, hear these words ! Jesus of Nazareth, a man approved of God among you, by miracles and signs (which God did by him in the midst of you), as ye your- selves also know — this Jesus hath God raised up, whereof we are all witnesses.' To the gift of tongues, as a proof of inspiration, was added a number of undoubted miracles, in con- firmation of this testimony concerning Jesus Christ, which are related in the Acts of the Apostles, and were published among the people who witnessed them." Though these arguments are apparently sufficient to satisfy the most determined skeptic, we are by no means contented to rest the merits of this cause upon general statements alone. As the Evangelical narrative has been so frequently objected to by the opponents of Christianity, many writers who have been as willing as the most resolute skeptic to abandon the cause of Christianity, if they had deemed it on inquiry to be unworthy of support, have devoted so much attention to this part of the inspired history, that every incident recorded, and every word that relates it, have been repeat- edly examined with the most acute and diligent attention : and the result has been, to place the authenticity of the sacred story on the firmest foundation. The principal embarrassment in the history of the resurrection arises from the account of the time at which the women came to the sepulchre. It was long supposed that they came there together, and a great difficulty was consequently felt, as to the one angel men- tioned by Matthew and Mark, and the two men- tioned by St. Luke. Lightfoot has endeavoured to reconcile this apparent discrepancy, by sup- posing that they saw one angel, as they went together, sitting on the entrance stone, and another in the inside ; a solution which appears by no means-satisfactory. The reasoning by which the later harmonizers have concluded that there were two, and not one party of women only, will be given in the notes to the second section. By one of those singular coincidences which sometimes occur, three competent and learned men were engaged at the same time in study ing the scriptural account of the resurrection. These were Pilkington, a country clergyman, whose work is a monument of patient investiga- tion ; Doddridge, the weU-known author of the Family Expositor ; and West, a layman ; whose Treatise on the Resurrection will always be valued by those who would understand the evidences of their religion. These three writers, unknown to each other, aU came to similar conclusions respecting two companies of women, fllr. West's work was actually published when PUkington's was ready for pub- lication ; and the latter has directed his reader to correct one of his sections, in consequence of Mr. West's obsers-ations on the resurrection. The section itself had been printed off. Dr. Doddridge had but just published the part of his Expositor, containing the Gospels, and at the end of his postscript to this part of his work, he thanks Mr. West for the advantage he had derived from his labors, and points out in what respects they had differed from each other. The only variation with respect to the two parties of women is, that Doddridge supposed them to have left the city by different ways, and therefore that they did not meet till they arrived at the tomb. As it may seem necessary to give some account of the several theories of the three authors who have so deeply studied this subject, (before the plan I have adopted be considered,) I shall give here the abstract of the harmonies of the resurrection proposed by West, and by Dr. Townson ; the elaborate work of the latter being a correction, and a more systematic arrangement of the whole account laid down by the former. To these I shall add that of Mr. Cranfield, of Trinity coUege, Dublin, who, in a prize essay on the subject, proceeded with great attention once more through the whole mass of reading necessary to enable him to decide on some minute points in which he differs from Dr. Townson. In the disposal of each event in this Arrangement, no notes wOl be requisite where the harmonizers are agreed ; where they differ, the reasons will be assigned. I have endeavoured to express in the titles to the sections, the conclusions to which I have been led from the perusal of these authors. The best abstract of Mr. West's plan is that compiled by Dr. Doddridge, in tlie postscript to the first part of the Family Expositor. " During the time of our blessed Redeemer's lying in the grave, several of the pious women who had attended him from Galilee, together with some of their female friends and acquaint- ance at Jerusalem, agreed to meet at his sepul- chre early on the morning of the third day, to embalm the body. Mary Magdalene, the other Mary, Salome, and Joanna, were principal persons in this appointment : the chief care of preparing, that is, pounding, mixing, and melting 190* NOTES ON THE GOSPELS. [Part VIII. the spices, was left to Joanna and her company, who were to he there about sunrising ; whereas the two Marys and Salome (of whom Matthew and Mark chiefly write) came thither, ngwi, be- fore the appointed time early in the morning, or as tlie day dawned, in order, d-e^Qriaui, to view the sepulchre, that they might judge whether they and their companions could be able to remove the stone which closed it, or whether it would be necessary to call in other assistance, as they then knew nothing of the guard which was set upon it. While these three women last mentioned were on their way, Jesus arose, when the angel had opened the sepulchre and struck the guards into amazement and conster- nation ; the consequence of which was, that some of them went to the Jewish rulers, and joined in contriving and propagating the sense- less falsehood of the body being stolen, and others went into other parts of the city, and told the matter as it really was. In the mean time, the angel disappeared, and Mary Magda- lene, approaching the sepulchre, discerned from some distance that the very large stone that stopped it was rolled away, and, concluding from thence that the body was removed, left the other Mary and Salom6 to wait for Joanna and her company, while she herself ran to Peter and John, to acquaint tliem with what she had discovered. While she was gone, these two (the other Mary and Salom6) went toward the sepulchre, and entering into it, saw, to their great astonishment, an angel, who told them that Jesus, whom he knew they sought, was not there, but was risen from the dead, and gave it them in charge to go and acquaint his disciples with it, and to let them know that he would give them a meeting in Galilee. The greatness of their consternation prevented them from saying any thing immediately to any one, even to some of their own company, who might pass and repass within their view at least, and so occasioned a delay which left room for some other circumstances. Just as they were on their return, Peter and John came (perhaps passing by them at some distance,) and Mary Magdalene followed them. John at his first arrival only looked into the sepulchre ; but when Peter came and entered it, John went in too, and from the circumstances in which he saw things, believed that Jesus was risen ; though the angel (who could appear or disappear at pleasure) did not render himself visible to either. They returned to the city ; and Mary Magdalene, who was now alone, stooping down to look into the sepulchre, saw two angels; but (perhaps imagining they were two young men, whom'curi- osity or accident might have brought thitlier) took little notice of them, and continued weep- ing in deep thought and distress, till Jesus appeared, and made himself known to her in those very remarkable words, John xx. 17., which Mr. West illustrates with some very peculiar observations^. Leaving her very suddenly, our Lord appeared to the other Mary and Salom6, whom he permitted to embrace his feet, comforted them under their fear, and renewed the assurance the angel had given them, that he would meet his disciples in Galilee. While these things were passing at some distance, and the scene at the sepulchre was clear, Joanna and the women who brought the spices (and of whom Luke only writes) came, and entering into the sepulchre, at first saw no one in it, till the two angels, who a few minutes before had appeared to Mary Magda- lene, made themselves visible to Joanna and her attendants, and assuring them of the resur- rection of Jesus, reminded them how it had been foretold by himself, with the previous circumstances of his sufferings, but gave them no charge concerning the information to be carried to the apostles ; that having been com- mitted to the others. Yet (as it was natural to suppose they would) some of this second company ran to the city, and, by whatever accident it happened, reached the eleven, and some other disciples who were with them, before the two Marys and Salome arrived, telling them (which was all they could tell them), that they had seen a vision of angels, who asserted that Jesus was alive. Peter, on this, ran a second time to the sepulchre (Luke xxiv. 12.), and not entering as before, but only stooping down and looking into it, he saw no angels, or any thing else but, rd 6d6via xetfieva /ii6va, ' only the linen clothes lying ' there, on which he returned ; and just on his making that report, the two disciples who went that day to Emmaus, or some from whom they received their information (Luke xxiv. 22-24.), left the place before the arrival of the two Marys and Salom6 ; who retarded, as was hinted above, by some unknown accident, (perhaps by guess- ing wrong as to tire place where they might ^ " Mr. West observes, that this text, ' I am not yet ascended,' &c. comprehends in a few words a variety of most important hints, which have not commonly been taken notice of in them ; particu- larly that our Lord intended by them to recall to the minds of his disciples the discourse he had with them three nights before, in which he explained what he meant by going to the Father (John xvi. 28.) ; and by twice using the word ' ascend,' de- signed to intimate, that he was to go up to heaven, not merely in spirit, as the pious dead do, but by a corporeal motion and translation, and that it would be some time before he took his final leave of earth by this intended ascension ; all which weighty ex- pressions and predictions concur with a thousand other circumstances to show how impossible it was that such an apprehended appearance should have been merely the result of a disordered imagination ; a consideration which Mr. West illustrates at large, as he also does the mistaken apprehension of the disciples, who, when some of their companions, whose veracity they could not suspect, testified they had seen the Lord, thought his body was not risen, but that it was only his spirit that appeared to them. " Note 1.] NOTES ON THE GOSPELS. ^191 find the largest company together,) at last, how- ever, reached them, and made abundant satis- faction for the little delay (for all might perhaps have passed in an hour), by assuring them, not only that they also had seen an angel, who informed them of their Lord's res- urrection, but that Jesus himself had appeared to them, and had even permitted himself to be touched by two of them." This is Mr. West's scheme of this important story; and the reader will perceive, that it chiefly differs from that of Dr. Doddridge in these two circumstances : — ^That it supposes the women to have made two different visits to the sepulchre, and, in consequence of that, two distinct reports ; whereas his unites them, (though he does not suppose they came all together, but that they met there): and that it also makes Peter to have run to it twice, of which there can be no reasonable doubt, though Dr. Doddridge, before he perused Mr. West's plan, had incorporated Luke's account with that of John, relating to his running thither with John, on Mary Magdalene's first report. Dr. Townson prefaces his plan by observing, that the chief difficulties which occur in the evangelical history of the Lord Jesus, from his death to his ascension, are found in the morn- ing of his resurrection. The events related of it fell within a short space of time, and were nearly coincident, or quickly successive to each other. They are told briefly, and but in part, by the Evangelists, with few notes of time or order in the Gospel relative to anotiier. It can- not therefore excite surprise, that learned men have judged variously of their connexion, and have pursued different methods of reducing them into one narrative. Many of them have succeeded so far as to show by a very probable arrangement, that the Gospels are wholly recon- cileable with each other. This is an important point ; yet what may suffice to prove that there are not characters of disagreement in the facts recorded, may not quite satisfy us that they are altogether rightly methodized. Mary Magdalene is mentioned by St. Mat- thew, St. Mark, and St. John, as going early to the sepulchre on the first day of the week. St. Mark joins two others with her; Mary the mother of James, and Salome the mother of Zebedee's children. He names these three ; and his context will not allow us to suppose that there was any other person of their party. St. Luke, who speaks of a greater number of women going to the sepulchre, has so guarded his account of them as not to include the three just mentioned; and what is said by him of their vision and behaviour at the sepulchre is totally unlike any thing that is related of the two Marys and Salome. If these things can be made to appear evident, from a comparison of the Evangelists, we must then, in justice to them, consider the women as going to the sep- ulchre in a less and larger company. I shall now subjoin, however, a summary of the arrangement proposed botli by Dr. Townson and Mr. Cranfield, and add a table of Scripture passages. The reader will be then able to perceive, at one view, the variation of the Ar- ranger from both, and his agi-eement or dis- agreement with either. The following is a summary of Dr. Townson's proposed arrange- ment : — Section I. — Friday Evening. Our Lord's disciples, and the women that had followed him from Galilee, were not absent from his crucifix- ion, " They stood beholding afar off." Only his Virgin Mother, Mary her sister, mother of James and Joses, and Mary Mag- dalene, with the disciple whom Jesus loved, and to whose protection he then recommended his mother, are mentioned as venturing to approach his cross. But when Joseph of Arimathea had obtained leave from Pilate to inter the body, the Gali- lean women in general followed it to the sepul- chre, and saw where and how it was laid. They then hastened to the city, to purchase and prepare spices that evening, for anointing it as soon as might conveniently be done after the Sabbath ; which, as beginning about sun- set, was then coming on. But Mary Magda- lene and the other Mary, two of those who had been standing by his cross, did not depart with the rest. They continued " sitting over against the tomb." Section II. — Saturday. — Towards the close of this day, which was the Jewish Sabbatli, the chief priests and Pharisees, with Pilate's per- mission, set a guard upon the sepulchre, which was to secure it till the end of the third day. The same evening, when the Sabbath was over, Mary Magdalene, and the other Mary, who had lost their opportunity before, bought their share of spices, with the concurrence of a third, Salom6, the mother of Zebedee's chil- dren, who had probably been engaged the fore- going evening in attending and supporting the mother of our Lord, whom he had recommend- ed to the protection of her son, the beloved disciple. Section III. — Sunday Morning. — Very early the next morning, and probably before the time settled for opening the sepulchre, these three women hastened to visit it by themselves. The two Marys set out before it was daylight, I presume because they lodged further from the sepulchre than Salome, whom they called upon to accompany them ; and while they were on tlieir way, an angel descended, and rolled away the stone that closed the entrance of the tomb, and Christ arose. 192* NOTES ON THE GOSPELS. [Part VIII. The g-uard, terrified at the sight of the angel, retired from the sepulchre as he approached it, and, when they were a little recovered from their consternation, quitted the garden in which it stood. The women arrived when the soldiers were gone, and at the rising of the sun. On drawing near to the sepulchre they perceived that the stone was rolled away: and Mary Magdalene, concluding that the body was removed, hurried back to tell Peter and John. When she was gone, the other Mary and Salome came to a resolution of examining more exactly; and ventured into the sepulchre, in the first part of which, it being divided into two, they beheld an angel sitting on the right side, wJio bade them not be afraid, assured them that Jesus was risen from the dead, and sent a mes- sage to his apostles by them. Having heard his speech, they hastened out of the sepulchre and to a distance from it, with fear and great joy- Soon after came Peter and John ; and, having inspected the tomb, without seeing the angel, or speaking to the women that had seen him, departed. Section IV. — Sunday Morning. — Mary Mag- dalene followed, as fast as she was able, and when they went away, staid behind weeping at the sepulchre ; then, after a little pause, stooped down, and looked into the tomb, where two angels were sitting, who asked her why she wept ; to whose question having returned an answer expressive of her anxiety about the body of our Lord, she drew back, and saw him standing by her, but at first did not perceive who he was. He quickly made himself known to her, and sent a message to his apostles by her. Section V. — Sunday Morning. — Mary Mag- dalene, in going to communicate her happy in- telligence to them, fell in again with her two friends, the other Mary and Salome. In their way Christ met them, and bid them " All hail !" He then permitted them to embrace liis feet, and repeated the substance of the message to the apostles, which the angel, seen in the sep- ulchre, had delivered to the two latter. While these things were doing, a party of the guard came into the city to the chief priests, by whom, and a council of the elders called together, they were instructed what re- port they should spread on this occasion. Section VI. — Remaining Transactions of Sunday Morning. — Another company of women, at the head of whom was Joanna, came now to the sepulchre. Some of these had been ready to set out early for it. But while they were collecting their whole party, and proceeding slowly in waiting for each other the time, which they had probably agreed on for meeting there to anoint the body, might be a little past. They therefore ex- pressed no wonder, as had the former party, at seeing the tomb open. Their surprise was, when tlaey had entered and searched it, not to find the body of the Lord Jesus ; when two angels stood by them, and assured them that he was risen, and reminded them of a prophecy concerning his own death and resurrection, which they had heard him utter in Galilee. The women recollected the prophecy, and went and reported " all these things unto the eleven, and to all the rest" Other evidences of the Lord's resurrection had been laid before them by the two Marys and Salom6, but to little purpose. So strong were their prejudices, that the words of the women seemed to them as idle tales. Yet St. Peter was so struck with their ac- counts, that he ran to the sepulchre, to see if he could there behold the angels of whom they had spoken. Section VII. — Sunday Afternoon and Eve- ning. — It is not said in what time of this day our Lord appeared to St. Peter; but it was probably after Cleopas and his companion were set out from Jerusalem. These two were joined on the road by a stranger, whom they discovered at Emmatis to be the Lord himself. On this discovery they hastened back to Jeru- salem, to the apostles assembled privately with some others of the disciples, and found them in possession of the fact respecting St. Peter. They then began to relate their own story, when the Lord himself stood in the midst of them, and having composed their minds, alarmed at his appearance, and having satisfied their doubts, left tliem full of joy that they had seen the Lord, Section VIII. — The six Days following that of the Resurrection. — It is not recorded that our Lord showed hmiself to any of his disciples during this interval. He seems to have left them to the testimony of those who had seen him ; and they endeavoured to persuade their brethren of the reality of his resurrection, but without working a thorough conviction in their minds. Among those who had been absent when he appeared on Sunday night, was St. Thomas, who spoke his own and the sentiments of others in declaring, that nothing sJiort of ocular demonstration could clear up his doubts. Section IX. — The Octave of the Resurrec- tion.— On this day the apostles were assembled probably in the same place, plainly at Jerusa- lem, and with others of the disciples, when the Lord came to them as before, the door being again fastened, and reproved them, at least in addressing himself to St. Thomas, " for their unbelief and hardness of heart, because they N0T£ 1.] NOTES o:n' the gospels. ^193 believed not them which had seen him after he was risen." St Thomas with all humility con- fessed Ms offence, and no more difficulty re- mained with him and those of the company who were in the same situation. It is likely that our Lord now appointed the time and place in Gali- lee, where they should see him again. Sectio>' X. — The time in which the Disci- ples were in Galilee. — The apostles then left Jerusalem, and went into Galilee ; and it seems as if they were allowed to communicate the de- sign of their going to many of the followers of Christ, and that a multitude of them resorted to the mountain in GaUlee, where he had promised to meet them. As soon as tliey beheld liim, they paid their adoration to him. Some, how- ever, that had not seen him before, and then saw him at some distance, were not without their doubts of his bodily presence. But he graciously came and conversed with them, and satisfied aU, that it was he himself, risen from the dead. He then declared, that alL power was given unto him in heaven and in earth. Sectio>' XI. — The Disciples still in Galilee. — Before the disciples quitted Galilee, our Lord again showed himself to seven of them, by the lake of Tiberias. He there signified in what manner St Peter should die, and that St. John should long survive. Section XII. — From the Return of the Dis- ciples to Jerusalem to the Ascension. — The dis- ciples went back to Jerusalem, earlier I pre- sume than was necessary to prepare for the feast of the Pentecost (Acts xs. 16.), and that therefore they v.'ent by a divine direction. While they were assembled there, Christ in- structed them in the things pertaining to the kingdom of God ; and when the fortieth day, including that of his resurrection, was come, he led them out as far as to Bethany ; and he lifted up his hands and blessed them ; and, while he blessed them, he was parted from them, and carried up into heaven, and sat down on the right hand of the Majesty on high. The disciples having paid their adoration to him, returned to Jerusalem with srreat joy, and passed their time in tlie temple, praising and blessing God, and preparing their hearts for the promised descent of the Holy Spirit upon them, who was to enable them to go forth and preach the glad tidings of salvation successfully to Jews, Samaritans, and Gentiles. Mr. Cranfield has arranged his Harmony in twelve sections, the titles of which sufficiently explain the alterations he proposes in the dis- position of events given by his learned prede- cessor. Sectio>' I. — The women (ilary Magdalene, TOL. n. *25 Mary the mother of James, and Salome) set out to view die tomb — an angel descends — opens the tomb — Christ rises from the dead. S£CTio>' II. — The women arrive — and see the stone taken away — Mary, concluding that the body of Christ had been removed, runs to inform the disciples — the other two women remain behind — the transactions at the tomb during Mary Magdalene's absence. Sectio.v III.— Peter and John, in conse- quence of Mary Magdalene's report, set out with Mary Magdalene for the sepulchre — they examine the tomb, and depart — Mary Magda- lene stays at the tomb — Christ appears to her. Sectio>" IV. — Mary Magdalene goes with the message she received from Jesus, and falls in with the other Mary and Salome, who were waiting for her at some distance from the sep- ulchre — Jesus appears to the three, and sends a message to the disciples — as they are going, the watch report to the chief priests — the trans- actions at the tomb. Section V. — Besides the three women already mentioned, another company of Gah- lean women arrive, after these events, at the sepulchre — what then took place at the tomb — Luke collects briefly the testimony of both parties — the disciples continue incredulous — some of the disciples visit the tomb. Section VI. — Christ appears to St. Peter — the two going to Emmaus — who go to the dis- ciples — Christ appears to all. Section VII. — The rest of the disciples are incredulous — particularly Thomas. Section "VT^II. — Christ appears to all — Thomas believes. Section IX. — Christ appears to the disciples in Gahlee. Section X. — The disciples still in Galilee — Christ appears to them at the sea of Tiberias. Section XL — Christ appears to all the apostles at Jerusalem. Section XII. — Christ leads his disciples as far as Bethany — commissions them to prosely- tize all nations — and ascends to heaven. It is not necessary to insert here the plan of the Arranger ; it is given in the titles to the respective sections. If these titles should be regarded by any as too minute, he would reply, his object has been to examine every incident, and every supposed difficulty in the fullest manner. 194* NOTES ON THE GOSPELS. [Part VIll. TOWNSON. Cranfield. Arranger. Section I. Section L Section I.— Part VIII. Friday Evening. — Resurrection. Friday Evening. — REsnRRECTioN. From the Death of Matt. Mark Luke John Matt. Mark Luke John Christ to his Ascen- sion into Heaven. xxvii. 55. XV. 40. xxiii. 49. xix. xxviii. 1. xvi. 2. xx. 1. 56. 41. 2. 3. 4. Matt, xxvii. 57-60. Mark xv. 42-46. 25-27 Luke xxiii. 50-54. 57. 42. 50. 38. xxvii. 52. John xix. 38, to the end. 43. 51. 53. 58. 43. 52. 38. Section II. 44. Mark xv. 47. 45. 38. Luke xxiii. 55. 59. 46. 53. 38. 39. Section III. 40. Luke xxiii. 56. 60. 46. 53. 41. 54. 42. Section IV. 47. 55. Matt, xxvii. 61. 56. 61. Section V. Matt, xxvii. 62, to the end. Section H. Section II. Section VI. Saturday — Conclusion of the Sab- Saturday — Conclusion of the Sab- Mark xvi. 1. bath — Sabbath over. bath — Sabbath over. Matt. Mark Luke John Matt. Mark Luke John Section VII. xxvii. xvi. xxviii. xvi. xx. Matt, xxviii. 1. 62-66. 3,4. 1,2. Mark xvi. pai-t of ver. 2. 1. 5-8. 5-8. John XX. part of ver. 1. Section IIL Section III. Section VIII. Matt, xxviii. 2-4. Easter Morning. Easter Morning. Matt. Mark Luke John Matt. Mark Luke John Section IX. xxviii. 1. xvi. 2. XX. 1. xvi. xxiv. 12. XX. 3-6. Matt, xxvii. part of ver. 52, 2-4. 14. and ver. 53. 2. 9. 3. 14-17. Section X. 4. 1. Mark xvi. part of ver. 2, 2. and ver. 3, 4. 5. John XX. part of ver. 1. 5. 6. 6. Section XL 7. 7. 8. 8. John XX. 2. 2-9. Section XII. Matt, xxviii. 5-7. Section IV. Section IV. Mark xvi. 5-7. Sunday Morning. Sunday Morning. Section XIII. Matt. Mark Luke John Matt. Mark Luke John Matt, xxviii. 8. XX. xxviii. XX. 18. Mark xvi. 8. 10-17. 9-15. Section XIV. Section V. Section V. John XX. 3-10. Matt. Mark Luke John Matt. Mark Luke John xxviii. xvi. 9. XX. xvi. xxiv. Section XV. part of 17. 1-9. John XX. part of ver. 11. 18. 10. 10. 11. Section XVI. 9-15. 11. John XX. part of ver. 11, 24. ver. 12, 13, and part of ver. 14. Section VL Section VL Section XVII. Matt. Mark Luke John Matt. Mark Luke John xvi. xxiv. xvi. 12. xxiv. 34. xx. Mark xvi. 9. 1-10. 13-16. John XX. part of ver. 14, 10. 10. 12. 16-35. and ver. 15-17. 10. 11. 11. 19. 36-40. 19. Section XVIII. 12. 40-43. 20. Matt, xxviii. 9, 10. 23. John XX. 18. Note 1.] NOTES ON THE GOSPELS. *195 TOWNSOJJ. Cranfield. 1 Arrangeb. Section VII. Section VII. Section XIX. Evening of Easter-day. Evening of Easter-day. Matt, xxviii. 11-15. 1 Cor. Mark Luke John Matt. Mark Luke John Section XX. XV. xvi. xxiv. XX. xvi. XX. Luke xxiv. 1-3. 4,5. 13. 34. 24,25. Section XXI. 12. Luke xxiv. 4-9. 13-33. 19. Section XXII. 34-36. 37-39. 40. 19. 20. Mark xvi. 10. Luke xxiv. 10. 41,42. 43. 20. 21-23. Section XXIII. Mark xvi. 11. Luke xxiv. 11 . Section VIII. Section VIII. Section XXIV. Between Easter and next Sunday. Between Easter and next Sunday. Luke xxiv. part ofver. 12. Matt. Mark Luke John Matt. Mark Luke John Section XXV. xvi. 13. XX. xvi. XX. 24. 13. Luke xxiY.part ofver. 12. 25. 24,25. Section XXVI. Mark xvi. 12. Section IX. Section IX. Luke xxiv. 13-32. First day after the Resurrection. First day after the Resurrection. Section XXVII. Matt. Mark Luke John Matt. Mark Luke John Mark xvi. 13. xvi. 14. XX. xxviii. Luke xxiv. 33-35. "1 26. 16-18. 27. Section XXVIII. 4 28. Luke xxiv. 36-43. 29. John XX. 19-23. Section X. Section X. Section XXIX. Matt. Mark Luke John Matt. Mark Luke John John XX. 24, 25. xxviii. xxi. 16-18. 1-24. Section XXX. Mark xvi. 14. Section XI. Section XI. John XX. 26-29. Matt. Mark Luke John 1 Cor. Mark Luke Acts Section XXXI. xxi. XV. xxiv. i. Matt, xxviii. 16, 17, and 1-24. 7. 44-49. 49. 4. 5. part of 18. Section XXXII. John xxi. 1-24. Section XII. Section XII. Matt. Mark Luke John Matt. Mark Luke Acts Section XXXIII. xxviii. xvi. xxiv. XX. xviii. xvi. xxiv. i. Acts i. 4, 5. 44-48. X. 50. Luke xxiv. 44-49. 19. 15. 18. 15. 6,7. 20. 16. 18. 2. Section XXXIV. 49. 17. 18. 49. 20. 19. 50. 19. 15. 20. 16-18. 50,51. 19. 52. 20. 52, 53. 9-11. Matt, xxviii. part of ver. 18, ver. 19, 20. Mark xvi. 15, to the end. 12. Luke xxiv. 50. to the end. Acts i. 6-12. 19. 51. John 52, 53. .XX. Section XXXV. 20. 30,31. John XX. 30, 31, and 30, 31. xxi. 25. xxi. 25. xxi. 25. 196* NOTES ON THE GOSPELS. [Part VIII It does not appear necessary to enter into any detailed examination of the harmony pro- posed by Hales, Newcome, Macknight, or Doddridge. The first of these agrees generally "vvith Townson— Newcome's plan is among the number studied by Cranfield, as are also those of Macknight and Doddridge. Since Mr. West's publication indeed, the differences have been very few, and are so entirely questions of opinion, that their decision does not in the least affect the veracity of the Evangelists''. Thus — it cannot be made evident at what exact time our Lord showed himself to St. Peter on the day of his resurrection, but all are agreed as to the fact. We may, in short, consider the question respecting the consistency of the four Evan- gelists, to be completely set at rest by the labors of these learned authors. They have left little more to be done by their successors than to incorporate the results of their labors, and thus make their researches and their dis- coveries familiar to the common reader. They will always be enumerated among the most eminent illustrators of the Sacred Volume. They have consecrated their jewels to the service of God, and their offerings will ever shine among the most brilliant ornaments of his holy temple. Note 2.— Pakt VIII. Mark xv. 42. iijilag ysvofiivTjg, " the early evening being now come," or "being imme- diately past," for the word yevo/iivTjg has both these meanings. The early evening began at three in the afternoon, and continued till sun- set ; or till about six, and a little after. The late, or second evening, began at six, and lasted till nine. Both evenings are called 6i///« : but St. Luke describes the earlier evening by a periphrasis, and that which began at sunset by the proper name among the Greeks, kaniqa, Luke xxiv. 29. Note a— Part VIII, In Isaiah liii. 9. we read, — " He made his grave with the wicked. And with the rich in his death." On referring to the original, it will be ob- served that the word CD''i>tJ'T may be the dual '' When this part of the work was going to press, I procured a work entitled The JYeio Trial of the Witnesses. It revives many of the exploded and long-answered objections — urges no new remarks — and does not appear worthy of more especial notice. Assertion supplies the place of argument, as is usual in the great majority of books of this nature. number, and that j,'ty"t is the singular. The construction therefore may be, "His death shall be with two criminals, and with one rich man'." This rendering adds great force to the prophecy. The peculiar providence of God ordained, that our Lord should suffer on a day succeeded immediately by the Jewish Sabbath, and in a place where an honorable disciple of his had a sepulchre, so lately hewn in the rock, that no one had ever been laid in it. These things decided at once where the body should be de- posited, when leave to dispose of it had been obtained by Joseph. His own-, new sepulchre was nigh at hand. Had it been at a distance, the case would have been altered. The follow- ers of our Lord v/ould have been inclined to carry his body first to the house of some friend, where they would naturally suppose they could perform the ceremonies previous to interment with more honorable tokens of respect. But while they had been studying to complete them with order and decorum, the Sabbath would have come on ; and then, wherever the body was, it must have remained till that day of rest was over, and the third was begun, on which he was to rise from the dead. A providential concurrence of circumstances compelled them to take it directly from the cross to a place that best suited the great event of the third day ; and where, in the mean while, the Jewish rulers had access to it, and before the beginning of that day set a guard upon it, as a testimony against themselves. If Joseph of Arimathea h?.d not begged the body, it would have been buried in the common grave with the male- factors. In making this request, it is not prob- able that he could have been actuated by the idea that he was thereby fulfilling a prophecy. We must consider the circumstance as one of those minute and apparently accidental events, which demonstrate to us that the providence of God overrules all the actions of man to the accomplishment of his own purposes. Note 4.— Part VIII. ON THE OPINION THAT "TWO PARTIES OF WOMEN VISITED THE SEPULCHRE." As these are the first passages in which the different women are severally referred to, we may take the opportunity of inquiring whether that opinion may be considered as correct, which has within the last century been so stren- uously defended, — that there were two parties of women who attended at the sepulchre. We ' See Doddridge in loc. and Schoetgen on the manner in which the ancient Jews interpreted the passage, Hor. Hch. vol. ii. p. 552, 553. — Lightfoot's HaTmony, 8vo. edit. vol. iii. p. 168. Note 4.] NOTES ON THE GOSPELS. 197 must first examine the accounts of the number which were present at the crucifixion, and at the interment of the body. The women named in this part of the Gospels, besides the Vii-gin Mother of our Lord, are tliese : — Jlary Magdalene, whose name occurs in all tlie Gospels, and, except John xix. 25., is con- stantly mentioned first. Mary the mother of James the Less, and Joses, supposed to be Mary the wife of Cleo- pas, the sister of our Lord's mother, John xii. 3o. ; and if so, the Evangelists all speak of her. Salome, the mother of Zebedee's children ; compare Matt xxvii. 56. with J\Iark xv. 40. St. Mark only has given us her name. Joanna, the wife of Chuza, Herod's steward, mentioned by St. Luke only, viii. 3. and xxiv. 10. The blessed virgin mother of Christ ha\"ing been recommended by him, while she stood by his cross, to the protection of St. John ; the mother of this his beloved disciple seems pointed out by that recommendation, as the proper person to attend and support her in the extremity of her grief, and to be with her at his abode, when he had conducted her tliither ; and it is further probable that Salome bore this part in the melancholy offices of that evening, because St Matthew mentions only tlie two Marys, with whom she is naturally joined, as sitting over against the tomb after the inter- ment ; St. Mark also mentions only these two on that occasion ; whence we presume that she was not with them when they followed the body to the sepulchre. The Galilean women, who had attended the body of our Lord to the sepulchre, and seen how he was laid, then went back to the city, to prepare spices and ointments before the com- mencement of the Sabbath, that they might be ready for use on the morning after it. To pre- pare these spices was probably little more than to purchase them, according to a remark of Dr. Lardner ; for in so populous a city as Jerusa- lem, where there was a constant, and often a sudden demand for them, they would be sold ready compounded. Short, therefore, as the time was before the Sabbath began, it would be sufficient for this purpose. And that the women did so employ it is manifest from St Luke, whose words literally translated run thus : — " And the women also which came with him from Galilee followed after, and beheld the sepulchre, and how his body was laid ; and being returned, prepared spices and ointments. And they rested indeed the seventh day, according to the commandment ; but on the first daj' of the week, very early in the morning, they went into the sepulchre, carrying the spices which they had prepared." — Luke xxiii. 55, 56. xxiv. 1. On which words Grotius observes, that nothing can be clearer than that the spices were purchased by these women on the evening TOL. II. before the Sabbath, and not after it But this, which is so clear of the Galilean women in gen- eral, is to be understood with an exception of tliree of them ; Salome, Mary Magdalene , and Mary the mother of James. It is probable, as hath been shown, that SaIom6 was not in the procession to the sepul- chre ; and it is no less probable, that the two Marys did not quit it with the other Galilean women. Matt, xxvii. 59-61. The words of St. Matthew seem to imply, that even after the closing of the sepulchre, they still lingered near it, till it was too late to purchase their spices that evening. The fact is certain that they purchased none till the Sabbath was past Let us now consider the objections which have been, or may be made to tliis arrangement It may be said, if we divide the women into two parties, it is not easy to apprehend how they could have been at the sepulchre without any sight of each other ; since aU the Evangel- ists assign nearly the same time for their coming thither. It is to be remembered, that the verb sg/ofitti, used by the Evangelists, bears the sense of " going " as well as " coming ; " and it here means, the time when the women went from their several houses ; in which case there is no difficulty in conceiving the means that may have kept the two parties asunder, as long as we suppose it requisite. Let us but consider the situation of certain places in Jerusalem, and we shall find it not only possible, but probable, that these things should have fallen out as they have been stated ; and indeed that they could not well have hap- pened otherwise, if we may rely on a map of that city, not of arbitrary construction, but com- piled from ancient documents. In Zebedee's house, Salome, whether then his wife or widow, would abide with her son St John. It stood very near to that which tlie map of Dr. Town- son, which is here referred to, calls the Dung- gate ; which opened the nearest way to the sepulchre from that part of the town. In this house would be deposited the spices prepared on the preceding evening by her, Mary Mag- dalene, and the other Mary, as the most con- venient place from wliich they might be taken to the sepulchre. Her friends, the two Marys, who had staid at the sepulchre by themselves on Friday evening, probably lodged together, in an interior part of tlie city, at least more remote from the Dung-gate, and on that account went forth before it was clear daylight, that they might be in good time at Zebedee's house ; from which, when all things were ready, they and Salome proceeded to the sepulchre, so as to be there at the rising of the sun. The lodgings of Joanna, whose husband was steward to Herod, we may fix in or near the palace ; the _ direct way from which to the sepulchre was through the Gate of the Valley. It is seen, at once, that this palace and Zebedee's house 198* NOTES ON THE GOSPELS. [Part VIII. were in different quarters of the city. They, therefore, who started from either, had little inducement to make such a round, as would be necessary to call at the other ; when it was supposed they would all meet at the sepul- chre. The map of Dr. Townson shows also, that the distance from Herod's palace to the sep- ulchre was at least twice as much as from Zebedee's house. If, therefore, the three women that went from the latter to the sep- ulchre, and reached it about six, were half an hour in going, they who set out from the palace, at the same rate of walking, twice the distance, would be there half an hour later. But we can hardly believe them to have been thus expe- ditious, as to have arrived but half an hour after the first party. Early in the morning, as Joanna and one or two of her friends were prepared to set out, they had to wait for others, who might live at some distance, or not be quite so punctual ; and, when they were col- lected, the women of GalUee, and the women of Jerusalem, if any of them were slow walkers, the rest could get on no faster, if they were to keep together in a body. We may therefore well allow near an hour between the arrivals of the two companies at tlie sepulchre ; and tliis is amply sufficient for all that is supposed to have happened in the interim. The errand of the women, who had seen an angelic vision, was to the apostles ; of whom, St. John would dv/ell in his own house, that had been his father Zebedee's. Nor was St. Peter's far from him, John xxii. 2. To tlaese the women would first repair, as Mary Magda- lene had before. And wherever the rest of the apostles were to be found, unless the path towards their lodgings lay through the Gate of the Valley, which we have no reason to suppose, the company that first retired from the sepul- chre could not meet the other advancing towards it. Herod's palace may be admitted to have been where the map places it. It may seem more questionable, how the site of Zebe- dee's house, originally, we may imagine, an obscure building, could be recovered, when the whole city had been razed to its foundations. But Jerusalem stood on the risings and sink- ings of very uneven grounds, intersected as well as encompassed with walls, the bases of which would remain ; and thus the parts into which it had been distributed, and the contents of each division, were more easily recollected and ascertained, than if the like calamity had befallen a city built on a plain. And the Chris- tians who had retired to Pella, and the moun- tains beyond Jordan, before the siege, being- returned to it after its destruction, would be guided by certain standing marks to the struc- tures which they had before held in veneration. And to rebuild them as near as might be in the old places, and call them again by their old names, might be no unpleasing consolation to those who resettled in the fallen city. Nor from the desolation of Jerusalem to the present day has the succession of its Christian inhab- itants been ever long interrupted; often as it has changed its masters, and suffered by its conquerors, Romans, Persians, Saracens, Mamalukes, and Ottomans. If fable had added its conceits to traditionary truths in these mat- ters, yet I do not find that it has interested itself about Zebedee, or told any thing of him that required his presence, or an abode for him at Jerusalem. The true reason why a house is assigned him in it seems to have been, that he really had one, the same probably which his son, St. John, called his own house (John xix. 27.) ; it might come to them from their ances- tors ; and Zebedee, though he resided in Galilee, might feel the usual reluctance to part with ills inheritance, and that in the holy city. It might even be more valuable to him and his friends, at the great festivals, and on other occasions, than the price of a dwelling in such a part of the city. In order therefore to illustrate tliis plan. Dr. Townson has given in his elaborate work a very satisfactory map of Jerusalem, on which we may rely, as it is not one of arbitrary construc- tion, but compiled from ancient documents, by Villalpandus. In this map are distinctly pointed out the site of the house of Zebedee, of St. Mark, of St. James, and St. Thomas. Villalpandus was a learned Spaniard of Cor- dova, well known for the Commentary on Ezekiel, and Designs of Solomon's Temple ; and celebrated by many authors of name for his skUl and accuracy in these researches. Among other eminent men who have adopted his to- pography of Jerusalem as the most satisfactory, is Bishop Walton, in his Polyglott. These four houses that are numbered in Dr. Townson's map, and did not come properly under the consideration of VUlalpandus, are from the view of Jerusalem, given by Cotovicus, an eminent civilian of Utrecht, who visited Palestine in the year of our Lord 1598. Though in this view he sets down the Dung- gate not as it stands in Villalpandus, but as in the present city, much changed in situation and shape fi'om its ancient form ; yet he places the houses in question precisely as they are dis- posed in Villalpandus's map, near to a line by which he distinguishes the course of the wall that divided the old city from Mount Calvary. Herman Witsius says of him, that he examined Jerusalem with curious eyes. And so certainly tliought a traveller of great note, who was there about twelve years after him, our coun- tryman, Mr. George Sandys. For the draw- ings of Cotovicus of the temple, of the holy sepulchre, and other parts of Jerusalem, are closely followed in Sandys' Travels ; and the praise which Mr. Maundrell bestows on the Note 4.] NOTES ON THE GOSPELS. ^199 latter for exactness in these matters belongs equally to the other. The map of ViUalpandus, with the addition of tlie houses from Cotovicus, illustrates the in- cidents of the morning of the resurrection, as if it were fabricated for tliat very purpose. And yet we may venture to affirm, that these learned men had not the most distant idea of the use to which their designs are applicable. Their notion, it may be presumed, was the same as was generally entertained, that the women all went to tlie sepulchre in one company, which is not particularly favored by either place sep- arately ; and, when they are thus united, is rather discountenanced by them ; for hence it appears, while all the women were hastening to the same place, how much time some of them must lose by going to join the others, for the sake of setting out with them. The history not being framed to tally witli the map, nor the map with the history, their undesigned agree- ment adds to the credibility of both. Leaving, however, all arguments of this na- ture, let us consider the more authentic evidence derived from the sacred narrative itself, that the women were divided into two parties. These, for the sake of method and clearness, shall be reduced under certain heads. 1. St. Mark's account of the women that went to the tomb on the morning of the resur- rection, does, in just construction, exclude all but those whom he names. He speaks of these women, or some of them, in the five following places. First, " There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the Less, and of Joses and Salome ; " XV. 40. Secondly, " And Mary Magdalene and Mary the mother of Joses beheld where he was laid ;" xv. 47. Thirdly, " And when the Sabbath was past, Mary Blagdalene, and Mary, the mother of James and Salome, bought sweet spices, that they might go and anoint Mm ;" xvi. 1. Fourthly, " And very early in the morn- ing of the first day of the week they go unto the tomb;" xvi. 2. Fifthly, "Now Jesus, having risen early the first day of the week, appeared first to Mary Magdalene ;" xvi. 9. 2. St. Luke's account does not include the women named by St. Mark ; it bears tokens of being the description of an entirely distinct company. In speaking of the women that attended the body of Christ from the cross to the tomb, St. Luke does not say, the women also that came with him from Galilee ; but, as we shall find if we consult the original, " women also that came with him from Galilee" (Luke xxiii. 55.), there being no article accompanying yvyaZy.eg, which therefore allows us, with good reason, to conjecture that he intended to com- prehend only the majority, not the whole com- pany of these women, in liis subsequent account of them ; nor at present does he mention any of them by name. He speaks of them as fol- lows : " And women also tliat came with him from Galilee followed after, and beheld the tomb, and how his body was laid ; and, being returned, prepared spices and ointments." 3. The accounts given of the conduct of the women, when they arrived at the tomb, imply a first and second company. And besides the vision to Mary Magdalene alone, there were two angelic appearances and speeches, each to a diflFerent set of women, in the tomb. St. John says, that when Mary Magdalene saw the stone taken away from the tomb, " she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, ' They have taken away the Lord out of the sepulchre, and we know not where they have laid him,' " xx. 2. As these words evi- dently imply that the other women who came to the tomb with Mary Magdalene felt the same disappointment and concern with her in the same situation ; so also they clearly show, that, before the women entered the tomb, they were very well assured that the body of Jesus was not in it. They imply another thing : that so early was the arrival of the women at the tomb, that they had not the smallest idea that any of his friends would be there before them to get it open. But this wiU receive stiU greater confirmation from the two subsequent positions. 4. The accounts given of the behaviour of the women in the tomb are accounts of two diiferent parties. The women, whom St. Matthew and St. Mark speak of, were affrighted, not only at the first sight of the angel, but after he had done speaking to them. Both Evangelists repre- sent them as hastening away from his pres- ence, by going out quickly, and fleeing from the tomb. But the women described by St Luke were calm and composed ; and if they had recovered such presence of mind while the angels were yet speaking, there is no reason to imagine that, having heard such happy intelligence, they were then seized with a sudden terror, and fled from the tomb trembhng and amazed. St. Luke's words certainly convey no such idea of their departure from it. 5. The speech of the two angels, considered as spoken to a subsequent company, has an obvious propriety. It would be presumption to affirm, antece- dently, what the two angels ought or ought not to have spoken ; but when we have their speech before us, we may examine and judge, whether tlie circumstances of it suit better with the whole company of the women, or with one part of them, not exactly in the same situation with the other. If the women did not visit the tomb all together, the going thither of Joanna and 200* NOTES ON THE GOSPELS. [Part Vlll. her party has been rightly placed, after Mary Magdalene had left it a second time, and when our Lord had showed himself to her. And but a short space intervened between this going thither, and his meeting the two Marys and Salom6, saying unto them, " All hail !" At tliis juncture it was that the two angels were addressing themselves to Joanna and those who had just searched the tomb with her. When therefore Christ was not only risen, but had ap- peared in that body which the Father had raised from the grave, it might well be asked of those, who were much perplexed because they found not his body where it had been deposited, " Why seek ye the living among the dead? " In every point of view, then, the division of the women into two distinct companies, going successively to the tomb on the morning of the resurrection, corresponds exactly with the evangelical accounts of tlie incidents of that morning. It embraces all the circumstances related of the women, and of the angels seen by tliem, and unites the whole into one intel- ligible, consistent history. See, botli for this and the subsequent notes on the following sections, Cranfield's Harmony of the Resurrection, and Dr. Townson's Dis- courses, with their references. Note 5.— Part VllL We read, in Matt, xxvii. 59-61, " And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock : and he rolled a great stone to the door of the sepulchre, and departed. And (or, But) there was Mary Magdalene and tlie other Mary sitting over against the sepulchre." The words seem to imply an opposition between the departing of Joseph, and the abiding of the two women ; and that this sitting over against the tomb was sub- sequent to the closing of it with a great stone. This solemn act could not force them away from the object of tlieir grief. They still lin- gered as near to it as they could, sitting on the ground. And in this posture of mourning they continued, till reverence for the Sabbath obliged them to retire ; when it was too late to prepare their contingent of spices. — Dr. Townson, vol. ii. p. 86. the morning when he arose, sufficiently proves that they had not anticipated any other obstacle to the embalming the body, but tliat which might be occasioned by the size of tlie stone. They were utterly unprepared to meet with a guard, or to find the seal of tlie Sanhedrin on the tomb. This conduct, however, of the rulers of the people, was attended witli many important ad- vantages. They satisfied themselves that the dead body was safely lying in the tomb, before they proceeded to place the seal. Their testi- mony, therefore, that our Lord was really dead, must have corroborated in the strongest manner the great truth of the resurrection, and tliat our Lord had risen, as the apostles declared ; for no common power could have eluded the jealous caution of the rulers, or have escaped the pro- verbial vigilance of a Roman guard. Their sealing the sepulchre also prevented the viola- tion of the tomb, by any of the guard themselves, who might have been tempted to steal the spices in which the body was enclosed. Note 6.— Part VIII. This conduct of the Pharisees and chief priests compelled them also to become unwilling witnesses of tlie resurrection of our Lord. The attempt of the women to enter the sepulchre on Note 7.— Part VIII. The word rjydQaaav properly signifies not "they had bought," but "they bought." The Vulgate renders it " emerunt." Mary Magda- lene and the other Mary had staid at the sep- ulchre till it was too late to buy their spices ; but both they and Salom6 took the earliest op- portunity of procuring them after the Sabbath was over; that is, after six o'clock in the evening of Saturday, the day preceding the resun'ection. The word was rendered " had bought," by our translators, on sufficient au- thority ; for the perfect tense is sometimes used in tliis manner. — (See Chandler on Matt, xxviii. 17.) It is, however, most probable, that they supposed this translation to be absolutely necessary to render the Evangelists consistent witli themselves. In Luke xxiii. 56., they read that the spices were prepared before tlie evening of the Sabbath. They supposed, according to the general notion, that there was one party only of women ; and imagined there would be an absurdity in so translating Mark xvi. 1., as if that one party had procured additional spices after the Sabbath. Whereas it is by a scrupu- lous adherence to the plain meaning of tlie Scripture that all difficulties are removed. The comparison of these two passages might alone have been sufficient to show that there were two parties of women. This seems to have escaped the attention of Mr. Valpy ; who, in his valuable edition of the Greek Testament, ob- serves, that the word ought to be rendered as if it was preterpluperfect. His argument is derived from Luke xxiii. 56., wiiich refers only to the other party of women. Note 8.] NOTES ON THE GOSPELS. *201 Note 8.— Part VIII. ON THE TIME WHEX THE WOMEX SET OCT FOR, A>T ARRIVED AT, THE SEPULCHRE. We now come to the question concerning' the time when the women set out for, and reached, the sepulchre. This difficulty, like all others, vanishes on a careful examination of the language of tlie Evangelists. Lightfoot" has attempted to illustrate the various expressions of the Evangelists, which describe the time when the women came to the sepulclire, from the distinction of twilight among the rabbins. His reasoning is founded on the old supposition, that there was but one part}'' of women; and is, besides, arbitrary and unsupported by authority. To inquire more accurately into the time, we must endeavour to ascertain the full meaning of the terms which are used by the Evangelists. The words of St. Matthew are, oipe da au66it.rotv, ir^ IriKfotay.ovari el; jidup aaSSi'xTO))', i^lde. "Late after' the Sabbath, at the dawning of tlie first day of the week." Tf^ inicpiuay.ovari, " at the dawning," is used for (Tvv rfi £0) emcfoiTy.ovari, " along with the dawning morn." '?lWs — the proper meaning of this word seems to be, that they set out from their homes at this time. The word eo/ouai signifies both, " to go to," or, " set off to," as well as, " to arrive at," any place. Mark xvi. 1, 2. toC diuysvofiii'ov aaSSdrov, l.iuv TTQuJL T^j (iiag aa66(j.TO)P. " After the Sabbath was thoroughly past, very early on the first day of the week." Here Siaysvouii'ov aa68uTov, is explanatory of Matthew's oipe aaSSdruv: dta in composi- tion sti-engthening the signification. IT§o)i: in- cludes the whole time of the early watch ; and, " The distinction of twilight among the rabbins is thus given by Lightfoot; — 1. N'^riB'T NnS"X <• The hind of the morning, the very first percept- ible light of the dawn, the women went towards the sepulchre." 2. p^S nSjH I'3 "I'n'iya '■ when the ditference between purple and white may be distinguished." 3. nii'On I^X^i^O "when the east begins to lighten." 4. nariD "I'JD " sun-rise." According to these four phrases we may interpret the evangelical narratives. St. Matthew says, tij iTiipoirixovari, "as it began to dawn." St. John says, TTQun ay.oria; tVi oyo>;;, " early in the morn- ing, while it was yet dark." St. Luke"s expres- sion corresponds to the third, oo.Soot; jia&iog, " very early in the morning : " and St. Mark uses a phrase corresponding to the fourth, Jiav nomi, •• very early in the morning;" and yet ai«T£t'/tavroe tou i/'.iov, "at the rising of the sun." — Lightfoot's Works, Dr. Bright's edit. vol. ii. p. 3.59. ' The word owi ought to be translated " after," "late after," or "long after;" for the Sabbath araong the Jews ended on the Saturday night, when it could not be dawning towards the first day of the week. Schmidius has quoted Plut. in jXuma, oipi Tov {iani/JuK /oovov, " after the time of the king; " and Philostratus, oWi tmj- Toohxwv, " after the Trojan war." — See also Bos. Exercit. ap. Bow- yer, p. 134. VOL. n. *26 to mark the dawn, Mark adds Uav, "very," which is especially put elliptically for evvv/ov llai',hy Mark liimself, i. 35. "very far in the night." The 7T0b)t was the epithet given to tlie last watch, from three in the morning to six ; the time therefore implied by St. Mark was proba- bly about four o'clock, or a little after. Luke expresses the time, r-i] (5t ,«(« rwy aaS66iicav ogOoov 8u6iog. " On the first day ot the week, while the rising [sun] was itt-pT sunk beneath the horizon. The morning twilight begins as soon as the sun arrives within eighteen degrees below the horizon, for then the smallest stars disappear. This phrase also is used by the best classical writers: Aristophanes, Thucydides, Aristides, &c. use it, and Plato explains it, ^H ov ttqoii en icFTiv ; navi fiev ovv — bgdoo; ^adv;. "Is it not yet early — surely it is — the rising [sun] is deep." — Crito, p. 32. It is not, however, of so much importance to consider, in this place, the passage of St. Luke, as he relates the time at which the second party proceeded to the sep- ulchred John expresses the precise time of the nguit or " early watch," differently from Mark. Tf^ de ftia Twv aaSSdnn', Tiooit, crxoilug irt oiiai,;. " On the first day of the week, early, while it teas still darky This is more definite than St. Mark. .Tzorto should not be rendered " dark," as in our translation. It is a diminutive of crxoTog. Jlooii, in'' rpi, ol avv Tsv/sai, d'ot^r^-/- Oeyreg. " Early about mom, they armed with their weapons," where iW rjot seems to be a contraction of vrcoffumy.ovarjg ioj, " sublucente Aurora." The first part only of the second verse of Mark xvi. is inserted in this section, on the supposition of Townson, and more particularly of Cranfield, who considers tie latter clause only to relate to the arrival of the women at the sepulchre, while the former refers to the time of their leaving home''. The principal difficulty in reconciling these various accounts arises from the expression here used by St. Mark, the word eo/ouca being supposed, by commentators, to signify both to arrive at the sepulchre, or to leave their own homes to go there. "Those who support the latter opinion," says Mr. Cranfield, " have no doubt the best of the argument, and have of- fered very probable reasons for the justness of their plans'." However, as some have objected to this opinion, it may be proper to see how far the setting out of the women admits of incon- trovertible proof, by a comparison with one text '^ Vide section x. and note. ^ West On the Resurrection, third edition, p. 38, 39. ' See Godwin's Moses and Aaron, lib. iii. p. 81, 82; and Bishop Newcome's Harmony of the Gos- pels, notes, p. 58. 202* NOTES ON THE GOSPELS. [Part Vlll and the other ; in order to which, it is necessary that we should first bring in view the following words of St. Mark, Kd llav ttqoiI — eq^o^'tui inl TO fii/ijueTor, xvi. 2. The word nQtiit signifies the last quarter of the night, called the morning watch, consisting of the three hours next before the rising of the sun, and ended at it-''. The phrase llnv nguit, must denote the beginning, or not long after the beginning, of this v/atch, and also the dawning of the day ; as will easily appear from another passage in the same Evangelist, which is jrgwi, evvv^ov Xiav, chap. i. 35. The word h'vvxov, as it stands here, I suppose to signify the darkness of the night ; and St. Mark appears to have used it explana- tory of Uav Tiqoii. The meaning, therefore, of the whole phrase seems to be, towards the end- ing of the night, or near the dawning of the day ; and perhaps the words may admit of a more proper translation than that we find in the established version, viz. "Very early in the morning, towards the dawning of the day." It might hence be fairly concluded, had we no other argument to go upon, that llav Trgixft (xvi. 2.) signifies somewhat the same time as liav nQM't (i. 35.) But that the phrase alludes to the dawning of the day appears evident from the parallel place in St. John, where the words axoTlag en ovarjg, are designed to show in what part of his 7750/1 the act of the women took place. It is also worthy of regard, that St. Matthew likewise, in the parallel passage, speaks of the act of the women as taking place at the dawn. The word Uav, therefore, is used in a very emphatic and significant sense, and every way concurs to show that St. Mark meant to point out by it, the early part of the morning watch, or the beginning of the dawn. But the same Evangelist (xvi. 9.) has dropped the very significant Uuv, and only says, that Jesus arose nobii. This variation of expression, in respect of different facts, denotes that what the one de- scribed as taking place ^i'« J' ngoil, "very early in the morning," did happen prior in time to that which took place, tiqo)); only " early in the morning." The dropping of an adjunct of a superlative sense, and using the word of posi- tive import only, by itself, is a strong indication of this. When the women now arrived at the sepulchre, they were-almost instantly acquaint- ed by the angelic vision that Jesus was risen. He arose therefore before the women an-ived : but his resurrection took place nQut, only " early in the morning ;" consequently St. Mark has used the verb tQ^o/nai,, to express some other act of the women which took place llat' rcguit, "very early in the morning," before Jesus arose ; and what can this be but their setting out from their homes ? Now the rest of the Evangelists express, by the same verb, an act of the same women which took place at break / See Cranfield's observations in loc. of day, a point of time exactly parallel with the lldi' TTQoit of St. Mark: but this cannot be their arrival, because the distance of the sepulchre from Jerusalem was such, as to render it alto- gether impossible that they could be there in- stantaneously. They therefore speak of the setting out of the women ; and this is agree- able to the series of St. Matthew's narration. We shall only observe, that the Evangelists have left us to infer the arrival of the women from their subsequent contexts ; in which it is so clearly implied, that there was no necessity for them to give us any express information about it. The words of the section, then, may be thus paraphrased : — Matt, xxviii. 1. Afler the Sabbath, Mark xvi. 2. at about four in the morning, the first day in the week, John XX. 1. while it was still dark. Matt, xxviii. 1. as the dawn of the first day of the week was beginning, Mary Magdalene and the other Mary left their home, Mark xvi. 2. and go to the tomb, Matt, xxviii. 1. to view the tomb. Note 9.— Part VIII. Bishop Horslet has supposed that the women saw th? descent of the angel, and the rolling away the stone ; but it is evident that this opinion is erroneous, for they did not arrive till it had already been removed. Compare Mark xvi. 4. Markland^ observes on these words, aeiafxbg iyivero /jiyag, " there had been a great trembling among the soldiers," not an earthquake. Hesychius aeiff/j/ig- Tgdpog. Note 10.— Part VIII. Matt, xxvii. 52, 53. — Kal nolM Gdy/uara — rjyiQdrj. Kal i^eldovreg ix TWf fivi^fiskov fjertk Ti^i' eyeQcrif cciitov, elar^ldov slg T/fjv dylav nolty. This seems to be the best way to read this pas- sage. When he yielded up the ghost, the graves opened: and after his resurrection the bodies of those who had been dead went into Jerusalem, and appeared to their friends. They were the first-fruits of the resurrection''. The Jews believed, that in the time of their Messiah, the bodies of their patriarchal ances- tors should arise from the dead. It is demand- ed. Why did the patriarchs so earnestly desire to be buried in the land of Israel ? Because they died in that land, and in that land they shall *■ Markland ap. Bowyer, p. 135. '' Grotius apud Bowyer's Critical Conjectures, p. 132. Note 11.] NOTES ON THE GOSPELS. *203 live again in the days of tlieir Messiah'. And ag-ain, the promised land is called mon T1>X, "the land of their desire," because the patri- achs enjoyed there many blessings. Jacob desired to be removed to that land, because he and his ancestors should there live again, in the days of the Messiah — n^nn CD'^n nrjnB? 'JiDrD There is another tradition to be found also in the book Sohar, which speaJis in such an evi- dently scriptural manner on the subject of the future resurrection, that it is most probable it has been borrowed from the writings of St. PauV. There is certainly no absurdity in the suppo- sition of Fleming, that many of the saints of the Old Testament might have now risen, and been miraculously revealed to some of the more de- pressed of our Lord's disciples. Neither is it impossible that this might have been a part of the expectation of Abraham, when he rejoiced to see the day of Christ, and he saw it, and was glad*. Klopstock, in his Messiah, has made a most beautiful use of the opinion, that the bodies of the patriarchs, and others of the Old-Testa- ment saints, arose at this time. How great must have been the astonishment of the people and of their rulers, when they passed by the sepulchres of the dead to behold them open, and the bodies that had been buried visible, and slowly and gradually, perhaps, recovering from the repose of death! Here would have been seen the venerable figure of some aged patriarch, bursting the cearments of the tomb, the folds and wrappings of the em- balmer. There, might be seen the beloved form of some cherished child, or parent, over whose recent grave the flowers had not yet ceased to bloom, who was still lamented, and still wept, bearing witness to the great event. It is not impossible that many of those who had beheld the actions, and believed in the words of the Son of God, while on earth, were now re- stored to life, and werepemiitted to appear to their friends, as an undeniable evidence of the truth of Christ's resurrection, and of his con- quest over death and the grave. The tombs of the rich and the poor opened to the gaze of the astonished spectator: "the corruptible put on incorruption, and the mortal assumed immortal- ity." The bones were seen to come together ; the sinews and the flesh to unite and to revive. The monuments of marble, the sepulchres of • Brescith Rahba, sect. xcvi. fol. 93. 4. and Schrmoth Rahha, sect, xxxii. fol. 131. 2, ap. Schoet- gen, Hor. Heb. vol. i. p. 237. J Sohar Chadasch, fol. 45. 1. " Ubi de Messia sermo est, quod tempore Jubila5i venturus sit, Quando buccina clangent : et a clangore, et sonitu buccinarum, evigilabunt Patres nostri in medio speluncte, xnn3 ppSnD'l et surgentin spiritu, et venient ad eos," ap. Schoetgen. ' In the unpublished papers of Lord Barrington, in a letter to Dr. Lardner, I find some very curious and original ideas on this subject. rock, shook and were rent asunder. The mouldering dust, by a silent and mysterious process, assumed again its form and features, and acknowledged the power of an invisible Conqueror over the last great enemy of man. The combat between death and life was again renewed, and death was swallowed up in vic- tory. Scenes, such as these, but ten thousand times more sublime and wonderful, are reserved fiDr those that shall be alive in the latter days upon the eartli ; when the trump of the Arch- angel shall sound, and the Mediator, attended with all the company of angels, in the glory of his Father, shall receive the full recompence of his sacrifice : for his voice shall call the dead from their graves, and, amidst the wreck of humanity, announce to the astonished living, that the reign of immortality has begun, and that the triumph of their God is complete. The veil which hides the future world from the intrusion of man, seems to be partly removed when we read this passage. Time may engrave his changes upon us ; the eye may lose its bril- liance, the limb its activity, the frame its strength ; but, God be thanked for the consola- tion of a Christian, and the hope of a resurrec- tion to life ! The religion of Him who died for man, and laid waste the empire of death in that moment when he yielded to its sceptre, can support us through the miseries of this state of trial, and bear us safely through the valley of darkness and corruption. This religion is the only solid foundation of hope, or happiness, both here and hereafter. Note 11.— Part VHL I HAVE adopted the emendation of text in this passage proposed by Mr. Cranfield, after a care- ful consideration of the reasoning of Archbishop Newcome and Dr. Benson. The text requires only to be pointed differently ; and, without any alteration of the Greek Vulgate text, the whole passage is made consistent. The original reads thas: ver. 2. Xiav nqoil Trjg f.ii,ilQ aaSSujuv iq- XOVTUi iltl TO flVrjfJ.ElOV, (xVUTsllttl'TOg TOV 1^/Atol/ .• ver. 3. y.al eleyov ngog, x. t. I. If we place a period at /hvtj/usToi', and read the beginning of ver. 3. with the latter part of ver. 2, as one sentence, the narrative is complete, and the difficulty arising from the impossibility of uniting Xlav n^oit with d-vaielXai'iog rov i^Z/ou, vanishes. I have done this. The former part of the verse is in Section VII ; it reads tlius — Ver. 2. They came unto the tomb. 3. And they said to each other, 2. About the rising of the sun, 3. Who shall roll away, &c. The same reading was in the harmony' of Am- ' Vide Millium in loc. edit. Kusteri. 204*, NOTES ON Tl GOSPELS. [Part VIII. monius: ef orto jam sole dicebant ; and in tha ^thiopic version. 1 shall salijoin Mr. Cranfield's remarks on the criticisms which have been proposed to remove the difficulty, and to which he rightly objects. Mark xvi. 2. — this place, as it stands in the re- ceived text, has created great embarrassment to the commentators and harmonists, owing to the difficulty of reconcihng the descriptive dii'uTeiluvTog rov ■fillov, with the descriptive }.lav TiQut. For this question is obvious, How can the dawning of the day be at the rising of the sun ? or, in other words, How can two hours before sunrise be no space of time ? Such is the natural question that arises from perusing the received text of the above place ; and there- fore, as this text labors under so great an in- consistency, there must be a fault in it ; but, as it. is not possible that so gross a blunder (lying within the small compass of thirteen words) could escape the notice of St. Mark, who ap- pears, in many instances, which it is needless to point out, to be a clear and circumspect writer, the received reading cannot be genuine. Two ways have been proposed for removing the diffi- culty. It has been said, that if we adopt the reading of Beza's MS. which is dn'ocTilloi'Tog, oriente'^, the seeming inconsistency in St. Mark will thus be reconciled ; for Uuv ttqwI cannot admit o? lifaTsO.ai'Tog. To which I must reply, that neither can it admit of uvuTMovrog, unless it can be proved that this word signifies the dawning of the day ; a sense which surely no accurate person will attempt to assert it possessed of. The word must signify, at least, that the upper limb of the sun was very near the sensible horizon, and therefore, as there can only be the difference of a few minutes between the times denoted by this reading and that in the received text, I think it very immaterial "vi'hich we follow. Another way proposed to remedy the dif- ficulty is, that soxovTui. should be taken with lluv TiQwt, in the sense of "going," or "setting out," and always understood with dvarEllavrog t5 rillov, in that of " coming," or " arriving." The ellipsis, however, which tills opinion intro- duces, is certainly very harsh and unusual ; and, I think, too farfetched for being adopted, as it does not seem to flow in an easy manner from the context of the Evangelist; for lluv ■nouA and ivurellavTog rov ijllov are evidently made by the common reading of the place, to be both connected with the same verb, eo'/ovjai. ; and therefore the proposer of this solution should have offered one important amendment to make good his opinion. What this is may easily be seen by part of what follows. In the most ancient MSS. there is no distinction of words ; no space left between every two words, " Bishop Newcome's Harmony of the Gospels, notes, p. 54 ; Benson on 1 Thess. ii. 7. note N. and 2 Thess. ii. 13. but all the letters in one line are close togetlier. This being the case, we have warranty to point the text so as to exclude out of it the sen- tence in which Uuv nooit is, which may be done by placing a period or fuU stop imme- diately after the word fuir/fieToi'. This would entirely remove the difficulty ; for then dva- TslluvTog Tov Tjllov would have no connection with Uuv TtQMt, and it would clearly appear, that the two descriptive phrases related to different times, for which, in all probability, the Evangelist intended them both, &c. Note 12.— Part VIII. Looking uptheysaw with surprise, 'S'sw^ioCcrtj', that the stone was rolled away, ijy ydio ^iyag aopSSga, " for it was very great." This was the cause of their surprise. — See Bowver, p. 181. Note 13.— Part VIII. OJS the form and dimensions of JEWISH SEPULCHRES. The distance of the holy sepulchre from Jerusalem was not one mile. It is necessary to remember this fact to account for the rapid going and coming of the agitated and anxious followers of Christ. Mary Magdalene, as soon as she discovers the stone is rolled away, leaves her companions, without approaching to examine the sepulchre, to inform St. Peter and St. John of this unexpected occurrence ; no doubt hoping to receive some explanation from them, or to have the benefit of their exertions in this unlooked-for event. Other difficulties in the account of the resur- rection arise from our not sufficiently under- standing the form of the sepulchres which were used by the Jews. The form of the sepulchres among the Jews is thus prescribed by the rabbis" — "He that selleth his neighbour a place of burial, and he that talces of liis neighbour a place of burial, let him make the inner parts of the cave four cubits, and six cubits ; and let him open within it yD)D 'n eight sepulchres. They were accustomed, says the gloss, to bury the same family in the same cave ; whence if any one sold his neighbour a place for burial, he sells him room for two caves, and a floor in the middle. "jO is the very place where the body is laid." It cannot, however, be supposed that every " Bava Bathra, cap. vi. hal. ult. ap. Lightfoot Chorog. Century, Works, vol. ii. p. 89, 90. Dr Bright's edition. Note 13.] NOTES ON THE GOSPELS. *205 person •n'ho might wish to purchase a burial place, if he desired it for himself alone, was compelled to conform to this law. It will be observed, that nothing is said of Joseph of Arimathea requiring this sepulchre for his famUy, it seems indeed to have been peculiarly his own for his own use. The rabbins (says Dr. Townson) prescribe that a Hebrew sepulchre should have a court before it, through which you are to pass to the door that leads into the cave or proper place of sepulture. They direct the court to be made of sis cubits, or nine feet square". There is an area or portico of the prescribed dimensions before that which is now called the holy sepulchre, and which seems not HI entitled to the name which it has long borne. For though in the reign of the Emperor Adrian the sepulchre of Christ was buried under a vast mount of eartli, and on this mount was set up an object of pagan worship in despite to the Christians, yet the place was pointed out to them by these very signs of idolatry standing over it ; and when this mountain of earth, with all that had been erected over it, was about two centuries after cleared away, by order of Constantino the Great, then, as Eusebius expresses it, "the cave, the Holy of Holies, obtained a similitude of our Saviour's resurrec- tion ;" wliich words allude not only to the burial and resurrection of the blessed body that had lain in this sepulchre, but also to the form of the Jewish sanctuary. For the title of Holy of Holies given to the cave imports, that it had a holy place before it, and was divided into two, like the sanctuary. It is therefore an indirect testimony of Eusebius, a native of Pal- estine, where he lived many years, concemincr the platform of our Lord's sepulchre. Let us now examine the form of it by the Evangelists. St. Matthew tells us that the angel "rolled back the stone from the door, and sat upon it," (Matt, xxviii. 2.) ; St. Mark, that the women saw this angel, or " young man clothed in a long white garment (xvi. 5.) sitting on the right side." But they did not perceive Mm till they were entered into the sepulchre. He had therefore not rolled the stone out of it, but to one side of it ; yet he had rolled it from the door. The door therefore was in a partition that divided the sepulchre in two ; and the whole of the inward division was not visible to those who stood in the outer. The ano-el said to the women, " Come, see the place where the Lord lay," (Matt xxviii. 6.) They were there- fore standing where they did not command a sight of that place : yet they were within the sepulchre ; for as soon as he had finished his speech to them, they went out quickly, and fled from the sepulchre. Mark xvi. 8. So St Mark ° Kicolm de Sepulchris Hebra/jruin, lib. iii. cap. ii. p. 178. VOL. II. says ; and so also St. Matthew, rightly under- stood ; for his words are, " they departed quickly from the sepulchre," (Matthew xxvui. 8.), means evidently they departed quickly out of the sepulchre ; as the same mode of expression is translated in other passages. Thus the real, as the reputed sepulchre, consisted of a place of sepulture, and an enclosed court or area, as did often the sepulchres of the Greeks. 3Tf%ua, or ^uvrjiteToj', is tlie general name given by the Evangelists to the tomb ; but T^cpog is the word used by St. Matthew. The uvrtueiof, or whole of tlie sepulchre, consisted of the T-iqcoc, or place where the body was deposited, and the ay.im], or outer court''. The sepulchre is called in tlje original Mne- ma, or Mnemeion, by all the Evangelists ; but St. Matthew has besides another word on this occasion in Greek, Taphos ; and his use of this word carries such marks of discrimination, and he is so little apt to deal m a variety of terms when one will precisely answer his intent, that it may be justly concluded that St. Matthew em- ploys two words, because one of them some- times expresses his meaning more exactly than the other, and that they are distinct in his accep- tation of them, as much as with us a " church " and its " chancel." What was in the Taphos was within the Mnemeion ; but what was in the Mnemeion was not therefore within the Taphos. The Jewish rulers, who would take what they judged the most certain measures to retain the body of Christ in their possession, requested a guard for the Taphos, (Matt, xxvii, 64.) The Taphos they secured by sealing the stone, (ver. m.) The two Marys sat over against the Ta- phos on Friday evening, (ver. fjl.) The women went to visit the Taphos, as the great object of their care, eariy on Saturday morning, (Matt xxviii. 1.) In this therefore the body had beeii laid ; but because they had not been in it, when they saw the angel, and as soon as he had done speaking to them fled away, they are said to have « departed quickly out of the Mnemeion." (ver. 8.) Now if the two words are of difierent application in St Matthew, it is plain there was a difference in the places to which they are applied'. Mr. Cranfield objects to this opinion of Dr. Townson, that the angel appeared to the first party of women, in the outer coui-t, sitting on the stone, on the right side. He endeavours to prove at some length, that the angel was within, in the inner part of the tomb. As this question^ however, does not appear of much importance ? Potter's Antiquities, vol. ii. book iv. chap vii p. 221. third edition. ' The inner part of the fivr-uiior was also called ,in'>;i(Erov, thus xal to uvrutiov r'o Tov Ai'yorcn arzu- fiarov uror;f»sr-. a phrase which evidently- restrains urriiuov to the si^ification of nothino- ipore than the mere tomb, in which the body of Auo-ustus was laid. " * Xiphilini Epitome Dionis, p. ^3. ap. CranfieJd. 206* NOTES ON THE GOSPELS. [Part VIII. to the liistory, I shall merely refer to the dis- cussion of the point — it will be found in p. 548, observations on section i. Note 14.— Part VIII. Their emotion and agitation were so great that they were confused and overpowered with the mingled sentiments of astonishment, incre- duhty, fear, and delight. What will be our own overpowering emotions when we shall behold the same Saviour in glory, on our own resur- rection from the dead ! Note 15.— Part VHI. I HAVE preferred the decision of Townson and West, to that of Dr. Lardner and Mr. Cran- field, with respect to the insertion of Luke xxiv. 12. as parallel with this passage of St. John. West's arguments on this point induced both Pilkington and Doddridge to alter their harmo- nies according to his arrangement. There is reason to believe that the Evangelists have ob- served, in the events they severally record on the subject of the resurrection, an exact order of time. But this is an exception, if St. Luke and St. John both describe the same going of St. Peter to the sepulchre : for that in which St. Peter and St. Jolm went together was be- fore any report of the women concerning a vision of angels. When St. Peter went with St. John, it was in consequence of his interview with Mary Magdalene ; it is expressly asserted that he descended into the sepulchre, and saw the linen clothes lie ; he went at this time to be satisfied that the body was actually removed. In the visit mentioned by St. Luke, it appears that his object was to ascertain if he also could see the angels who had been visible to the women, mentioned Matt, xxviii. 8. The two visits of St. Peter are represented as proceed- ing from different motives, and the circum- stances attending them are related as having taken place at separate parts of the tomb. See Townson, Cranfield, West, and thek references. Note 16.— Part VIIL The disciple whom Jesus loved came first to the sepulchre, and when he had stooped (stand- ing on the floor of the outer apartment, that he might look into the burying-place), saw the linen clothes lie ; yet went he not in. But Peter went in, &c. that is, from the floor he went down into the cave itself, where the rows of graves were, VD)D, in which, however, the body of Jesus only had been deposited. St. Peter entered and examined the tomb, St. John went in also ; and he says of himself, " And he saw and believed''." What he saw was the same that St. Peter did : but what did he believe ? An answer to this, I trust, we shall be able to collect from some circum- stances in the history. When Peter went into the tomb he saw the linen clothes, y.Elij,eva, lying at full length, as when the body was in them ; and the napkin, iviETvXiyj.dvov, folded up in wreathes in the form of a cap^, as it had been when it was upon our Lord's head. The Apostle, ■d-EwgeX, accurately viewed, with some degree of contemplation, the burial clothes lying thus in such remarkable order : and it is no wonder he was astonished at this state of the tomb, which he could not account for ; and though it might have seemed to him to border somewhat on the miraculous, yet it does not appear, from this part of the history, that he had any idea of the reality of our Lord's resurrection'. The astonishment of Peter excited the atten- tion of John, who then went down into the sepul- chre, and on seing that the body must have miraculously slipped out of its grave clothes, which lay in their right order, he saw and be- lieved. St. John's belief, then, of the resurrection arose from what he saw ; " He saw and be- lieved :" but, at the same time, he honestly and candidly acknowledges his " slowness of heart to believe the sure word of prophecy ;" and seems in a manner to reprehend himself for grounding his belief merely on what he saw, when he should have founded it rather on the unerring prophecies of Scripture, which were written for his learning ; but he adds, as an apparent apology, "that they knew not the Scripture, that he must rise again from the dead." The interpretation contended for seems to flow in a natural and easy manner from the context of the Evangelist, and shows the inutility of ax before inlarevasv in the Cambridge MS. or version ; the Latin transla- tion of which has no negative particle". But however we must be allowed to assert, that neither a report nor insinuation of the resurrec- tion was necessary to John's believing it ; he might have believed the resurrection, and did believe it, as the context of the Evangelist shows, without any prior report; and he in- ferred it, as he reasonably might, from the state of the tomb, which afforded to an impartial and thoughtful mind, a very strong presumptive argument of the reality of that miracle. When St. John therefore entered the tomb, and accurately examined the linen clothes, a new "■ John XX. 8. " Luke xxiv. 12. ' Luke xxiv. 25, 26. " See Doddridge's Family Expositor. Note 17, 18.] NOTES ON THE GOSPELS. *207 combination of ideas must have extorted from him a beUef which he could not have had before ; a belief of something more momentous than tlie report that the body had been taken away: and what belief could this have been but of the resurrection ? We may observe also, that St John's believing the resurrection from what he saw is contrasted with his not knowing, and therefore not believing, it from Scripture. If it be said, that when the women told the eleven of the resurrection, the apostles disbe- lieved them, and received tlieir report as idle tales, and that this account therefore is incon- sistent with St. John's belie\-ing the resurrec- tion, it may be answered, it is not necessary to suppose that St. Jolm made a public declaration of his belief; he might have thought it prudent to keep it inwardly to himself; for, " he might have believed that Christ had risen again, though tliis faith or belief was yet weak, and stood in need of some further proof to confirm it." Therefore, while the women were report- ing their glad tidings, and most of the Apostles scoffing at them as idle tales, SL John, who had no positive certainty of the truth of what they asserted, might have held his peace, and said nothing either for or against them; in which case, it might have been then presumed, that he was in the same mood of thinking as the others, though he takes care himself to tell us, that he was not". Note 17.— Part VIII. "Mart," says Lightfoot, " stood at the sep- ulchre \nthout; that is, within the cave, on the floor, but without that deeper cave, where the I 'DID, or 'places for the bodies,' were deposited." She had followed tlie disciples, but they had left the sepulchre immediately after they had satisfied themselves of the absence of the body. She now arrived tlie second time at the tomb, and disappointed at finding they had left it without communicating the result of their inquiry, she weeps at the supposed profanation of the sepulchre by the unknown hands which had removed the body of her Lord, and at the scene of misery, anguish, and death, to which she bad been witness. That Mary was now alone is evident from the manner in which St. Mark, xvi. 9., describes the appearance of our Lord to her, as well as from the way in which the same narrative is told at greater length by John, XX. 11-14. Note 18.— Part VIII. The doctrine of the ministry of angels, so " See on this verse Archbishop Newcome, ap. Bowyer's Conjectures, p. 328. much esteemed by the primitive Church, as well as by the most eminent and pious Chris- tians of all ages, has now become one of those which, without any one well-founded argument, is to be reasoned away. The repeated appear- ances of angels, both in tlie old and new dis- pensations, seem designed to point out to us the near, though mysterious, connexion of the invisible state vnih. that which we now inhabit. And what can be more consolatory to the be- liever than the idea which tiiis and other pas- sages of Scripture appear so much to corrobo- rate, than the belief that the angels of heaven are around us, the ministering spirits of God, for our good, watching over us, and fulfilling the wisdom of Ms providence ? Why should this opinion be disclaimed? Angels were present at the creation ; they have been repeat- edly manifested to man. To Isaiah the sera- phim appeared veiling their faces with wide- spreading %vings. The form that was visible to Ezekiel had the semblance of a lambent flame, enveloping what seemed its body. To the women they appeared in shining garments, and to the keepers at the sepulchre as lightning, with raiment white as snow. They are the happy possessors of that blessedness to which the spirits of the departed hope to be admitted. And they shaU be again visible in their thou- sands of thousands, at that magnificent and glorious triumph, when the Ancient of Days shall sit on the tlirone of his glory, and the assembled universe be summoned before his high tribunal. Is it impossible, then, that they are the invisible, yet efiicient agents, in many of those innumerable events which are attended with moral and religious benefit to individuals and to the world ; which are but too generally ascribed to incidental circumstances, or to the well-laid plans of human policy ? The soul of man is gifted with powers and properties wliich are distinct from the human body, and which it possesses in common with superior beings. I cannot believe, therefore, that idea to be irrational, which represents the manner of our present union -nith the invisible world by the following ingenious and curious image. Suppose a number of lighted lamps were placed in a room, one of which only was covered with an earthen vessel, the lamp so encumbered, as soon as the covering was either broken or removed, would find itself in the same state and condition with the other lamps. So it may be v/ith the accountable spirit of man. The earthen vessel of the body may be broken by violence, or silently destroyed by sickness or age, but, as soon as the veil or the covering of the body is removed, tlie unfettered spirit finds itself the companion of kindred spirits, which, though now unseen, are continu- ally surrounding it The time is not far hence, when we shall know, even as we are known ; in 208* NOTES OJN THE GOSPELS. [Part VIII. the mean time, the very attempt to speculate upon these things, elevates and purifies the mind'". Note 19.— Part VIII. ON THE RESURRECTION. As woman brought death into the world, a woman was made the first witness of the resur- rection of life. Of the manner of Christ's existence after he arose from the dead we can form no adequate conception. The manner of the resun'ection of the same body was, and is, one of the most incomprehensible difficulties of Christianity; and our Lord therefore has con- descended to teach the doctrine, not, like the generality of his other doctrines, by arguments and reasoning, but by repeated facts, and those of the most undeniable nature. And he taught it, lastly, by his appearing to his disciples after his resurrection. Before that time our Lord had lived among his disciples as a man among his companions. He was in all points like unto them, sin only excepted. After that event his body, though to appearance the same as it had ever been, as- sumed various properties and powers which it had not before possessed. We read, that when the disciples had assembled in a room, the doors of which were shut for fear of the Jews, Jesus suddenly stood in the midst. On the evening of the day of his resurrection, he joins himself to two of his disciples as they were going to Emmaus. He enters into conversation with them. He talks of the Scriptures and of him- self till their hearts burn within them. But their eyes were holden and they did not know him. When they came to their own home, he sat down with them, and then it was, in breaking the bread, that he made himself known; but at the very instant, when they were filled with joy, he became invisible : he vanished out of their sight. Before his resurrection our Lord had conversed familiarly with his disciples ; after tliat event he was seen only occasionally among them, in a more solemn and mysterious manner. His great object on these occasions seems to have been, to increase their faith, and to convince them tliat the same body they had beheld committed to the ground, was now raised to life again in a glorified form. He proves to them that a door, or a wall, or the sides of a grave, could not oppose his progress. He passes through solid matter as through the yielding air, yet he had still a body wliich they could touch and handle, bearing the marks '" On the subject of angels, see Wheatley's Str- mons ; Hammond On the Angelic Life, a very curious and valuable work ; a Sermon of Bishop Bull's, &c. of the spear and the prints of tlie nails. The day of his ascension arrives, Christ ascends by his own power. No horses of fire, no chariots of fire elevated him. Of himself, he raised himself, a Divine and Glorious Being, into the blue firmament of heaven ; and he ascended where he still remains, with his Father, and our Father, with his God, and our God. This doctrine of the resurrection of the body, which our Lord and Saviour thus taught by action, is explained in the Epistles of St. Paul, by the most powerful and eloquent reasoning. " Some man will say, how are the dead raised up, and with what body do tliey come ? That which thou sowest is not quickened except it die ; and that which thou sowest, thou sowest not that body that shall be, but bare grain." That is, as the laborer may commit to the ground, in the winter or in the spring, the seed of a flower, or a grain of wheat, which in the course of its appointed time rises from the ground in a diiferent and superior form, with the beautiful blossom, and the fragrant flower ; , so also the mouldering body, which is commit- ted to the ground, may be called the seed of that body which shall be raised from the grave in glory. We are removed from the sight of our nearest kindred and our dearest friends, i " Earth to earth, ashes to ashes, dust to dust." But the pale and corrupting corse, the cold clay, the fading features, and the icy limbs shall burst from the tomb of earth, and be clothed with the beauty of holiness ! " It is sown a natural body, it is raised a spiritual body ; it is sown in corruption, it is raised in incorruption ; it is sown in dishonor, it is raised in glory ; it is sown in weakness, it is raised in power." It is sown as the bare grain, and the worthless seed ; but after the winter of the grave is over, when the dead, small and great, shall stand before God, the bodies of men shall be raised in the same form, and invested with the same nature and properties, as that with which thek Divine Master arose from the tomb. " Our vile bodies shall be made like unto his glorious body." More than this the Scripture does not reveal. Why it was that neither Mary Magdalene, nor the other disciples going to Emmaus, nor his own apostles at the sea of Tiberias, were not at first able to recognise our Lord, though they afterwards knew him, is among those mysteries which we shall under- stand hereafter, when we ourselves shall arise from the grave, and renew our former friend- ships in our glorified bodies. Note 20.— Part VIII. "Mary Magdalene is here said to have turned herself back ; and afterwards, in ver. Note 21.-23.] NOTES ON THE GOSPELS. *209 16, ag-ain to have turned herself. Schacht, in his Harmony of the Resurrection, proposes, as a solution of the difficulty, the supposition, that in the first instance she only turned her head, and in the second her whole body. Or, he adds, after her address to Jesus as the gardener, she may again naturally enough have directed her attention to the sepulchre. Tliis is from Koecher. I prefer the former solution." — Dr. F. Laurence's Remarks on Scripture, p. 73. Note 21.— Part VIII. ON THE WORDS, " TOUCH ME NOT." Jl/Vj /itov umov. Mr. Chandler would trans- late tliis, "Embrace me not, — hold me not." And he produces many examples from Homer, Xenophon, and Euripides, Hec. ver. 339, aipai fnijqbg, "embrace thy inother." 'Ava6iSi]Ha he would translate as a present tense, as it must mean, he says, John iii. 13., when Christ had certainly not ascended. He quotes Homer also in the first Iliad, ver. 37, for the similar use of another compound from the same primi- tive verb, OS Xqvarjv ijucptSiSr/yMg : he would then join this, not with the preceding, but with the following sentence ; and the whole sense will be, " Hold me not ; for I am not yet going to ascend to my Father: but go unto my brethren, and say unto them, I do ascend (for I shall shortly ascend) unto my Father and your Father, unto my God and your God." He brings many instances of the present tense (as ixvaSaivix) here) being used to signify what is shortly to be done. Vogelius has here a very ingenious conjec- ture of ^i'] ov nxoov, "be not afraid," for fii\ fxov dmov, " touch me not." This approaches so near to the traces of the letters, and, besides, so resembles the first address of Christ to the women in Matthew, and of the angel to the women in Matthew and Mark, "Fear ye not, be not affrighted ;" that, if it were supported by any manuscript authority, I should willingly adopt it. But the Sacred Text should not be altered on conjecture only. Bowyer, in his Conjectures, proposes firj, fwu &7TT0V. "No; (lam not the gardener, as you suppose ;) touch me." And for tliis he quotes Paulus Bauldrius, in Neoceri Bibliotheca. But it seems to me too farfetched a reading, and inconsistent with Mary's previous recognition of Christ, in the appellation of Rabboni. Koecher observes, that Michaelis proposes to make it an interrogation, "Do you not touch me ? " as inviting that test of his real appear- ance. Kypke, in his Observations (he says) explains the passage as a prohibition of adora- tion until after his ascension. On the whole, I continue to adhere to Chand- voL. II. *27 ler's explanation ; to wliich I would add, that ix(jq>t6i6rjxag is explained by the Pseudo Didy- mus, as TiegiBeSijy.ag, inrsQ/ua/etg, clearly giving it a present signification, and showing that the other compounds of the same verb are used In the same manner. Thus too the preterpluper- fect tense of the simple verb is used by Homer to denote merely past time, as equivalent to the aorist of other verbs, 5' Olilvfinit'de ^e6rjxei, Riad (X. 22] ; which the same scholiast interprets by C(.nelj]}.v6ei,, inoQevdi]. Aristophanes has ^edri^Mg tieqI cucvfifoXg, which the scholiast explains by ineQfiux^v axv/ivoTg. St. John has a similar form of another com- pound of ^ali'b), used for the present tense, chap. V. ver. 24. &lla fj,eTa6i6rjy.ev ix tov d-ui'd- rov elg T-qy fyjijv. Some of the Latin MSS. in this place translate fiexaGiSijy.Ev by "transit;" and some Greek MSS. of inferior note and modern date, feeling a supposed incongruity, read jusTuS^aerai, as thinking the future more consistent with the rest of the context. Homer has ^sdijxs, or ^s^-qy.si,, in the sense of a simple, present, or past, and that in a con - nexion, which so marks it, six or seven times, and never otherwise. — Dr. Laurence's Remarks on Scripture, p. 73-75. Note 22.— Part VIIL That Mary Magdalene rejoined her two friends when Christ appeared to them seems to be most probable, from comparing Matt, xxviii. 9. with John xx. 18. Dr. Townson translates St. Matthew's words, they were going to tell [to report] to the disciples ; and St. John, Mary Magdalene cometh to tell [to report] to the disciples. He speaks of her, not as arrived among them, but on her way to them. It may be made probable too by the behaviour of the women. Mary would have told them, if she thus rejoined them, that Christ had actually appeared to her ; and they would have been thereby prepared to meet him, with that com- posure which they seem to have done. Imme- diately on seeing him, they embraced his feet and worshipped him. When the others saw him, they did not know him, and were terrified. This conduct appears to be the result of some preparatory disclosure. Note 23.— Part VIIL The absurdity and folly of this story are admirably displayed in Mr. West's treatise. No complaint was made against the soldiers, no punishment inflicted on the disciples, no alarm had been given when the poor, dispirited disciples came to roll away the stone, and break 210* NOTES ON THE GOSPELS. [Part VIII. the seal, and profane tlie sepulclire ; all the Bixty soldiers and their commander were with one accord asleep, although at the same time the penalty of sleep was death ; and the noise of rolling away the stone could not awake even one of the party. And this overpowering sleep had seized them, when they had been placed here for one night only, for the special purpose of securing the very tomb which was thus pro- faned ! But it was in this instance, as it is in the general conduct of men : reasoning, which would disgrace an idiot in the common occur- rences of life, is amply sufficient to excuse us to ourselves, for denying or disbelieving the solemn truths of Christianity. Note 24.— Part VIII. The reasons which have induced West, Townson, Cranfield, Doddridge, Horsley, New- come, Gleig, Pilkington, and I believe every writer since the time of West, to conclude that ♦wo parties of women came to the sepulchre at different times have been already noticed. At present let us inquire, according to this hypo- thesis. When the second company arrived at the tomb ; whether between the two visits of Mary Magdalene to it, or after the second ? For the following reasons, their arrival seems rightly placed after she left the sepulchre the second time : it is certain that no one was there earlier than she was, and therefore they who did ac- company her, but made a distinct visit thither, and as the case requires, neither saw her nor her friends, nor was seen by them, must have come during her absence. Her first absence was when she ran to tell Peter and John : but then she left the other Mary and Salom6 be- hind, who went into the sepulchre and saw and heard the angel. When they were fled away, came the two apostles ; and these were followed by Mary Magdalene returning. The tirne, therefore, between the departure of the other Mary and Salom6 from the sepulchre, and the coming of John and Peter to it, seems too short an interval for the arrival and departure of the other women in such manner, that both parties might keep clear of all sight of each other. And the more we prolong this interval, the less probable we make it that Mary Magda- lene, after she had seen the Lord, should have rejoined her two friends, when he showed him- self to them also. And yet it appears so much the sense of St. Matthew, and I think of St. John, that she was with them, that it is a point by which we ought to abide, unless there are cogent reasons to the contrary. As I am not aware of any such, I espouse the opinion which seems the most likely, that Mary was gone the second time from the sepulchre before Joanna and her company got to it. Note 25.— Part VIII. A great difficulty has been found in this passage of St. Luke xxiv. 9, 10. by those com- mentators who consider the tenth verse to be explanatory of the preceding verse. The five verses preceding the ninth give an account of the appearance and speech of the angels to the women of whom St. Luke has been speaking. The ninth informs us, that these women came and reported all " these things " to the apostles, and all the disciples. The tenth is supposed to be explanatory of the ninth ; and therefore that the women named in it had been at the sepul- chre together, had there seen the vision of the angels, and then had come as one company to the apostles and all the disciples. On a larger view however of this history, another construction may be judged necessary. Gerhard"^, Benson^, Macknight^, Lardner", Pilkington'', and Doddridge'^, have all concluded that " these things are to be taken distribu- tively ; that Mary Magdalene reported some things, and the other women reported the rest. They believe that, though St. Luke has, in the tenth verse, put the whole account of what the women related together, the Evangelist refers to that which was related by Mary Magdalene, as well as by the second party of women." The evidences of the resurrection, then, which the women could produce were these : — 1. The appearance of the angel to Mary the mother of Joses — of two to Mary Magdalene — of Christ to Mary Magdalene — his second ap- pearance to the women — the two angels who stood by the women, when they had been in the tomb and found not the body of the Lord Jesus. It will be observed, from this statement, that each of the women had something different to relate. The expression of St. Luke, " these things," must be referred to the various col- lected reports they had all brought. Tlie expression therefore in the ninth verse, d.nrjY- yedav ravia ndvra, must refer to the report of Joanna, whose account he had been immediate- ly relating, and al eleyov — ravju, to the whole company. See this point discussed at length by Townson, Cranfield, and others. Note 26.— Part VIII. I HAVE not discussed the question whether the 16th of Mark, after ver. 9, is genuine. It ^ Harmon. Histor. Evangel, de Rcsurrectione Christi, cap. i. p. 240. col. 1, &c. y Summary View of the 'Evidences of Christ's Resurrection, Lond. 1745, 8vo. p. 25. ' Hannony of the Four Go^^jek, sect. 150. p. 663, second edition. ■^ Observations on Mac/might, 4to. p. 44. i Notes, p. 61. " In loc. Note 27.-30.] NOTES ON THE GOSPELS. *211 is certainly omitted in many manuscripts of great authority, or it is marked witii an asterisk, or separated from the preceding- part of the Gospel. It relates nothing inconsistent with the accounts of the other Evangelists, and appears to have been drawn up as an epitome of the various appearances of our Lord. Mr. Cranfield has labored much to prove that this verse refers to the first visit of St. Peter mentioned by St. John. Dr. Townson, on the contrary, has defended the present order of St. Luke, and concludes that the Evangelist here relates the second visit of St. Peter to the sepulchre, when our Lord manifested himself to him. It is certain that Christ appeared to Peter about this time; for when the two dis- ciples came from Emmaus to the other disciples, this very circumstance was the subject of their conversation. This fact is further confirmed by St. Paul, 1 Cor. xv. 5. He was afterwards seen by the other apostles. into another state, and that our bodies shall be made like his at the day of the resurrection. Philip, iv. ad fin''. Note 27.— Part VIIL I HAVE placed this clause by itself, as it was most probably on his return from the sepulchre, after he had received the accounts of the women that our Lord appeared to St. Peter. His desire to see our Lord, and perhaps to implore his forgiveness, as well as that characteristic eagerness and ardor, by which he was on all occasions distinguished, excited in him the desire to make his second visit to the sepulchre to examine it, to be again convinced that the body was removed ; and in the hopes of meet- ing OUT Lord, if Christ would condescend to meet him. Cranfield very beautifully observes, " St. Peter had denied his Master, and had his Master showed himself to any other of the men before he showed himself to him, might he not have thought his repentance ineffectual, his reconciliation impossible, and consequently be plunged into despair.' Though his fall was attended with inconceivable aggravation, yet the magnanimity and mercy of his Saviour was still greater, and knew no bounds." Note 28.— Part VIIl. These sections are arranged in their present order upon the concurrent testimony of all the harmonizers, as well as the internal evidence. Every thing recorded in them affords a new source of wonder. Christ, in his glorified form, passes through the folded or barred-up doors, as if his body were like the light, or the air, and yet he appeals to his disciples to satisfy themselves that he was not a spirit, but pos- sessed of material and solid flesh. We are assured that with this same body he ascended Note 29.— Part VIIL This desponding sentiment, " We trusted that it had been he that should have redeemed Israel," &c. must have been the general opinion of our Lord's disciples. All their hopes were buried with him in the sepu-lchre. They thought it impossible that he whom they had lately seen bleeding, and expiring on the cross, " the very scorn of men, and the outcast of the people," should by his own power break the bands of death, and rise again in greater beauty and perfection, " For as yet they knew not the Scriptures." The Scriptures represent, in many passages, that " it behoved Christ to suffer." This was typified in the patriarchal age, by the offering up of Isaac — in the Law, by the brazen serpent — by the sacrifice of the animals, particularly by that of the paschal lamb. In the prophets : — 1. Isa. liii. 5, 7, 8. — 2. Daniel's prophecy, Dan. ix. 25, 26. "the Messiah shall be cut off"." — -3. Zech. xii. 10. " they shall look on me whom they have pierced." — In the Psalms ; Ps. ii. 1-3. XX. 1-18. xvi. 10. " Thou wilt not leave my soul in hell ; Neither wilt thou suffer thine Holy One to see corruption." It was intimated that he should rise again the third day — Isaac the third day was released — sacrifices eaten the third day. The resurrec- tion does not seem to be alluded to in the Prophets, except in the type of Jonah, and in Isa. liii. and Zech. xii. 10. But on the prophe- cies and types fulfilled in the sufferings of Christ, see the sermon of Joseph Mede on Luke xxiv. 32. Hales's Analysis, vol. ii. part 2 ; and West On the Resurrection. Note 30.— Part VIII. It has been supposed that this verse ought to be read interrogatively, for, in Mark xvi. 13., we learn that the apostles did not believe the testimony of the two disciples from Emmaiis, while it is here asserted that they were saying, "^ See Kuinoel, where the different opinions con- cerning the body of Christ are briefly summed up. See also Bishop Horsley's Sermons on the Resur- rection, Sermon Fourth. I am contented with the facts of Scripture, and dare not indulge in the various conjectures which present themselves on these subjects. The reader who is fond of such speculations on these points, may peruse the works of King (Morsels of Criticism), More, Fleming, Flavel (On the Soul), Thomas Aquinas, Prima Pars, Question 50, to the end of Question 65. 212* NOTES ON THE GOSPELS. [Part VIII at the very time when the disciples from Em- maus came into the room, " The Lord has risen," &c. This difficulty is removed, if we suppose that our Lord had appeared to St. Peter, and they were expressing their incredulity at the moment the disciples arrived from Emmaus, in the language of this passage, "Has the Lord risen, and has he indeed appeared unto Simon ? " Note .31.— Part VIII. This verse of St. Mark has generally been supposed to refer to our Lord's appearance to his disciples on the evening of his resurrection. But St. Luke and St. John both describe the first appearance of Christ to his disciples, and neither of them gives the least intimation of any thing like reproof, which they then heard from the mouth of their affectionate Lord. The whole of his discourse and behaviour to them was directed at that time to the composing of their troubles, and the satisfying of their doubts. Reprehension was reserved for the following Sunday, when a whole week having been al- lowed them to examine and compare the proofs of his resurrection, and to call to mind his own predictions and promises concerning it, they who continued incredulous were become more worthy of blame. Then if he said no more by way of reproof than what he said to St. Thomas, it was a reprehension of the rest of the com- pany who were in the same state of mind : and it is sufficient to justify St. Mark's expression, " He upbraided them with their unbelief and hardness of heart." St. Mark says, "He ap- peared unto the eleven," and it was of conse- quence to inform us that he was seen by the apostles ; but when he adds, " And he upbraided them with their unbelief," he extends his view to all those whom he had spoken of as incred- ulous in the preceding verse Note 32.— Part VIII. The first appearances of our Lord to his apostles appear to have taken place uniformly on the first day of the week ; and from their consequent observance of that day, originated the Christian Sabbath. Note 33.— Part VIII. ON the exclamation of ST. THOMAS, AND ON THE WORD nPOSKYNESl. The disbelief of the apostles is the means of furnishing us with full and satisfactory demon- stration of the resurrection of Christ. Through- out the divine dispensations, it is to be observed, that every doctrine, and every important truth, is gradually revealed ; and here we have a conspicuous instance of this progressive sys- tem. An angel first declares the glorious event! The empty sepulchre confirms the women's report. Christ's appearance to Mary Magdalene showed that he was alive — that to the disciples at Emmaus proved that it was at least the spirit of Christ, by his expounding the prophecies, and breaking of bread — that to the eleven showed the reality of his body, and the conviction given to St. Thomas, proved it the self-same body that had been crucified. The resurrection was testified by the conviction of the senses. The ear heard it, and blessed — the eye saw it, and gave witness — the hand was satisfied with feeling — the intellect was fed upon the heavenly teaching — and the Holy Ghost descended in confirmation of the holy truth. The miracle of the draught of fishes gave evidence of the continued existence of the same divine and almighty nature, which had been displayed before the crucifixion, and the Spirit of God was manifested in opening the Scriptures, till their hearts burned within them. Every possible demonstration was vouchsafed that man could receive, or God bestow. The wounds which had been inflicted upon the body of Christ were still visible, bearing testimony to his identity, unclosed, yet free from corrup- tion. Incredulity itself was satisfied, and the convinced Apostle exclaims, in the joy of his heart, " My Lord and my God." The question whether St. Thomas, at the moment of his conviction, intended his address to our Lord as an act of religious worship, must be decided by a consideration of the conclusions from which it must have originated. St. Thomas had denied the possibility of the resur- rection. Our Lord convinced him of his error ; then he expressed himself in these remarkable words, "My Lord and my God." "So far," says Bishop Horsley, "as the disciples be- lieved in Jesus as the Messiah, in the same degree they understood and acknowledged his Divinity. In the first interview of Nathanael with our Lord, when he proved to him his omniscience, he exclaimed, ' Thou art the Son of God,' thou art the Divine and expected King of Israel. When the miraculous draught of fishes convinced St. Peter of the power of Christ, he addressed him as his ' Lord.' When the Angel Jehovah appeared to the patriarchs of old, they all worshipped and paid their homage in the same manner, and with similar expressions to those used by the Evangelists. It was some sudden proof of divinity in the mysterious Personage who addressed them, which elicited the language of homage and adoration." The exclamation of the Apostle ^^as, '0 Note 34.-37.] NOTES ON THE GOSPELS. *213 Kvgiog fwv, xal 6 Qs6; ftov, in the nominative, which is frequently put for the vocative, in pure as well as in Hellenistic Greek. It seems, however, preferable to read the passage, ai) et understood, "Thou art my Lord, even my God ; " or, as the word Kioio: corresponds to the principal names given in the Old Testa- ment to the manifested Godof Israel, it would be better to interpret the exclamation accordingly, as if he had said O'nSx nin", or, as the Jews were accustomed to omit the ineffable name, and substitute 'JHX in its place, he might have used only tlie latter nil'n'?^ ■'jnx. It seems, however, more probable, that on the present occasion he would omit the substituted term, and express himself in the very language of the Scriptures, :!Z3"nSN niD". This was the name given to the manifested God of the Old Testa- ment, and the exclamation of the Apostle, there- fore, may be more fully rendered, " Thou art the Lord Jehovah, the manifested God of my fathers." It is true that the word TTooay.wm, in the original, which is rendered by our translators by the term "worship," is used by the Evange- list to denote civil respect, or the homage due to persons of rank and dignity. But the word is one of general import; and the cases in which it must be understood of religious adora- tion on the one hand, or of civil homage on the other, can be discriminated only by attending to the circumstances in each instance. To assist in determining the true sense in the ex- amples under consideration, let the following remarlcs be considered : — 1. Out of sixty places in which this word occurs in the New Testament, there are only two or three in which it indisputably bears the inferior sense ; there are forty-three in which it is manifestly to be understood of religious worship; and the remaining instances are those of application to Christ, the genuine import of wliich we are desirous of ascertaining. 2. Our Lord, during the whole of his public ministry, evidently made it a principle of his conduct, to disavow and refuse all earthly eminence. The repeated attempts which were made to invest him with the regal dignity he inflexibly discountenanced. Even when he was accosted with an epithet which he might have accepted very inoffensively, he rebuked the person who gave it, because he perceived it was the language of adulation rather than of sincere conviction — "Why callest thou me good ? " On the contrary, he never refused acknowledgments of spiritual supremacy. He openly claimed to be called Lord and Master, the Son of God, and the King of his Church. A translation of the New Testament into Hebrew has been lately published by the London Society for Promoting the Conversion of the Jews ; in this translation the words of St. Thomas are rendered literally 'nbxi "'jnj-s. This Hebrew translation, so far as I am able to judge, appears to be executed with ability and faitlifulness' Note 34.— Part VIII. Beza reads this passage, ovSi iSlcrraaav, " they did not doubt any longer." The Prus- sian version reads, ngoasy.vi'ijcrav avra, ol ds iSlaTuaav, "they worshipped him, even those who had doubted." In which sense it should be ol TS. Grotius interprets it, " but some had heretofore doubted." Bishop Pearce conjec- tures, that those who doubted did so because they might be at a greater distance from him than others, and therefore could not so well distinffuish. Note 35.— Part VIII. St. Matthew's words are, y.al ■nqoasldCiiv 6 ^ Irjaovg DM-rjCrev uiTot; ; implying, that when our Lord first appeared to them it was at a distance: nooasldwi' is rendered by Grotius, " accedens." — See Townson, p. 167, and Bow- yer, p. 1-36. Note 36.— Part VIII. The contents of tliis section are very curious and important. So little did the apostles an- ticipate their future elevation, as the reformers of the religion of the world, that they had abso- lutely returned to their former occupation as fishermen of Galilee. Humble and unambitious, they appear to have as much forgotten all the splendid hopes and expectations of the past, as they were ignorant of their future high destinies. Note 37.— Part MIL These words may either refer to the third appearance which St. John relates, or the third appearance Christ made to the apostles, when all, or most of them, were together. He mani- fested himself to ten of them (John xx. 19.) ; again to eleven of them (ver. 26.); and at this time to seven (see ch. xxi. 2.) But when the accounts of all the Evangelists are collated, we shall find that our Saviour distinctly re- ' Horsley's Letters in reply to Dr. Priestley, p. 239. Sermon on the Adoration of our Lord Jesus Christ, vindicated from the charge of Idolatry. By Dr. Pye Smith, 8vo. 1811. 214* NOTES ON THE GOSPELS. [Part VIII. vealed himself eleven times after his resur- rection. Note 38.— Part VIII. Peter was now in the act of girding on his dry clothes, and our Lord, according to his custom, spoke from the object before him. Note 39.— Part VIII. This command was given for the fulfilment of the prophecy of Isaiah (ch. ii. 3.) — " For out of Sion shall go forth the Law, And the Word of the Lord from Jerusalem." On the feast of Pentecost the publication of the Law on Mount Sinai took place ; and on its approaching anniversary a New Dispensation was to be delivered to the world, the substance and substitute of the former figurative economy. The injunction of our Lord evidently shows an appointed analogy between the Old and New Dispensations. The time when this address was spoken by our Lord cannot be exactly as- certained. There is reason, however, to believe that what is related in this and the following section took place when the apostles were re- turned to Jerusalem, after they had seen Christ in Galilee, with this order, " to tarry in Jerusa- lem:" the instructions contained in the last chapter of St. Luke, from the end of the 43d verse, are considered as more nearly connected, in point of time, than with the transactions which immediately precede them, as given by that Evangelist. The harmonists likewise refer to this period (the latter part of the forty days), and all that is related by St. Matthew, in his last chapter, from the 18th verse ; and also what is mentioned by St. Mark in his concluding chapter, from the end of the 14th verse. Note 40.— Part VIIL The arrangement of the contents of this section has been prmcipally made on the plan proposed by Mr. Cranfield, which appears to me to be preferable to that of Dr. Townson. Note 41.— Part VIII. Cranfield is of opinion, that from ver. 18. of Matt, xxviii. — from ver. 15 to 19 of Mark xvi. — and from ver. 50 to 52 of Luke xxii. must be referred to the address of our Lord to his disciples, on the occasion of his ascen- sion into heaven. The speech of our Lord in St. Matthew, he observes, begins thus : " All power is given to me in heaven and on earth." Some harmonists have made this clause to have been spoken on the mountain in Galilee, separat- ing it from the remaining part of the speech ; but, whenever it was uttered, the rest of the speech must have been spoken on the same occasion, by reason of the connective particle oiiv. Our Lord here declares all power in heaven and on earth to be given to him at his resurrection ; in consequence of which power, he proceeds to tell his disciples, that he had the authority and right to commission them to convert, baptize, and instruct the world : " Go ye therefore," that is, in consequence of this power, or absolute authority. On the above clause our Lord founds his authority to commission his disciples : it was, therefore, rather unskilful to destroy the force of the argument by dismembering the speech. Now, as we learn from St. Mark, that our Lord did not commission his disciples till he led them out to his ascension, so, as we are not aware of any reasons to the contrary, we think it best to assign this passage in St. Mat- thew to the time of the ascension. Indeed, the passage itself furnishes internal evidence that it was spoken on this occasion : it implies that the disciples were fully instructed, and that our Lord was now going to take his final leave of them. We say, final leave ; for the words, " Lo, I am with you always, even unto the end of the world," can have no other meaning than this, " Though I am going now to ascend with my body into heaven, and therefore shall be no longer visibly upon earth ; yet will I always be spiritually with you, and your successors, and direct the Church, even unto the end of the world." This seems to me a strong indication tliat the passage in question can have been spoken on no other occasion than that of the ascension. It is observable, that the Evangelists were more careful in giving us the words of our Lord, than in noting on what particular occa- sions they were spoken. The speech in St. Matthew, for instance, one might think, at first view, was given on the mountain in Galilee. He indeed says, that our Lord spoke then unto his disciples ; but I cannot apprehend that he would commission them so soon, and give them to understand that he was then about to take his final leave of them, and ascend into heaven. For the ascension did not take place till what we may call long after the appearance on the Galilean mountain. St. Matthew, then, not thinking it material to notice what particular words our Lord spoke on the mountain in Gali- lee, only says, " That Jesus came up and spa!:e unto his disciples." This was enough to show us, that he of consequence removed the doubts of those of his disciples who had not beheld him till then after his resurrection. We may Note 42.-44.] NOTES ON THE GOSPELS. *215 render and point the 18th verse in the following- manner: "Then Jesus came up, and spake unto tliem." We may understand this clause as the ending- of the transaction on the mountain in Galilee, so far as we have it recorded. And as our translators have rendered, in innumerable in- stances, the participle as if it were a verb, so we may be allowed the same liberty here, es- pecially when the true meaning of the Evange- list and the just method of harmonizing seem to require it : and render Hymv, not literally, " saying-," but, " he saith." This therefore may begin a new paragraph continued on till the end of his Gospel ; which paragraph we are under the necessity of supposing was meant by St. Matthew to relate to the ascension. Had the Evangelist written xal liysi, the matter would not be capable of dispute. But, on the other hand, when we discover sufficient reasons to assure us that this paragraph refers to our Lord's last appearance to his disciples, and, consequently, that its place should not be regu- lated by the word ^t'j'w*' ; and when we also take into account the manner of the Evangelists in several instances, how they, by reason of their close adherence to brevity, seem to bring into one view, as belonging to one and the same transaction, things which, on a minuter inspection, we find to relate to different trans- actions ; the liberty may be allowed to the harmonist of departing from the usual transla- tion of the original reading, so far as he may judge it necessary. The passage in St. Luke contains internal evidence that it must be under- stood of no other than our Lord's last appear- ance to Ms disciples on Mount Olivet-'^. Note 42.— Part VHL We must not understand divaftic, which we translate " power," in this verse, as we do h^ouala, which is translated by the same word in the preceding verse. In the former, the infinite authority of God over all times and seasons is particularly pointed out: in the other, the energy communicated by him to his dis- ciples, through which they were enabled to work miracles, is particularly intended. Note 43.— Part VIII. The difficulty of this verse, when collated with the accounts given by the other Evange- lists, is thus removed by Dr. Lightfoot. 1. In Luke xxiv. 50. we read, " He led them out as far as Bethany," and in this passage (Acts i. 12.) that when the disciples came back from the place where our Lord had ascended, "they ■'' Cranfield's Observations on Townson, &.C. sect. xii. p. 75, 76. returned from Mount Olivet, distant from Jeru- salem a Sabbath-day's journey." But now the town of Bethany was about fifteen furlongs from Jerusalem (John xi. 18.), and that is double a Sabbath-day's journey. 2. Josephus tells us, that Mount Ohvet was but five furlongs from the city, and a Sabbath- day's journey was seven furlongs and a half. — Antiq. lib. xx. cap. vi. "O x«i rr\g noXewg (h'Tixqvg Ksifievov, dinixsi ai&dia tt^j'ts .-"which being situated in front of the city is distant five furlongs." These things are all true : — 1. That the ) Mount of Olives lay but five furlongs distant \ from Jerusalem. 2. That the town of Bethany \ was fifteen furlongs. 3. That the disciples ; were brought by Christ as far as Bethany. 4. That when they returned from the Mount of Olives, they travelled more than five furlongs. And, 5. Returning from Bethany, they travelled but a Sabbath-day's journey. All which may be easily reconciled, if we would observe, that the first space from the city was called Beth- phage, which part of the amount was known by the name "to the length of about a Sabbath- day's journey," till it came to that part which is called Bethany. There was a Bethany, a tract of the mount, and also the town of Bethany. The town was distant from the city about fifteen furlongs, i. e. about two miles, or double a Sab- bath-day's journey : but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath- day's journey. Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of Mount Olivet, which was called Beth- any, and was distant from the city a Sabbath- day's journey. And so far also from the city itself did that tract extend itself which was called Bethphage: and when he was come to that place where the bounds of Bethphage and Bethany met, and touched one another, he then ascended ; in that very place where he got upon ! the ass when he rode into Jerusalem, Mark xi. \ 1. Whereas, therefore, Josephus saith, " that f Mount Olivet was but five furlongs from the ' city," he means the first brink and border of it. But our Evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished fi-om Bethphage. Note 44.— Part VIII. OS the visible ascension in each of the three dispensations. It has been supposed by Grotius, that the Gospel of St. John was originally terminated at the end of the 23 verse of chapter xx., and the remainder of the Gospel was added by the 216* NOTES ON THE ACTS. [Part VIII. Church at Ephesus. This opinion, however, is rejected by Wetstein, Michaelis, and Whitby. It is remarkable, that in each of the three Dispensations a \'isible ascension of the body has taken place, — some holy personage has been visibly taken up into heaven. In the first of these periods, between the Creation and the Deluge, Enoch was translated : " He was not," say the Scriptures, " he did not die ;" for "he walked with God, and God took him." During the second period, fi-om the Deluge to the Advent of our Saviour, Elijah was visibly taken up into heaven : — " It came to pass as he and Elisha still went on and talked, that, behold ! there appeared a chariot of fire, and horses of fire, and parted them both asunder ; and Elijah went up by a wliirlwind into heaven." During the third period, which has continued nearly two thousand years, in which we and the whole Christian Church now live, and which will be concluded only by the day of judgment, Christ, our Lord, while in the act of blessing his dis- ciples — " and while they beheld, was taken up, and a cloud received him out of their sight." He ascended into heaven, and he now sitteth, till he shall again come to judge the living and the dead, at the right hand of God. Whatever were the sundry ways and divers manners in which God, by his Prophets, appealed to the Jewish world ; whatever reception we ourselves may give to the precepts and the sanctions of his Evangelists and Apostles, who have more especially written for the Christian Dispensa- tion, this is undeniable, that God, in every age, has made most abundant provision to demon- strate to all the certainty of another life and another state of being. In the great mercy of our Almighty Creator, this solemn truth has been enforced by three visible ascensions into heaven, an earnest to the world of the certainty of that great day, when all the Church of God, from the days of Adam, till the sounding of the trumpet of the Archangel, shall assemble before the judgment-seat of Christ. As surely as Enoch, and Elijah, and our Lord Jesus Christ ascended into heaven, so also shall we ascend from our graves, to give an account of the deeds done in the body, whether they be good or bad. Where is now the body of Christ, which ascended in a visible and tangible shape ? Wherever body exists, it must exist in refer- ence to place, and heaven cannot therefore be merely a state or condition. There must be, then, in some part of the universe of God, a place in which the glory of the Deity is more immediately and peculiarly manifest, where the body of Christ now is, the real " Holy of Holies." There is the seat of that happiness which is peculiarly prepared and destined for the faithful followers of Christ. There is the abode of angels ; there are the spirits of the just made perfect; there is God, the Judge of all. To that place, and to the state and con- dition of happiness which is enjoyed there, every son of man may arrive, to whom the in- vitation of divine mercy has been extended. There is our home — here is our pilgrimage. There is our Father — here we are pilgrims and strangers. There is the Son of God, our Brother, and our Friend — here we live among fallen creatures, a cold and selfish world. There is peace, and repose, and rest — here is vexation, turbulence, and sorrow. Frail indeed is the veil of mortality which separates us from that holy mansion of God our Father ; and poor and contemptible are the toys and follies that bind us to earth, and prevent us from anticipat- ing, with serene and rational confidence, the summons to the invisible world that most assuredly awaits us. He that numbers the very hairs of our head, in whose book all our members are written, will not leave us nor forsake us in the grave. He shall separate our corrupted and mouldering bodies from the con- fused mass of atoms, by which they may be surrounded, with as much faithfulness and truth as the loadstone will draw to itself the smallest filing of steel from the innumerable grains of sand by which it may be encompassed. Why then should it seem a thing impossible to you that Christ should raise the dead ? The voice of inspiration has declared, — " Thy dead men shall live, Together with my dead body shall they arise, — And the earth shall cast out the dead." (Isa. xxvi. 19.) And that same glorified body, which the disciples saw ascend, shall at the last day descend, and conduct us from the grave and gate of death to the glorious home of holiness and purity, to the new Jerusalem, the city of the living God. Note 1,2.] NOTES ON THE ACTS. *2n PART IX Note 1. — Part IX. This JVote is the "Preliminary Observa- tions " to Part IX. See page 199. Note 9.— Part IX. ON THE APPOINTMENT OF MATTHIAS. From this event many have inferred the right of popular interference in the election of ministers. He indeed must be a superficial reader who draws this conclusion, which an accurate consideration of the history directly invalidates. The election was made under peculiar circumstances which can never recur ; before the platform of the Church was decisive- ly established ; before the apostles had received power from on high ; and when their number was confessedly incomplete. If the number of names, which were together about an hundred and twenty, had been designed to comprehend the whole Church of that period, and the women, who followed Christ from Galilee (and for wliose exclusion on this occasion there is no satisfac- tory reason), are included in the number, the eleven apostles and the seventy disciples, who would not separate before Pentecost, will form a very considerable part of the congregation. But in the interval between the resurrection and the ascension of our Lord, the Church was so numerous, that above five hundred brethren (1 Cor. XV. 6.) could be collected at one time and place to see him ; and the circumstances of his appearance to his disciples were not such as to afford an opportunity of assembling them for a particular purpose, nor would they at this crisis be forward in declaring themselves ; nor is it probable that any of them would return to his home before the feast, which he came to celebrate at Jerusalem. St. Peter, however, standing up in the midst of the hundred and twenty disciples, that is, to less than a fourth part of the brethren, addressed himself only to the men and brethren, an exclusive salutation of the apostolic college, as some have supposed, but which appears to be an indiscriminate man- ner of addressing an audience, whether of ministerial persons specifically, of disciples generally, or even of Jews and heathens. Its precise application must be determined from other relative expressions in the apostle's dis- course. Now the repeated use of the pronoun VOL. II. *28 us (Acts i. 17, 21, 22.), in speaking of Judas, who was numbered with us ; of the men, who have companied with us; of the Lord Jesus going in and out among us, and of his being taken from us, and of the new candidate's being a witness with us of his resurrection, seems to imply in the speaker a peculiar connexion and identity of ofiice with the persons whom he was addressing; and indeed the allusion to the ascension exclusively confines his meaning to the apostles. It is also worthy of remark, that in the address of the apostles to the multitude of the disciples on the day of Pentecost, this particulanty of persons is actually observed: " Look YE out seven men, whom we may appoint over this business," (Acts vi. 3.) Again, the apostle speaks of Judas as having obtained part of this ministry, of this ministry with which you and I are entrusted, and which in the subjoined prayer is described as the ministry and apostleship, or ministry of the apostleship, (Acts i. 17, 21.) He speaks like- wise in a demonstrative manner of certain persons, who were present (ver. 21.), and out of whom the election was to be made, as dis- tinguished from those whom he was addressing, and who were to make the election ; and whom he supposes to be acquainted with the circum- stances which rendered it necessary to supply the place of Judas from among those who had been their constant companions from the begin- ning, (Acts i. 22.) To be a witness of the resurrection is an expression frequently appro- priated in the Scriptures to the apostles, and to them alone ; and to be made a witness of the resurrection with us is to be raised to the apostolate with us. It may also be supposed, that the electors were possessed of equal authority with St. Peter, and placed the same reliance on their own judgment as on his recom- mendation ; he maintained the necessity of substituting one for Judas ; they nominated two candidates, and left the ultimate choice to the Searcher of hearts ; while in the election of the deacons seven men were required by the apostles, and seven men were accordingly elected. Hence it may be concluded, that the persons whom St. Peter addressed, and who were to elect the candidates, were the apostles themselves. The choice of the electors was however limited; they were not to elect any new and inexperienced convert, but one of those who had companied with them all the time that the Lord Jesus had gone in and out among them, a description higlily appropriate to the seventy ; and if the application to them be ad- 218* NOTES ON THE ACTS. [Part IX mitted, and if it be maintained, in opposition to tlie preceding arg-ament, that St. Peter's dis- course was addressed to them in connexion with the apostles, the natural conclusion will be, that the seventy nominated, and the apos- tles approved ; and Barsabas and Matthias must both be included in the number of the seventy. But whatever was the capacity of the electors, whether apostles or the seventy, or both acting in concert, they appointed two ; they did not presume to supply the vacancy by the nomination of an mdividual successor ; they did not before the effusion of the Spirit esteem themselves competent to judge of the respec- tive merits of the candidates, whom they pro- posed ; they commended their case in earnest prayer to God, and left the matter to his arbi- tration and decision ; and with this diffidence in their own judgment, and this reference of tlie whole aifair to the divine pleasure, it is most inconsistent to suppose that they would appeal to the opinion of an indiscriminate mul- titude. The election was concluded by lots, and the lot fell upon Matthias, and in devout acquiescence in the divine preference, without any imposition of hands, which on other occa- sions was the form of ministerial ordination, he was numbered with the eleven apostles. The inferences from this history must be drawn with care and deliberation ; the circumstances of the Church were peculiar: St. Peter's dis- course was not addressed indiscriminately to the people ; the powers of the electors were limited, and they were exercised in dependence on the divine will ; the persons elected were persons of experience in the service of the Lord ; the choice was decided by God, who may have ruled the votes of the electors not less than the fall of the lots. Matthias there- fore became an apostle by the will not of man, but of God; he was translated from an inferior condition, which was therefore distinct from the superior one to which he was admitted ; he was numbered with the eleven by virtue of the divine preference ; and every trace of popular election and of ministerial ordination is ex- cluded". Mosheim'' concludes, from the mode of ex- pression here adopted by St. Luke, that the successor of Judas was not chosen by lot, as is generally supposed, but by the suffrages of the people. St. Luke says, y.al sdujxay y.lrioovg aiTUtv ; but Mosheim thinks, that if the Evange- list wished to say they cast lots, he would have written y.ul eSalop ^Xrioop, or xlijoag. But as it is impossible to reason from what the Evan- gelist ought to have written, rather than from what he has written, we cannot place much confidence in his remarks, particularly when " Morgan's Platform of the Christian Church, p. 29, &c. ' Vidal's Translation of Mosheim, note, p. 136, vol. i, we consider the manner in which the Jews usually express this idea ; their phrase being (see Levit. xvi. 8.) "^lU jrij) which corresponds to the Greek word y.lrioog, used by the Evange- list ; they gave, or cast forth the lot. As the foun- dation of Mosheim's argument is thus removed, it cannot be necessary to examine his infer- ences. The correct interpretation of a passage of Scripture destroys a whole legion of errors'^. Note 3.— Part IX. This passage, Acts i. 19., ought to be in a parenthesis, as being spoken by St. Luke. " Esse hunc versum pro additamento Lucae habendum, satis dilucide verba ipsa decent. Quorsum enim Petrus Apostolis dixisset, Judse triste fatum omnibus Hierosolymitanis inno- tuisse ? quam absona fuisset etiam vocis Akel- dama, omnibus preesentibus satis notas, inter- pretatio ! Accedit etiam quod ager iUe hand dubie hoc nomen successu demum temporis accepit. Est igitur hie versus parentheseos nota a reliquis sejungendus. (j.y.e).du,uit, Syr. Chald. xm Spn ager csedis, scil. cruentus, dygog aiixurog, Matt, xxvii. S"*. Note 4. — Part IX. The word Ijiavlig, hahitation, in this pas- sage corresponds with the Hebrew m'ti, which signifies the house appointed for the shepherd who is commissioned to take charge of the fold. Hence it is rendered in the authorized transla- tion by a secondary meaning : the original sense of the word, however, would have better expressed the idea of the office and authority which Judas had abdicated. The first part of the verse is quoted by St. Peter from Ps. Ixii. 26. and in the Alexandrine version we find the same word, ysrrjdy'iTM t] ijravhg uiiwv r^oriUM- ftiyt] y.al kv Tolg (jy.rjvuiiiaaiv avrwv firj etrrw 6 y.atory.ibv. Hesychius, enavlig — fi&vdQu ^oav, •r] ol'yTjfia, ri du^rj, ?) UTqaTonedia, y.al fj noifievi-- The word iniaxonfiv , therefore, ought to be so interpreted, as to correspond with the former part of the verse : it implies an office in which the possessor exercises authority and control over those subject to his charge. ' See Kuinoel, Com, in Lib. Hist. JV. T., sect. 2. in loo. and Schleusner in voc. y.Xi;QOQ. "* Kuinoel, Comment, in Lib. Hist. JV. T. vol. iv. p. 18. See also PfeifFer, Dubia Vexata, Cent. 4. on the word Aceldama. Doddridge, also, with other critics, places this verse in a parenthesis. Note 5.] NOTES ON THE ACTS. *219 Note 5.— Part IX. ON THE DIVINITY OF CHRIST. That our blessed Redeemer was here ad- dressed in the words " Thou, Lord ! who searchest the heart," may be inferred from the fact, tliat St Peter had used the term " Lord " (ver. 21, 22.) immediately before this invoca- tion, when he assuredly spoke of the Messiah. In the election of presbyters afterwards, in the several churches, the apostles commended them " unto the Lord, in whom they had be- lieved," (Acts xiv. 23.) That Lord was unques- tionably Christ, In the Apocalypse, (ii. 23.), our Saviour expressly and formally assumed the title — " All the Churches shall know, that I am He which searcheth the reins and hearts." Upon this passage of Scripture alone we should be justified in oifering up our prayers to Christ, as " our God, and our Lord," as our only Medi- ator, and our only Saviour. The Divinity of Christ appears to me to rest upon this solid and unchangeable foundation — that the inspired writers seem throughout the whole of their pages to take it for granted. They are only anxious to prove Jesus of Naza- reth to be the expected Messiah, which title implies his Divinity ; and this point being gained, they consider it as a truth which re- quired no additional argument. Whenever the course of their reasoning led them to touch upon the subject of the real nature of the Mes- siah, their very inspiration seems to be insuffi- cient to clothe in adequate language their exalted ideas of his glory. When they attempt to describe Him, it is in the same words as they use when they speak of the Supreme Being. When they address Jesus the Christ, the Mes- siah of the prophets, the same humble adoration is observed as when they worship God the Father Almighty. The truth of this mode of representing the argument will appear from the following very brief statement of the as- criptions of glory which are alike applied to the Father Almighty, and his only Son, our Lord. The comparison may be illustrated by the following table, given us in a late learned and elaborate work: — To God. To Christ. 1. Evloyla, Evloyia, Blessing; the utter- ance of gratitude from the universe of holy and happy beings, for all the divine bestowments. Q. J6^a, idola, Gloi-y; the manifesta- tion to intelligent beings of supreme excellence. 3. Soq>la, 2o(pla, Wisdom ; the most perfect knowledge combined with holi- ness and efficient power in ordaining, disposing, and ac- tuating all beings and events to the best end ; and this especially with re- spect to the salva- tion of mankind. 4. Tifi-fj, Tififi, Honor, worth, value, dignity, intrinsic ex- cellence, supreme per- fection. 5. Jivafiig, Jvyafiig, Power; ability to ef- fect completely and infallibly all the pui-poses of rectitude and wisdom. 6. 'la/vs, 'laxv?, Jlfig-Zif; power brought into action. 7. HwTTjgCa, Sc^Trjqla, Salvation; deliver- ance from sin, and all evil, and bestow- ment of all possible good. 8. EixctQiaTla, Thanksgiving ; the tri- bute from those who have received the highest blessings, to the Author of all their enjoyments. 9- nXovTog, Riches ; the fulness of all good ; the posses- sion of all the means of making happy. 10. Kg&Tog, Dominion; supreme power and goodness triumphing over all enmity and opposi- tion. The seven principal perfections are attributed to each. The eiglith thanksgiving is given to God, and not to Christ ; yet there is evidently nothing in this ascription more peculiarly divine than in the preceding, and the same is applied to Christ in other words, the most full and expres- sive that can be conceived. The remaining two are attributed to Christ and not to God ; a plain proof that the inspired writer was under no apprehension that he might be dishonoring the Father, while ascribing infinite possessions and supreme empire to the Son. On comparison with another passage , we find the very same notation of worthiness or digni- ty, attached to the Father and to the Saviour ; in the one case it is, " Worthy art Thou, O Lord ! to receive the glory and the honor and the power;" and in the other, "Worthy is the Lamb that was slain, to receive the power and 220* NOTES ON THE ACTS. [Part IX. riches and wisdom and strength and honor and glory and blessings." — See Smith's Messiah, vol. ii. part ii. p. 565. Note 6.— Part IX. Eig t6v rdnof rdv I'diov. If we are right in in- terpreting the language of the New Testament in the same sense as it was understood by those to whom it was addressed, and no canon of criticism seems more certain, we must adopt the common rendering of this passage — " That he might go to his own place." It was a common sentiment among the Jews, that " He that be- trayeth an Israelite shall have no part in the world to come." And Lightfoot quotes another ^milar expression from Baal Turim, in Num. xxiv. 25. " Balaam went to his own place, that is, into hell; "-and from Midrash Coheleth, fol. 100. 4. It is not said of the friends of Job, that they, each of them, came from his own house, or his own city, or his own country, but from his own place, arnjn iS ni'JnJiy CDlpOD, that is, " from the place provided for them in hell." The gloss is, " from his own place," that is, " from hell, appointed for idolators." The Alex. MS. reads dixalov, instead of 'iSwf, which would strengthen this interpreta- tion. Many passages from the apostolic fathers are quoted by Whitby, Benson, and Kuinoel, to prove that this expression was used by them also in this sense. 'Enel oiv rilog tcx ngd- jl^aza sxei, inlxenat rd dvo, dfiov o te M- varog, xal i^ ^wi^, xcxl exacnog slg zbv i'diof zdnov fjilXeu xwiiElv, quia igitur res Jinem hahent, in- cumbent duo simul, mors, et vita, et unusquisque in proprium locum iturus est. — Ignatius in Ep, ad Magnes. c. 5. and Clemens Rom. Ep. 1. ad Corinth, p. 24. ed. Wottoni. — Polycarp in Ep. ad Philip, c. 9. — Epist. Barnah. sect. 19. After such evidence we may agree with Dr. Dod- dridge, that the interpretation of Hammond, Le Clerc, and CEcumenius, is very unnatural, when they explain it of a successor going into the place of Judas. Note 7.— Part IX. ON the descent or the holy ghost on the DAY OF PENTECOST. The sins of man and their evil designs occa- sioned the confusion of tongues ; the redemp- tion of man brought with it the revocation of that judgment in the wonderful gifts of the Holy Ghost, which are recorded in this section. In the former instance men were leagued to- gether for the purpose of propagating a false religion, but were miraculously frustrated in their plans by the interposition of Almighty God, who rendered them suddenly unintelligi- ble to each other : in the latter case, when the true religion was to be delivered to the woi-ld, and its appointed ministers were assembled in obedience to a divine command, at Jerusalem, tlie sentence of condemnation was revoked: the Holy Spirit descended in testimony of the divine truth ; and, by a miraculous diffusion of tongues, empowered the meek and lowly of the earth to communicate the glad tidings of salvation " to every nation under heaven." The same miracle that first separated mankind, was now made the means of their reunion. All were invited to acknowledge the same God, and again to become members of the One True Religion. A sensible demonstration was given of the presence of the Holy Spirit. It took place before a mixed multitude assembled from every part of the civilized globe, who by this providential arrangement became witnesses of the fact, and spectators of the divine commis- sion given to the apostles. Fire had always been considered by the Jews as an emblem of the visible presence of the Deity ; the people of Israel now saw it descend in the form of cloven tongues upon the despised followers of the crucified Jesus. They saw it descend upon them on the anniversary of the same day, when the Law which was to bring them to Christ was first delivered to them : nor could any out- ward form be more appropriate or figurative to represent the gift and powers it was intended to convey. It likewise intimated to the Jews that God had now appointed the day of Pentecost to be commemorated for the introduction of a New Law, and a New Dispensation, which was solemnly ratified by the effusion of the Spirit of God. The glorious covenant of redeeming grace was fully and finally disclosed, the Holy Ghost testifying the exaltation and Divinity of Christ, by the accomplishment of the promise which our Lord had given. " This is He that shall testify of me." In his Godliead, Christ could only be known by the evidence of the Holy Spirit— in his manhood, the knowledge of Him was imparted by the testimony of the apostles. "When we consider (to use the language of an eminent modern divine) the magnitude of the commission intrusted to the apostles to teach all nations, and their acknowledged incompetency to carry it into effect, we can thus only be struck with the immense disparity between the end to be at- tained, and the means by which it was to be accomplished." The previous conduct of the apostles, during the last trying scenes of our Saviour's life, shows that they were by nature eminently unfit to fulfil the important duties to which they were now called ; the selection therefore of Note 7.] NOTES ON THE ACTS. *221 these ignorant and timid men was the best evi- dence that all human aid was laid aside, and that the Gospel was to be established, not by the " wisdom of men, but of God." Natural means were rejected, that spiritual things might be made manifest by the Spirit. He, the most energetic of our Saviour's apostles, who on tlie first appearance of danger shrank from the scrutinizing glance of a maid-servant, and three times, even with oaths and curses, denied the Holy One of Israel, now, armed with the Spirit of truth and of power, speaks before the aston- ished multitude as the ambassador of God, and was the instrument of adding in one day to the newly-formed Church three thousand souls. "Is this," says Dr. Heylin, "the illiterate fisher- man? Is this the carnal disciple, who pre- sumed to rebuke his Lord, when he first men- tioned the cross to him? Is this the fugitive, apostate, abjuring Peter?" Nor were the other disciples in any way more distinguished for their courage and firm- ness. By one, Christ was betrayed, and by all he was deserted and abandoned ; yet such were the men ordained of God to " go into all the world, and to preach the Gospel to every crea- ture." But God's strength was to be made perfect in weakness, and the ordinary and extraordinary influences of the Holy Ghost descended to supply all the natural deficiencies of the chosen followers of Christ. As men, they were commissioned to bear their human testimony to the truth of those facts, of which they themselves had been the eyewitnesses ; but of spiritual things, the Holy Ghost was to testify, cooperating with them in their labors, and supplying them with those graces which were then only necessary in, and therefore limited to, the apostolic age. Under the different titles ascribed to the Holy Ghost, they were qualified and prepared to undertake the great work to which they were devoted. "The Comforter" administered to their fearful and pusillanimous nature super- natural strength, fortitude, perseverance, and consolation — " As the Spirit of Truth," he illu- minated their dark and uncultivated minds, and gave repaired energy to their slow comprehen- sions, " teaching them all things, and bringing all thino's to their remembrance." As "the Witness" he was continually with them, re- newing their corrupt hearts and affections, and disposing them to holiness and purity of life. He endowed them with spiritual gifts, with the word of wisdom, of knowledge, and of faith, and " worked with them, to confirm their word with signs following" (Mark xvi. 20.) These signs may be considered as the more visible and extraordinary gifts of the Holy Spirit, and were, if we may be allowed to say so, necessary to distinguish the divine v/isdom and knowl- edge of the apostles from human acquirements, VOL, !I. and from human superiority. In Judsea only, their low origin and neglected education would either be known or believed; in other countries some further testimony was requisite to confirm their important declarations, than that which had wrought such a miraculous change on them at the day of Pentecost. For this purpose, therefore, the "gifts of healing and working of miracles" were added to the word of wisdom and knowledge. They possessed the power of restormg the dead to life, and by a word con- signed the living to the grave (Acts v. 9, 10, &c.), their very shadows had virtue in them, the sick were recovered from handkerchiefs that had only touched their persons. Thus was the Gospel established as far as related to the human nature and actions of Christ, by the testimony of man ; but to his Godhead by the "testimony of God" (1 Cor. ii. 1.), and by " the demonstration of the Spirit and power." The former was demonstrated by holiness of life, by unrepining martyrdom and patient suffering ; the other by miracle and inspiration. These were the great credentials of our faith, and the hallowed evidences on which our holy religion rests. When, however, the Church througli these means was established, and the canon of Scripture, through divine knowledge and prophecy, was completed, the necessity for inspiration and miracle gradually ceased. "But," observes Mr. Nolan, "from these lively oracles, the Spirit still speaks the same lan- guage which it dictated to the Prophets and the Evangelists, while the Sacred Text still perpet- uates the remembrance of those miracles which were openly wrought by the apostle and saint, to evince the divinity of our religion. To those who still require inspiration and miracles as evidences of its truth, the word of revelation lies open ; and the religion which it details affords the most convincing proofs of super- natural intervention ; prophecy, of itself, suffi- ciently proclaims the source from whence it sprang ; and Christianity exhibits in its estab- lishment a standing miracle." In the present day the gifts of tongues would be disregarded, and considered as useless when languages may be so easily acquired. Those infidels who now scorn the evidence of prophecy which has declared the glorious triumph of Christianity over all the persecuting opposition of its powerful opponents, and who see it progressively extending over the uncon- verted world, would in all probability doubt even if a miracle were wrought in their favor. What indeed can be a greater evidence of the truth of Revelation than the living miracle of the perpetual preservation of the Jews, as a i distinct body, separated from their fellow-men, ' holding in their hands the Hebrew Scriptures, i and bearing testimony of their divine origin, | and of their own perverse blindness and con- '. 222* NOTES ON THE ACTS. [Part IX. demnation ! Of such men I would say, "Though one rose from the dead, yet will they not be persuaded." The extraordinary gifts of the Holy Spirit, being vouchsafed for one especial purpose only — the benefit of the Christian Church, as soon as that Church was established, and the canon of Scripture completed, were gradually with- drawn ; though the ordinary operations, with- out which no child of Adam can " be renewed unto holiness," are to be continued for ever, " even unto the end of the world." This was the consoling and gracious promise our Lord gave to his disciples before he was visibly parted from them. He informs them of his de- parture, and at the same time declares, " I will not leave you comfortless, I will come to you : " and again in another Evangelist, " Lo ! I am with you always, even unto the end of the world." This most merciful promise was at first given to the apostles, and through their ministry to the universal Church ; Christ him- self having appointed outward means of grace, by which he has engaged to maintain a con- stant communion with his Church, through the operations of the Holy Ghost. The spirit of Christ through the Holy Ghost still acts in tlie administration of holy orders, in the study of the revealed word, in public and private worship, and in the sacraments (1 Cor. vi. 11. John vi. 55, 6.3. 2 Thess. ii. 13. Ephes. v. 25, 26, &.C.) These are the means of grace by which the ordinary operations of the Holy Ghost are imparted ; and these are the sources from which alone we have reason to expect those continued and spiritual gifts which are essentially necessary to the renovation of fallen man, and his reconciliation with God. Every amiable feeling and affection, every virtue, and every grace, are the fruits of the Holy Spirit. He alone, by a secret and inter- nal operation, changes and transforms the " spirit of our mind," and enlarges and improves every faculty of our soul, healing all its sick- 1 nesses. He checks the solicitations of sense, \ counteracts our natural propensities, arms us against the flatteries and allurements of the world, and against those spiritual enemies which are ever on the watch to assail our weak- nesses, and to tempt our virtue. " He," to use the words of the eloquent Barrow, "sweetly warmeth our cold affections, inflaming our hearts with devotion towards God ; he qualifieth us, and encourageth us to approach the throne of grace, breeding in us faith and humble con- fidence, prompting in us fit matter of request, becoming our Advocate and Intercessor for the good success of our prayers." He is our only Comforter and Intercessor on earth — through Him alone we can attain to " that most excel- lent gift of charity which never faileth, which believeth all things, and hopeth all things," sur- viving the wreck of time, the perfection of man here, and his happiness hereafter". A variety of opinions have been advanced respecting this miracle of Pentecost. The most rational and the most general is, that the gift of tongues lasted during the ministry of the apos- tles ; and that as soon as the purpose for which it was given was accomplished, it was gradually withdrawn. Others contend that it was but temporary, and intended to answer only an immediate purpose ; that the miracle was not wrought upon the apostles themselves, but upon the people only, who were suddenly enabled to understand in their own various dialects, the words which were spoken by the apostles in the Galilean language. Otliers attempt to do away the miracle alto- gether. Eichhorn suggests, that to speak with tongues, means only, that some of the apostles uttered indistinct and inarticulate sounds; and those who uttered foreign, or new, or other words, were Jews who had come to Jerusalem, from the remote provinces of the empire, and being excited by the general fervor of the people, united with them in praising God in their own languages. Herder is of opinion that the word ylwaau is used to express only obso- lete, foreign, or unusual words. Paulus conjec- tures, that those who spoke with different tongues were foreign Jews, the hearers Gali- leans. Meyer, that they either spoke in terms or language not before used ; in an enthusiastic manner, or united Hebrew modes of expression, with Greek or Latin words. Heinrichsius, or Heim-ich, that the apostles suddenly spoke the pure Hebrew language, in a sublime and ele- vated style. Kleinius, that the apostles, excited by an extraordinary enthusiasm, expressed their feelings with more than usual warmth and elo- quence. Such are the ways in which the modern German theologians endeavour to remove the primitive and ancient belief in the literal interpretation of Scripture. " Thinking them- selves wise, they become fools." Learning, so perverted by the inventions of paradoxes, which can tend only to darken the light of Scripture under the pretence of illustrating its sacred contents, becomes more injurious to the conse- crated cause of truth than the most despicable ignorance, or the most wilful blindness. The errors of ignorance, the fancies of a disordered imagination, the misinterpretations of well- intending theories, are comparatively harmless, when contrasted with the baleful light vv-hich renders the Scripture useless, by producing doubt in the attempt to overthrow facts. Byrom of Manchester, also, and others, liave '' See Nolan's Sermons on the Operations of the Holy Ghost ; also Faber On the ordinary Operations of the Holy Spirit, being Evidences to the .Authen- ticity of their own Prophecies. JSOTE 8.] NOTES ON THE ACTS. *223 endeavoured to lessen the force of tliis miracle, by representing that tlie influence of the Spirit was not so imparted to the apostles as to enable them to speak in various languages, but that when the apostles addressed tlie multitude in their native Galilean dialect, the Parthians, Medians, &c, who were present, understood them each severally in their own language. It is well remarked by Thilo, that if this had been the case, tlie words of St. Luke would have been lalsaiv avrol, uy.ovoyTUi' f^fiwv, lalg ■>)fiE- rioaig ylwcraaig, whereas his expression is, lulovvTwi' uinoi' TuTg Vj^ufr^^afj ylwaaaig, wide etiam patet, miraculum hoc nonfaisse in audien- tibus, sed in apostolis loquentibus. He then goes on to prove that they spoke successively the various languages of the hearers and spectators of the miracle — they began to speak with other tongues, as the Spirit gave them utterance, xaduig TO TTVsvfia idldov uvtolg (djiocTToAoic) dinocfdiyyEadai,, non iSlSov aiioig (axQoar(xi;) eiauxeaai. B. Schmidius — Syrus, loquehantur lingua, et lingua, i. e. pluribus Unguis^. Note 8.— Part IX. The words here used by St. Luke, xal Iv 1(5 aviXTilrjoHodca t^v ri/niQav Tijg nEVjExoajr^g, are thus happily translated by B. Dn. Erasmus Schmidt (in not. ad loc.) d cum completum esset tempus usque ad diem festimi Pentecostes : — " And when the time was fulfilled, even up to the day of Pentecost." The Jews reckoned the day of Pentecost to begin fifty days after the first of Unleavened Bread, which was observed the day after the paschal lamb was offered. The law relative to this feast is found in Levit. xxiii. 15, 16. Perhaps the Evangelist is thus particular in pointing out the time, on account of the striking analogy that exists between the Old and New Dispensations in this and other great events. In the former, the paschal lamb of the Passover was broken and fed upon, in remembrance of the great deliverance of the children of God from the hands of their tempo- ral enemies, by whom they were detained in bondage and subjection. In the latter, at the celebration of this figurative feast, Christ our Passover was slain to deliver all that would be- lieve on Him from the great enemies of their salvation, Satan, sin, and death, and to rescue their spirits from the unhappy thraldom of these cruel taskmasters. He died for us that we might be spiritually fed by his body and blood. / Salmasius was of opinion that the miraoulous gifts lasted but for one day. — See the Dissertations on this event in the Critici Sacri — Kuinoel, Comm. in Lib. Hist. JV. T. vol. iv.— Nolan On the Holy Ghost and Faber On the ordinary Operations, &G. In the former Dispensation, at the day of Pente- cost, God gave his Law on Mount Sinai, with thunder and lightning, fire, storm, and tempest, with all the awful demonstrations of an offended Deity. In the fulness of time, at the feast of Pentecost, God again manifested himself, and revealed a more perfect Law — on both occa- sions circumstances characteristic of the pecu- liar nature of the Law were observed — the same divine power was demonstrated, but in the latter instance divested of its ten-ors. On both occa- sions the presence of God was manifested by the sound of rushing winds supernaturally excited, by fire descending from heaven, and, as some suppose, by the sudden thunder which accompa- nied the Bath Col. The account of St. Luke is so very brief, that we cannot be certain whether the latter proof of the presence of God was given ; but it is the most probable opinion, and is very strenuously defended by Harenburgh, in the 13th volume of the Critici Sacri". At the Passover, Christ proved his human nature by submitting to the most ignominious death to which that nature could be exposed : at the day of Pentecost he gave evidence of his divine nature and exaltation, by miracle, and by power, and by fulfilling to the utmost the promise he made to his disciples while with them upon earth (John xiv. 16-18.), " He humbled himself that he might be exalted." In the Jewish tabernacle God testified his acceptance of the first sacrifice that was of- fered on the holy altar by the descent of fire from heaven. When Christ made a sacrifice of his body on the altar of the cross, thereby abol- ishing all burnt offerings of bulls and of goats, the apostles, as priests and ministers of his new covenant, as the living sacrifices acceptable to God, received a similar token of divine appro- bation, by fire from heaven resting upon them in the form of fiery tongues. Thus are all the mysteries of Omnipotence shadowed out as " through a glass darkly," and thus, may we not suppose, that the last revelation given to man by St. John typifies, in like manner, those eter- nal realities of the New Jerusalem, of which we can form no higher idea than the Jews of old entertained of the glorious privileges and bless- ings, of which we are now the happy partaker.'^ in the Christian dispensation ? ' The opinion is principally founded on the words in Actsii. 6. rfvoiinijc Sf n'c ifutn^c tbi'tj/c, which both Harenburgh and Schoetgen would render in this manner, ipwri'; verte tonitru. ^S'C stepe vox l^ip inHel)rao,etrox Graca, Apoc. i. 15. — X. 3. Schoetgen refers also to Heinsius. in Aristarcho Sacro, c. 14, and 25. Doddridge defends the com- mon translation by observing, that it was not the sound of thunder or rushing wind which collected the people together, but the miraculous effusion of tongues. This, however, must still rernain a matter of doubt, as we are only informed in the sacred narrative, that when the multitude came together, they were confounded to hear every man speak in his own language. -224* NOTES ON THE ACTS. [Part IX. Note 9.— Part IX. Various opinions have prevailed respecting the place where this miracle occurred. The temple, the house of Mary the mother of John, of Simon tlie Leper, of Joseph of Arimathea, of Nicodemus, have each been alternately fixed upon. This point must ever remain in a great degree a matter of doubt ; I am, however, in- duced, by the arguments of the celebrated Joseph Mede, to think that this miracle took place in an upper room of some private house, set apart for religious services, rather than in the temple which was so soon to be destroyed, and its figurative service superseded by a spiritual worship and purer discipline. It is not probable that the despised followers of the crucified Jesus should be allowed, as an associated body, to assemble together in the temple, for the purpose of joining in a new act of devotion, by those priests who had so short a time before been the persecuting instruments of their blessed Master's condemnation and crucifixion''. Note ]0.— Part IX. Markxand supposes that instead of " these men are full of new wine," the passage should be read, "these men are, without doubt, under the strong inspiration of the goddess rlevxdi." He would vea.(iylevi', ver. 18. putting [fisTai'oi'iaacs ductgilug) in a parenthe- sis : — "Those times which God before had showed, he hath so fulfilled — that times of refreshment may come : onbig fxv for iVa''." The times of refreshing appear here primarily to refer to the blessings which should accompany the extension of the dominion of the Messiah, if he were at length acknov/ledged by his people. The words have been severally applied to the preachers of the Gospel — the influences of the Spirit — and the intervening period between this time and the destruction of Jerusalem, which was allotted to the Jews for repentance and conversion. From the arguments of the Apostle, compare ver. 16 with 19, 20, and 26, the cure of the lame man may, I think, be considered as a sig- nificant action, or miracle ; whereby St. Peter wishes to demonstrate to the Jews, while their first impression . of surprise and astonishment lasted, that the same faith in tlie Holy One and the Just, which " hath made this man strong," and recovered him to " perfect soundness " of body in the presence of them all, was only a shadow or figure of its efficacious power in healingthe diseases of that nation, and restoring it to its former spiritual elevation and dignity, if they would be persuaded, even now, to ac- knowledge as their Messiah the Prince of Life, whom God raised from the dead. Note 18.— Part IX. The Greek word Trgoy.ey.ijQvy/jivov, here translated, " which before was preached," is rendered in nearly forty MSS. as if it signified Tjfjov.e x^^Qi-^l^ivov i/iuf, "who was before or- dained for you, or foredesigned " — iftXf being read with an emphasis. The meaning there- fore of the expression is, "That God may send Jesus Christ, who was before designed for you, in the predictions of the Law and the Prophets'." Note 19.— Part IX. In the unpublished papers of the first Lord Harrington, the noble author endeavours to ' Lightfoot's Exerc. on the Acts. Pitman's edit, vol. viil p. 388 ; fol. ed. ii. 651. ' Markland ap. Bowyer in loc. ' Markland ap. Bowyer, and Whitby in loc. prove, at great length, that the earliest notion which men had of immortality, was their resur- rection and restoration to the paradisiacal state. The notion of immortality entertained by the patriarchs was their resurrection m the land of Canaan, and eternal possession of that land in a glorified condition. He sup- poses tliat the expression of St. Peter in this passage is an allusion to the anticipated re- storation of mankind to their former condition of innocence and happiness : and his opinion is confirmed by the peculiar metaphors under which St. John, in the Apocalypse, describes the future state. Lightfoot would render the word d.nOKazuaj6i(jig, by " accomplishment," instead of "restitution." By whatever word we express the idea, it is still the same. St. Peter refers to the eventual completion of the happiness of mankind, by the universal es- tablishment of Christianity, and the blessings of its influence ; a period which all the prophets have anticipated in their sublimest visions, which the best men, in all ages, have delighted to contemplate, and which, in our own day, we have reason to hope, is progressively advancing. Note 20.— Part IX. ON THE PARALLEL BETWEEN MOSES AND CHRIST. As St. Peter has applied this passage to our Lord, it will be unnecessary to examine the arguments by which some writers would apply the prediction of Moses to the long line of prophets that came after him'. It is sufficient for us to know, that even when taken collec- tively, they were not like unto him in so many points as Jesus of Nazareth". Jortin gives the following parallel : — The resemblance between Moses and Christ is so great and striking, it is impossible to con- sider it fairly and carefully, without seeing and acknowledging that He must be foretold where he is so well described. First, and which is the principal of all, Moses was a lawgiver and the mediator of a covenant between God and man. So was Christ Here the resemblance is the more considerable, be- cause no other prophet beside them executed this high office. The other prophets were only interpretei-s ' '■ Hunc locum quidam de Josna, alii de pro- phetis in genere enarrant. Sed prophets non erant Mosi per omnia similes. Nam Moses vide- bat Deum in specular! lucido ; prophetas. in non lucido. Prasterea Moses videbat Deum facie ad faciem, loquebatur cum eo ore ad os : non sic reii- qui prophetEe. Debet igitur peculiariter accipi de Christo, qui fuit scopus omnium prophetarum," &c. — Drusius in Deut. xviii. 15. Crit. Sacri, vol ii. p. 131. " Jortin's Remarks on Ecclesiastical History, vol. i. p. 282, et seq. 228* NOTES ON THE ACTS. [Part IX. and enforcers of the Law, and in this respect were greatly inferior to Moses. The Messias conld not be like to Moses in a strict sense, unless he were a legislator. He must give a Law to men, consequently a more excellent Law, and a better covenant than the first. For if the first had been perfect (as the Author of the Epistle to the Hebrews argues) there could have been no room for a second. 2. Other prophets had revelations in dreams and visions, but Moses talked with God, with the A6yoc, face to face. So Christ spake that which he had seen with the Fatlier, Num. xii. 6-8. All the prophets of the Old Testament saw visions and dreamed dreams — all the prophets of the New were in the same state. St. Peter had a vision ; St. John saw visions ; St. Paul had visions and dreams. But Christ neither saw visions, nor dreamed a dream, but had an intimate and immediate communication with the Father — he was in the Father's bosom — and He, and no man else, had seen the Father. Moses and Christ are the only two in all the sacred history who had this communication with God. — Bishop Shei-lock, Disc. 6. 3. Moses in his infancy was wonderfully preserved from the cruelty of a tyrant — so was Christ. 4. Moses fled from his country to escape the hands of the king — so did Christ, when his parents carried him into Egypt. Afterwards, " The Lord said to Moses in Midian, ' Go, re- turn into Egypt; for all the men are dead which sought thy life,' " Exod. iv. 19. So the angel of the Lord said to Joseph in almost the same words, " Arise, and take the young child, and go into the land of Israel, for they are dead which sought the young child's life," Matt. ii. 20. pointing him out, as it were, for that prophet which should arise like unto Moses. 5. Moses refused to be called the son of Pharaoh's daughtei', choosing rather to suffer affliction — Christ had all the kingdoms of the world offered him by Satan, and rejected them ; and when the people would have made him a king, he hid himself, choosing rather to suffer affliction. 6. " Moses," says St. Stephen, " was learned, Innidevdi], in all the wisdom of the Egyptians, and was mighty in words and in deeds;" and Josephus, Ant. Jud. 2. 9. says, that he was a very forward and accomplished youth, and had wisdom and knowledge beyond his years; which is taken from Jewish tradition, and which of itself is highly probable. St. Luke observes of Christ, that "he increased (betimes) in wisdom and stature, and in favor with God and man;" and his discourses in the temple with the doctors, when he was twelve years old, were a proof of it. The difference was, that Moses acquired his knowledge by human instruction, and Christ by a divine affiaius. To both of them might be applied what Callima- chus elegantly feigns of Jupiter, — '0^6 S' «r/,'/?)/tTa;, Tu/ivoi Si roi IX^ov i'ovHoi, 'All' 'hi nai&ihg imv Icfiquaaao navxa riXsia. 7 Moses delivered his people from cruel oppression and heavy bondage — so did Christ from the worst tyranny of sin and Satan. 8. Moses contended with the magicians, and had the advantage over them so manifestly, that they could no longer withstand him, but were forced to acknowledge the divine power by which he was assisted — Christ ejected evil spirits, and received the same acknowledo-- ments from them. 9. Moses assured the people whom he con- ducted, that if they would be obedient, they should enter into the happy land of promise ; — which land was usually understood, by the wiser Jews, to be an emblem and a figure of that eternal and celestial kingdom to which Christ first opened an entrance. 10. Moses refoi-med the nation, corrupted with Egyptian superstition and idolatry — Christ restored true religion. 11. Moses wrought a variety of miracles — so did Christ ; and in this the parallel is remark- able, since beside Christ "there arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do." 12. Moses was not only a lawgiver, a prophet, and a worker of miracles, but a king and a priest. He is called a king, Deut. xxxiii. 5., and he had indeed, though not the pomp, and the crown, and the sceptre, yet the authority of a king, and was the supreme magistrate ; and the office of priest he often exercised — In all these offices the resemblance between Moses and Christ was singular. In the interpretation of Deut. xxxiii. 5. I prefer the sense of Grotius and Selden to Le Clerc's. The parallel be- tween Moses and Christ requires it, and no objection can be made to it. The apostolical constitutions also, if their judgment be of any weight, call Moses " High Priest and King ; " jdi' lio/iPQ^a y.al Snailsa, vi. 3. 13. Moses, says Theodoret, married an Ethi- opian woman, at which his relations were much offended ; and in this he was a type of Christ, who espoused the Church of the Gentiles, whom the Jews were very unwilling to admit to the same favors and privileges with them- selves. But I should not choose to lay a great stress upon this typical similitude, though it be ingenious. 14. Moses fasted in the desert forty days and forty nights, before he gave the Law: so did Elias, the restorer of the Law: and so did Christ before he entered into his ministry. 15. Moses fed the people miraculously in the wilderness — so did Christ with bread and with doctrine ; and the manna which descended Note 20.] NOTES ON THE ACTS. *229 from heaven, and the loaves which Christ mul- tiplied, were proper images of the spiritual food which the Saviour of tlie world bestowed upon his disciples. John vi. 31, &c. 16. Moses led the people through the sea — Christ walked upon it, and enabled Peter to do so. 17. Moses commanded the sea to retire and give away — Christ commanded the winds and waves to be still. 18. Moses brought darkness over the land — The sun withdrew his light at Christ's crucifix- ion. And as the darkness which was spread over Egypt was followed by the destruction of the firstborn, and of Pharaoh and his host — so the darkness at Christ's death was the forerunner of the destruction of the Jews, when, in the metaphorical and prophetic style, and accord- ing to Christ's express prediction, " the sun was darkened, and the moon refused to give her light, and the stars fell from heaven," the ecclesiastical and the civil state of the Jews was overturned, and the rulers of both were destroyed. 19. The face of Moses shone when he de- scended from the mountain — the same happened to Christ at his transfiguration on the mountain. Moses and Elias appeared then with him ; to show that the Law and Prophets bare wit- ness of him; and the Divine Voice said, "This is my beloved Son, hear ye him !" alluding most evidently to the prediction of Moses, "Unto him shall ye hearken." 20. Moses cleansed one leper — Christ many. 21. Moses foretold the calamities which would befil the nation for their disobedience — so did Christ. 22. Moses chose and appointed seventy elders to be over the people — Clirist chose such a number of disciples. 2-3. The Spirit which was in Moses was con- ferred in some degree on the seventy elders, they prophesied — and Christ conferred miracu- lous powers on his seventy disciples. 24. Moses sent twelve men to spy out the land which was to be conquered — Christ sent his apostles into the world, to subdue it by a more glorious and miraculous conquest. 25. Moses was victorious over powerful kings and great nations — so was Christ, by tlie efiects of his religion, and by the fall of those who persecuted the Church. 26. Moses conquered Amalek by lifting and holding up both his hands all the day — Christ overcame his and our enemies when his hands were fastened to the cross. This resemblance has been observed by some of the ancient Christians, and ridiculed by some of the mod- erns, but Avithout sufBcient reason I tliink. 27. Moses interceded for transgressions, and caused an atonement to be made for them, and stopped the wrath of God — so did Christ. 28. Moses ratified a covenant between God VOL. II. and the people, by sprinkling them with blood — Christ with his own blood. 29. Moses desired to die for the people, and prayed that God would forgive them, or blot him out of his book — Christ did more, he died for sinners. 30. Moses instituted the Passover, when a lamb was sacrificed, none of whose bones were to be broken, and whose blood protected the people from destruction — Christ was that Pas- chal Lamb. 31. Moses lifted up the serpent, that they who looked upon him might be healed of their mortal wounds — Christ was that serpent. '• As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The serpent, being an emblem of Satan, may not be thought a fit em- blem to represent Christ; but the serpents which bit the children of Israel are called fiery serpents, seraphim. Now, '■'■sunt boni angeli seraphim, sunt mali angeli seraphim, quos nulla figura melius quam prestare exprimas. Et tali iisum primum humani generis seductorem putat Bachai." — Grotius. Therefore Christ, as he was the great and good Angel, the Angel of God's presence, the Angel, y.ax' iSo/i)!', might be represented as a kind of seraphim, a bene- ficent healing serpent, who should abolish the evil introduced by the seducing lying serpent ; and who, like the serpent of Moses, should destroy the serpents of the magicians : as one of those gentle serpents who are friends to mankind. " Nunc quoque nee fugiunt hominem nee vulnere CcEdunt, Quidque prius fuerint, placidi memhicre dra- cones." Ei'n'i 5e TiiQi @t'i(iag tool oipitg, av-Soihirvov oi'Sauoig dijXi'jiovsg. Herodotus, ii. 74. 32. All the affection which Moses showed towards the people, all the cares and toils which he underwent on their account, were repaid by them with ingratitude, murmuring, and rebellion, and sometimes they threatened to stone him — the same returns the Jews made to Christ for all his benefits. 33. Moses was ill used by his own family ; his brother and sister rebelled against him — there was a time when Christ's own brethren believed not in him. 34. Moses had a very wicked and pei-verse generation committed to his care and conduct ; and, to enable him to rule them, miraculous powers were given to him, and he used his utmost endeavour to make the people obedient to God, and to save them from ruin ; but in vain: in the space of forty years they all fell in the wilderness except two^Christ was given to a generation not less wicked and perverse ; 230* NOTES ON THE ACTS. [Part IX. his instructions and his miracles were lost upon them ; and in about the same space of time, after they had rejected him, they were de- stroyed. 35. Moses was very meek, above all the men that were on the face of the earth — so was Christ. 36. The people could not enter into the land of promise until Moses was dead — by the death of Christ the kingdom of heaven was opened to all believers. 37. In the death of Moses and Christ there is also a resemblance of some circumstances. Moses died, in one sense, for the iniquities of the people ; it was their rebellion which was the occasion of it, which drew down the dis- pleasure of God upon them, and upon him (Deut. i. 37). Moses therefore went up in the .sight of the people, to the top of Mount Nebo, and there he died when he was in perfect vigor, vvhen his eye was not dim, nor was lais natural force abated — Christ suffered for the sins of men, and was led up, in the presence of the people, to Mount Calvary, where he died in the flower of his age, and when he was in his full natural strength. Neither Moses, nor Christ, as far as we can collect from sacred history, was ever sick, or felt any bodily decay or infir- mities, which would have rendered them unfit for the toils they underwent; their sufferings were of another kind. 38. Moses was buried, and no man knew where his body lay— nor could the Jews find the body of Christ. 39. Lastly, as Moses, a little before liis death, promised the people "that God would raise them up a prophet like unto him " — so Christ, taking leave of his afflicted disciples, told them, " I will not leave you comfortless ; I will pray the Father, and he shall give you another Comforter." It is only necessary to add, in the words of an eminent divine, (see Clarke's Evidences of JVatural and Revealed Religion), that the cor- respondencies of types and antitypes, though they be not of themselves proper proofs of the truth of a doctrine, yet they may be very reas- onable confirmations of the foreknowledge of God ; of the uniform view of Providence under different Dispensations ; of the analogy, har- mony, and agreement between the Old Testa- ment and the New. The analogies cannot, without the force of strong prejudice, be con- ceived to have happened by mere chance, with- out any foresiglit or design. There are no such analogies, much less such series of analo- gies, found in the books of mere enthusiastic writers living in such remote ages from each other. It is much more credible and reason- able to suppose what St. Paul affirms, that, in the uniform course of God's government of the world, " all these things happened unto them of old for examples, lina, or types, 1 Cor. X. 11., and they are written for our admo- nition, upon whom the ends of the world are come." And hence arises that aptness of similitude in the application of several legal performances to the morality of the Gospel, that it can very hardly be supposed not to have been originally intended. Bishop Horsley" has proposed a criticism, which may add another circumstance to the parallel between Christ and Moses. We read in Numb. xu. 3. "that the man Moses was very meek." With what truth this character might be ascribed to Moses, see Exod. xii. 11-14. V. 22. xi. 8. xxxii. 19-22. Numb. xi. 11-15. xvi. 15. and xx. 10-12. Schultens renders the passage ; " Now the man Moses gave forth more answers than," &c. i. e. more oracular answers : " erat responsor eximius prcB omni homine." If this remark is just, our Lord would be like unto Moses in this point also : Christ being himself the divine oracle by whom Moses had spoken to the people". Note 21.— Part IX. The names of the pastors here mentioned show us the powerful opposition against which the infant Church had to contend. The San- hedrin — the aged Ananus, or Annas, who by his influence secretly directed every public meas- ure, and as many as were of his kindred — were gathered together against them. The John and Alexander here spoken of appear to have been, next to Annas and Caiaphas, the princi- pal and most eminent persons in Jerusalem. Jolm, according to Liglitfoot, is probably no other than Rabban Johanan, the son of Zaccai, frequently mentioned in the talmuds. It is said of him, that he had been the scholar of Hillel, and was president of the council after Simeon, the son of Gamaliel, who perished in the de- struction of the city, and that he lived to be a hundred and twenty-three years old. A re- markable saying of his, spoken by him not long before his assembling with the rulers and elders, mentioned Acts iv., is related in the Jerusalem Talmud thus : Forty years before the destruc- tion of the city, when the gates of the temple flew open of their own accord, Rabban Joha- nan, the son of Zaccai, said, " O temple, tem- ple, why dost thou disturb thyself? I know thy end, that thou shalt be destroyed ; for so ° Horsley's Biblical, Criticisms, vol. i. p. 16G. He refers to Kennicott's Remarks, p. 57. " See the treatise on liie passage in the 13th vol. of the Critici Sarri, p. 439, &c., to Fagius's Re- marks, vol. ii. p. 123, and to the frequent notices of the same text in Limborch's .^jreica Collatio cum erud. Judaeo. Note 22.-25.] NOTES ON THE ACTS. *23l the prophet Zechariah has spoken concerning thee, — ' Open thy doors, O Lebanon, That the fire may devour thy cedars.' " He lived to see tlie truth of what he had foretoW. The Alexander here mentioned is supposed by some learned men^ to be Alexander the ala- barch, or governor of the Jews who dwelt in Egypt ; and were he at Jerusalem at the time, nothing would be more probable. For the assembly here spoken of does not seem to be the ordinary council of the seventy-one, but an extraordinary council, composed of all the chief men of the Jewish nation, from every part of the world, who happened then to be at Jerusa- lem ; and several such, it is likely, there might be upon the account of some feast. Josephus says of this Alexander, that he was the noblest and richest of all the Jews in Alexandria of his time, and that he adorned the nine gates of the temple at Jerusalem with plates of gold and sDver"^. Note 24.— Part IX. This section presents us with a picture of what every Christian Church ought to be, and what every Christian Church will probably be, when the fulness of the Spirit snail be poured out in the last days, and the consummation of all things arrive. Here we meet with no factions or divisions on the part of the people — no jeal- ousy — no party spirit — no desire of distinction disturbed the pure harmony of the primitive Church. The apostles, as the spiritual fathers of God's household, without opposition, superin- tended all things, and directed the disposal of the extensive and benevolent contributions of the faithful. The first law of their divine Master was fulfilled — mutual and holy love was the sacred bond of their union, the ruling principle of their life and actions. But in these days ot luxury and refinement, self engages all our thoughts, and all our cares — no other interest can be admitted, and the exploded doctrine ot Christian love is alike ridiculed and despised. Note 22.— Part IX. Note 25.— Part IX. See the Dissertation on this text among the tracts bound up in tiie 13th vol. of the Critici Sacri. De lAmitibus Ohsequii Humani. By Samuel Andreas, or Andre, or Andrews, p. 595-604. Note 23.— Part IX. ^vv^-/dr}(rav — TTQodiQicre yeviudai, this ought to be in a parenthesis, the construction being suspended through several verses, and not being resumed till ver. 29. The construction lies tlius : ^dianoTu, av 6 Qtug, v. 24. av 6 (rrort) elnav, ver. 25. xal lu vvv, KiqiB, eniSs ijil T(i? dcTTEild.;, ver. 29. " Lord, thou art God, who hast made, &c. — who [formerly] by the mouth of thy servant David hast said, &c. and now. Lord, behold their threatenings"." The beauty and truth of this affecting appli- cation of the prophecy must strike every reader. =" Vid. Liffhtfoot, vol. i. p. 209, and p. 277, 2S'2, vol. ii. p. 652. " Baron. Jlnnal. xxxiv. p. 224. Lio-htfoot, vol. i. p. 277, and 760. - Aiittq. 1. xviii. c. 7. § 3. fin. 1. xix. c. 5. § 1. fin. 1. XX. c. 4. § 2., and De Bell. 1. v. c. 5. § 3. See Biscoe On the Acts, and Schoeto-en. vol. i. p. 420. " Markland ap. Bowyer. From these words it is evident that tlie crime of Ananias was something more than an ordi- nary act of deception. It was a direct sin against the Holy Ghost. It was a distrust ot his power. It was an attempt to impose upon the Holy Spirit himself, an endeavour to dis- cover if the secret things of the heart were manifest to Him. It was therefore necessary that a severe and exemplary punishment should be inflicted on the first offending person, to convince others of tlie continued presence, and of the divine power of that Holy Spirit under whose influence the apostles acted, and v,'ho worked with them for the dissemination of the Gospel. Ananias is here said to lie to God, because he lied to the Holy Spirit, which had descended upon the apostles ; hence it is clear, that if he that lieth to the Spirit lieth to God — the Holy Spirit must be God. Ananias ap- pears to have been further tempted to this sin in the expectation that as he insisted it was the whole of the purchase money, both he and his wife for the future would be provided for from the common funds of the Church; while at the same time they retained a portion for their private purposes. Doddridge calls it an affront directly levelled at the Holy Ghost himself in the midst of his astonishing train of extraordi- nary operations. This display of divine power had its intended effect (Acts v. 11, 14, 15.), it preserved tlie Church pure, and protected it from those hypocritical professors, who, had it not been for fear of a similar punishment, might 232* NOTES ON THE ACTS. [Part IX. have been induced to join the apostles, in the hope of those temporal advantages which the contributions of the primitive converts afforded. Note 26.— Part IX. These verses, from 12 to 17, as they stand in our Bibles, are considered as intermingled and confused, and as such have been variously arranged by commentators. In their present dis- position I have adopted the plan of Dr. Adam Clarke, as the most natural and the most con- sistent with the intention of the previous mira- cle, and the effects which it produced. Bishop Sherlock, however, is of a different opinion, and, in a communication which he made to Bowyer, states that they ought to he divided thus — After verse 11, go on to ver. 14 " And believers were the more added to the Lord, multitudes both of men and women. 12 And they were all with one accord in Solomon's porch. 13 And of the rest durst no man join him- self to them ; but the people magni- fied them. 12 And by the hands of the apostles were many signs and wonders wrought among the people. 15 Insomuch that they brought forth," &c. By the ol unctvTSc, ver. 12, Bishop Sherlock would understand " the new converts ; " by the ol lomol, ver. 13, " the unconverted." — See Bowyer. the name of Rabban, a title of the highest emi- nency and note of any among their doctors ; and concerning him is this saying, " From the time that Rabban Gamaliel the Old died, the honor of the Law failed, and purity and Phari- saism died." He is called Rabban Gamaliel the Old, to distinguish him from his grandson, who was also called Rabban Gamaliel, and the great-grandson of this grandson, who was also called by the same name, and had the same title, and were both of them, as the talmudists say, presidents also of the Council. They tell us that Rabban Gamaliel the Old died eighteen years before the destruction of Jerusalem', that is, in the year of our Lord 52, about eighteen years after the convention of the council, before whom the apostles were brought, as related in the Acts. We read also in Josephus, of Simeon, the son of this Gama- liel, as being one of the principal persons of the Jewish nation about three years before the destruction of Jerusalem. Note 29.— Part IX. It was a common saying among the Jews, □'^pnnS nmo □^db' □b'S xtik? ni,'i> S^ omne consilium, quod ad gloriam Dei suscipitur, prospero cventu gaudebit. — Schoetgen, Hor. Heb. vol. i. p. 424. Note .30.— Part IX ON THE ORIGIN AND NATURE OF THE OFFICE OF DEACON. Note 27.— Part IX. Tov divQqwnov tovtov — ty'xn iniX. Few cir- cumstances more fully display to us the utter contempt in which the Jews held our Lord and his followers than this expression. They would not even pronounce his name. Note 28.— Part IX. We read. Acts v. 34., that a Pharisee named Gamaliel, a doctor of the law, had in great reputation among all the people, was one of the Jewish Council, or Sanhedrin. This agrees exactly with what is delivered in the Jewish talmuds. We are informed by them, that Gamaliel, the son of Simeon, and grandson of Hillel, was president of the Council ; that he was a Pharisee ; that he was so well skilled in the Law, that he was the second who obtained We now read the first account of the elec- tion of any order of men in the Christian Church from among its own members. The apostles and the seventy had been ordained to their sacred work by their Divine Master him- self. The increased number of converts now made additional assistance necessary, and the manner in which the Seven were set apart de- serves both the attention and imitation of every society united together in the name of Christ. It is the misfortune of the Christian Church, that every, even the most minute point, has been made the subject of controversy ; we must therefore begin our inquiry into the nature of the office to which the Seven were appointed, by endeavouring to ascertain from what body of men they were selected, before they were set apart by the apostles. It has been ques- tioned whether they were of the seventy — of >> The talmudists say, he succeeded his father, and was president of the Council. See Biscoe On the Acts, vol. ii. p. 220. Note 30.] NOTES ON THE ACTS. *233 the hundred and eig-ht, who, together with the apostles, composed the number of the hundred and twenty upon whom tlie Spuit fell at the day of Pentecost — or, of tlie general mass of converts, now added to the Church. Ligiitfoot^ supposes them to have been of the hundred and twenty. These, he observes, were they that were of Christ's constant retinue, and "companied with him all the time that he went in and out among them ; " and who, being con- stant witnesses of his actions, and auditors of his doctrine, were appointed by him for the iranistry. These are they that the story mean- eth all along- in these passages, " They were all together " — " They went to their company " — "Look ye out among yourselves" — "They were all scattered abroad, except the apostles " — "They which were scattered abroad preach- ed," &c. The Jews say, " Ezra's great syna- gogue was of a hundred and twenty men." And their canons allow not the setting up of a Sanhedrin of tliree and twenty judges in any city, but where there were a hundred and twenty men fit, seme for one office and employ- ment, some for another"*. If we may give credit to Epiphanius, the seven deacons were of the number of the seyenty. If this was the case, and if they had been made partakers of the miraculous gifts, they were already invested with the power both of preach- ing and administering the sacraments. No im- position of hands, therefore, was necessary to set them apart for this office. The fact seems to be, that the difficulties and embarrassments arising from the incipient disputes between the widows of the Hellenists and of the Hebrews, might have increased so much, and excited so much dissension and unkindness, that it became necessary to select some of the next rank to the apostles, and appoint them for this express purpose. The general opinion however is, that the deacons were chosen from among the gen- eral mass of believers. The second and the following verses are thus paraphrased by Hammond — " And the twelve apostles, calling the Church together, said unto them, We have resolved, or decreed, that it is no way fit or reasonable, that we should neglect the preaching of the Gospel, and undertake the care of looking to the poor. "Therefore do you nominate to us seven men, faithful and trusty persons, the most eminent of the believers among you ; that we may con- secrate or ordain them to this office of deacons in the Church, and intrust them with the task of distributing to them that want out of the stock of the Church ; and in the choice of them let it be also observed, that they be persons of eminent gifts and knowledge in divine matters (seever. 10.), who consequently may be fit to be '' Liffhtfoot's Works, vol. iii. p. 182. Pitman's edition. "* HcBi-es, p. 50. sect. 4. ap. Whitby. yoL. II. *30 employed by us in preaching the word, and receiving proselytes to the faith by baptism. (Chap. viii. 5. 12.) " And by that means we shall be less dis- turbed, or interrupted, in our daily employment of praying and preaching the Gospel." The general opinion, as it is here expressed by Hammond, certainly is, that the deacons were selected from among the mass of believ- ers ; and that the Greek words t6 nlrido; tSj- juadijiGn', here rendered "the multitude of the disciples," refers to the community or society of Christians, called sometimes ndn'Teg, the all (1 Tim. V. 20.), Tclnoveg, the many (2 Cor. ii. 6.) and sometimes XQiandfoi, Christians, or Fol- lowers of Christ ; and also Matt, xviii. 17. ' Exy.hjaia, the Church. From whatever body of men the deacons were selected, the narrative before us informs us of two important facts. The utmost caution v/as used on the part of the apostles to prevent the admission of inferior or unworthy men into the offices of the Christian Church. The apos- tles, the heads of the Church, prescribed the qualifications for the office, the people chose the persons who were thus worthy, and the apostles ordained them to the appointed office. Eveiy Church we infer, therefore, is entitled, and is bound to follow this plan of conduct. Its ecclesiastical heads are the sole judges and directors of the qualifications required for the fulfilment of any sacred office ; the persons who are to fill those offices must be taken from the general mass of the people, and they are then, , when thus known and approved, to be set apart ; by prayer, and laying on of the hands of those to whom that power is rightly committed. Till ; they are thus set apart, their own qualifications \ and the general approbation of the people do ; not constitute their right of admission to the ; offices of the Christian Church. If Scripture is ; to be our guide in matters which concern Christian societies, as well as in those which interest us as individuals, these are the direc- tions it has for ever given to the Churches of Christ, in every nation, wherever its sacred pages have been imparted. The apostles alone called the Church together, and gave them directions to look out from among them seven men of good report, specifying at the same time their necessary endowments and numbers ; and reserving to themselves the pov/er of appointing them to the sacred office. And when we consider that the gifts of the Holy Ghost were one indispensable qualifica- tion, and may be regarded as the preelection to some sacred function ; no possible authority can be derived from this portion of Scripture to sanction the laity in taking upon themselves the choice and appointment of their respective ministers. ' The same rules which were on the present occasion prescribed, we have reason to suppose, were observed likewise in the nomina- 234* NOTES ON THE ACTS [Part IX. tion of bishops and deacons in other Churches. For in St. Paul's Epistles to Timothy and Titus, we read that he desires the bishop who ordains, to inquire most particularly into the character of those who were admitted into the high sacred functions. In Titus (i. 6.), for a bishop, seventeen necessary qualifications are enumerated ; and in Timothy (iii. 2.), fifteen. The same inquiries und the same discipline (compare ver. 6. and 10.), although the former are not so particularly spe- cified are also required before the election of deacons, ( 1 Tim. iii. 8.) " They," says the Apostle, "that have used the office of -a deacon well, purchase to themselves a good degree," that is, a degree towards the order of presbyter. We are now to inquire into the nature and extent of the diaconal office. If we refer to the Scripture on this subject, we shall find that Philip, one of the deacons, preached and bap- tized, (Acts xxi. 8. and viii. 12. 29. 40.) ; and that St. Stephen also, who was another, preached, and did great wonders and miracles among the people, (Acts vi. 8. 10.) ; " and they were not able to resist the wisdom and tlie Bpirit by which he spake." Whether Philip and others of these deacons preached and bap- tized, not in their character of deacons, but as Evangelists, or as belonging to the Seventy, has been a subject of dispute. It is clear that before their ordination, the apostles themselves were engaged in the ministry of the tables ; for the treasure of the Church being laid at the apostles' feet, distribution of it was made to every man according as he had need, (Acts iv. 35.) That work, therefore, which the apostles themselves performed, till an increase of duties compelled them to appoint others to officiate for them, cannot in any way be regarded as inconsistent with the high commission which they received to teach and to baptize all nations. The office of the deacon is mentioned by St. Paul in his Epistle to the Philippians, as a spiritual and perpetual office, then settled in the Church, they being the appointed attend- ants on the bishop, as we read in Epiphanius". A bishop cannot be without a deacon. Through- out the whole history of the Acts of the Apostles they are never once called Ministers of the Ta- bles, although they are said to be appointed for that work — no other name is given to them but that of deacons; and St. Jerome (To. 5. F. 251. K.) speaks of them as the ministers not only of the priests, but also of the widows and tables. And when it is remembered that the gifts of the Holy Spirit were particularly conferred upon them, the order of deacons, like that of the apostles, may be considered of divine insti- tution, and decidedly ecclesiastical, established for ever in the Christian Church. The evidence of the fathers is no less clear ; their writings are to be valued not only for ' Hceres, p. 50. sect. 4. ap. Whitby, their testimony to the opinions of the primitive Church, but for their statements of facts. The customs of the contemporaries of the apostles, or their successors in the next age, when those customs were universal in every country where Christianity was established, are related by the fathers ; and they have ever been esteemed, therefore, as useful chroniclers, and as our best guides in all questions concerning the faith or discipline of the early Church. When the fathers are unanimous in asserting the preva- lence of a custom in the day in which they lived ; when they describe it as universal ; when they declare it to have prevailed in the age of the apostles ; and when their testimony is confirmed either by the positive affirmation of Scripture, or is alluded to in Scripture, or is supported by rational inference from the lan- guage of Scripture, we are justified in pronoun- cing such opinion, custom, or practice to have been either instituted, or at least sanctioned by the apostles. If there be any thing of a doubtful nature in the passages of Scripture, which relate the opinion or practice in question, the corrobo- rating evidence of the fathers must be considered as decisive of any discussion arising from the subject. This authority of the primitive fathers will enable us to ascertain the real nature of the diaconate which was now instituted, and becarne an ordinance for ever in the Christian Church. In answer to those who consider that the order of deacons is only a temporary or civil office, instituted for the serving of tables, it must be urged, as Bishop Pearson-^ rightly observes, that the tables of the apostles were common and sacred. Justin Martyr^ mentions them as attendants on the bishops at the Agapi£ or Love Feasts, when the Eucharist was also celebrated ; and that they distributed the bread and wine (after its consecration by the bishop) to the communicants. St. Polycarp'', in his Epistle to the Philippians, (p. 17. edit. Oxon. / " ha or do qv.idam in Ecdesia singularis jam turn impositione manuum institutus est. Actus qui- dem, ad quern instituti sunt, nihil aliud est, quam Siaxovui' tiJarrlLaig, et constituti sunt sTiiTavTijg ri;g /QBlac,qua: consistebat iv Tij Siaxovia rij xaSrifiiQiiT). Officium tamen non fuit mere civile, aut a-conomi- cuin, sed sacrum etiam, sive Ecclesiasticum. Mensce cnirn Discipulorum tur\.c temporis communes, et sacrm etiam facre ; hoc est in communi convictu Sacramentum, EucharistiiB celehraha.nt ," &c. — Pear- soni in Acta Apostol. Lection.e, p. 53. Schoetgen has decided in favor of the opinion which is appar- ently best supported by Scripture, that the deacons were of two kinds, of tables, and of the word. The deaconship or ministry of tables ceased after the first dispersion, and Philip then resumed the deaconship of the word. " Post SiaanooUv viro ccssahat Sluxov'm ri]g XQaniLrig, et Philippus postea resiimchat Siuxoiiav toij Hy'"'-" — Schoetgen, Hora Hchraica, vol. i. p. 428. ^ Ev xai)inTi\ciarTog rod nqointunog o'l xaXovuiroi Jiuxorut SiSoaniv (XunTa>ri~>v naQovTutr ficTaXa^stv. — Justin Martyr, Apol. 2. p. 97. ed. Paris. '' Polycarp exliorts the deacons, that they con- duct themselves blameless, 'S2( @sov iv Xgioriu /JLuxovoi xal qvx avSQwmMv. Note 30.] NOTES ON THE ACTS. *235 1644.) exhorts the deaCons to behave themselves unblameably as the deacons or ministers of God in Christ, and not of men. St. Ignatius' also, in his Epistle to the Trallians, has these words — " And deacons, being the ministers of the mystery, or rather of tlie mysteries, of Jesus Christ, ought by all means to please all men, for they are not dispensers of moat and drink, but ministers of the Church of God." St. Cyprian^ writes [Epist. 65. Ord. Pamel.) "But deacons ought to remember, that the Lord chose apostles, that is, bishops and governors ; but after the Lord's ascension into heaven, the apostles constituted dsacons for themselves, to be attendants upon them as bishops, and upon the Church." Many similar references might be given ; but it is only necessary here to add, that they were ordained by the imposition of hands by the apostles, in the very same manner as priests were ordained ; and that this solemn ceremony could not have been used, had the deacons been designed only for civil and temporary purposes. Mosheim has endeavoured to show that the seven deacons were not the only persons ap- pointed by the apostles to take charge of the poor, as there must liave been curators for that office long before this period, in consequence of the increasing numbers of the Church ; and there must, therefore, in fact, have been dea- cons before there were any such by name. He argues, that these ministers having been select- ed from amongst the indigenous Jews, who in number far exceeded the foreign ones, it was found that they were not strictly impartial, but were apt to lean a little more than was right in favor of their fellow-citizens, and those of their own country, and discovered a greater readiness in relieving the widows of native Jews than the others. The foreign Jews, whom St. Luke terms Greeks, being much dis- satisfied at this, and murmuring greatly against ' Jh Se y.al Tot); Siaxovovg ovrag fivOTijoiojv X/jlotov ' I>]acrv, xaTa navrix tqokov aqiaxsiv. ov yui} fiQwTfov y.txi TioTr^iv iLOi SiLiXovot^ aXX iH/cXtjOiag Gsuv iVfijgETai. Siov ovr ai'Twv tIx lyxXi'iuaTa (fv/.urifo&ui a>g icvQ i' ovc inoiriaaxe htvjoXg- y.ul /nejoixiw v/mg inixsivu ^a/uaaxov. In the Acts — 'Pe/n- qnctJ' TOvg TVJTOvg, ovg inonqauTS nqoaxwuf ttvToTg' xal /leroLxtS) {ifiag inixsira BuSvlwvog. Vitringa'' would account for the difference between the Hebrew and the Septuagint by supposing that the copyists of the Inspired Writings frequently placed the poetical parts of the Old Testament in the proper order of their clauses ; which he considers to have been not only metrical, but frequently rhythmical. Many instances might be found to support this opinion, and to prove its probability. Vitringa arranges the second Psalm on this plan. The 145th I remember having seen elsewhere dis- posed in a similar manner. He concludes that the verses in the Hebrew of Amos were arranged in their poetic order, and that the Septuagint translators read these clauses not in their right, order from right to left, but from the higher line to the lower, and thus caused the variation in question. He would thus arrange both the original and the translation : — Kal &vel&6sTS ttjj' axrjvrjv tov MoXd/ Kul TO &(JTQOV TOV d'EOV VfiUV. Your images, which ye made for yourselves to worship, and ye do so still. Wherefore I will caiTy you away beyond Damascus, (nay even) beyond Babylon." Amos V. 21-27. Acts vii. 42, 43. Dr. Hales** endeavours to prove that Chiun was the dog-star ; and that the Hebrew words 331J3, ]VD, ought to be read as one compound word, corresponding with the Greek ' AoTqaog y.vMv, or AaTQOxvvog, the dog-star: whence he supposes that the Greek xvoiv is derived from " Chiun." He then wishes to show that Chiun and Remphan, or Raiphan, or Rephan, were the same. Archbishop Newcome" thinks, that the order of the words in the Septuagint is preferable to tliat in the Hebrew. Their collocation in the Hebrew, he observes, is unnatural, and points out a mistake in the copies. He would render the passage — " Nay, but ye bare the tabernacle of your Moloch and Chiun, your images, the star of your god, which ye made to yourselves." Newcome mentions a MS. 612, which places the words thus : — " Chiun, your god, the star [of] your images." He interprets the wora Chiun, after Spencer-'', as a name of Saturn, and remarks the reading of'Peficpar in 6 and of ' Pe^iffiE v,' Palcpav ,' Paq>av,' Pecpcfiai',' Picpa, Acts vii. 43. where the MSS. vary, may be accounted ^ Hales's Analysis of Chronology, vol. ii. p. 450. ' On the Minor Prophets ; on Amos, v. 26. / Dt Legibus Hehrceorvm, p. 666. *-i-r 242* NOTES ON THE ACTS. [Part IX. for two ways; |r3 maj' have been read jr"i, there being- a similarity in the two initial letters : or Rephan, the Egyptian name for Saturn, may have been used by translators who lived in Egypt, as an equivalent term to Chiun. Selden supposes this god Chiun might have been represented as a star with certain symbols of distinction^. Lightfoot'' has also a long criticism upon this word. Before his time the word 'Paiffdcv had been generally interpreted as if derived from the Hebrew j<3i, a giant. Lightfoot would rather derive it from ;v £31 or ni5 1, iveak, and iveakness ; after giving his reasons for so doing (see Lightfoot, vol. viii. p. 434.), he proceeds by saying, " Be it therefore that Moloch is the sun, or Remphan or Chiun should be Saturn, we read of tire introduction of Moloch into the land of Israel, but of Chiyun not at all, only in tlie prophet Amos, and here in the mention of Remphan. When I read tliat ,in 1 Kings xii. 30. 'That all the people went to worship the calf in Dan ;' and observe farther, that Dan was called Panias, I begin to tliink that 'I^av, Phan, 'mPaicpai', Rephan, and 'Psjucpav, Remphan, may have some relation with tliat name ; and that Dan is mentioned rather than Bethel, because the idolatry, or calf of that place, continued longer than that of Betliel." Mr. Faber', the last author who has treated on these subjects, states, we are told by Aben Ezra, that Saturn or Chronos was styled by the Arabs and Persians Chivan ; which is palpably the same as the Chiun of Amos. Bat Chiun, or Chivan, seems to be only the Buddhic title Saca, or Sacya, in a more simple shape: for since the Chinese distinguish their god Fo, or Buddha, by the name of Che-Kya, or the Great Kya, writing the Indian appellation Sacya in two words instead of one, it is probable that Sacya is a compound term, denoting the illus- trious Cya or Chiim. Such are the various hypotheses of these learned men to reconcile tlie apparent discrep- ancy between the Hebrew, the Sej)tuagint, and St Luke. The conclusion to which we may most safely come seems to be, tlaat Rephan, Remphan, and Chiyun, were all well-known names given to the same idol-deity ; it was consequently a matter of indiiference which St. Stephen mentioned in his address. There is no greater variation between his account, that of the Septuagint, and the Hebrew, than there would be between three writers who severally asserted that the Duke of Wellington, the Prince of Waterloo, and the Duke of Ciu- dad Rodrigo, gained the battle of Waterloo. It is almost impossible to believe that tlie people of Israel, while their God was among them, leading them through the wilderness. Selden, ii. 34. Lightfoot's Works, vol. viii. p. 434. Origin of Pagan Idolatry, vol. viii. p. 49.1. could have fallen down to images or idols, unless tliey had believed in some common prin- ciples, wliich alike prevailed both among them- selves and the idolators. It is well known to every reader of Scripture and primitive history, that there ivere many doctrines, rites, observ- ances, and ceremonies, regarded with equal veneration by tl:e Jews and pagans. It appears from the testimony of antiquity and the re- searches of Bochart, Gale, Stillingfleet, Bryant, and Faber, that the leading doctrines of all the ancient religions were the same ; and the several rites tlius common to all, are to be traced to that period when mankind were few in number, and the primitive religion conse- quently but little corrupted. Among the ob- servances which appear to have been thus common to the earliest inhabitants of the earth, were tlie general adoption of moveable arks, and of tlie cherubic emblems. These were preseiTed by the idolators, who added to them in proportion as their innovations multiplied upon the patriarchal religion, till at last they resorted to rites, which are described at large by various authors. The worship of the golden calf was the first act of idolatry on the part of the Israelites ; this they would perhaps have justified to themselves, on the plea that the calf to which they bowed down was only the repre- sentation of their own cherubim. Probably the next act of idolatry was this here mentioned by St. Stephen. Moloch, or Remphan, or Chiun, (for they are all the same personage,) was the compound idol, originally designed to represent tlie great father, or Noah, which was after- wards made the emblem of the sun, the god of Tsabaism. Without professedly forsaking the worship of Jehovah, the Israelites hoped to unite another god with him, and by so doing gave his glory to another. This was the beginning of their idolatry, and turning to worship the host of heaven ; and was the cause of their not offer- ing those sacrifices which their Law required. Mr. Faber has endeavoured to prove that the star of Remphan, or Moloch, was the diluvian star of the Persic Mithras, or Tashhter, Astarte, Typhon, and Dardanus. He attempts, in his learned and most interesting work on the origin of that idolatry, to show that " in the theology of the Gentiles all those deities whose history traces them, in their human capacity, to the great father, or Noah, were venerated in their celestial character as the sun. The compound word Remphan, or Ram-phan, may either (he observes) signify the lofty Phanes, or may pos- sibly be the name of the Indo-Scythic Rama, united with that of Phanes, or Pan." This deity is rightly judged, by Scldon and Beger, either to be the same as Saturn, or to be imme- diately connected witli him, under the appellation of Chiun>. He believes the origin of the notion i Faber ut sup. vol. ii. p. 86. Note 3S.] NOTES ON THE ACTS. *243 of this star, which was nearly the same as tliat of the Dioscuri, or Cabiri, had its beginning from tlie traditional opinion that a star shone during the deluge, thirty days and nights, while the waters were increasing: for which he gives many authorities. If Mr. Faber's hypothesis be well founded, the Israelites, in venerating the god Moloch, or Remphan, imagined they were commemorating their ancestors, and the event of tlie deluge. The fact perhaps may be as he supposes ; but the motive of their conduct can be attributed only to their carnal nature. They thrust Moses from them, and in their hearts turned back again into Egypt. Idolatry not only permitted but countenanced vice ; and the Israelites were pleased with the first apology they could discover for the gratification of their passions. I have already, in another place* remarked the apparent diSiculty respecting the conduct of the Israelites in worshipping the golden calf immediately after they had left Egypt, when the wonderful miracles which their tutelar God had wrought must have been still impressed on their minds. We learn, from this quotation of St Stephen, that they worshipped also the host of heaven, and adopted many of the idolatrous rites and emblems of the Sabianism of the Egyptians. Note 38.— Part IX. ON THE MEANI^"G OF THE WORDS " EI2 ^lA- TAFAS ArrEAflNr ScHOETGEJv', Whitby", Grotius", and others ■would consider this passage as referring to the attendance of the angels at the promulgation of the Law on Mount Sinai. The Jews founded this opinion on the use of the word Lir'n'?^ in the Pentateuch, instead of nilT' ; which word, though it is a common name for God, is applied to the angels. Compare Ps. xcvii. 7. with Heb. i. 6., and Ps. viii. 6. with Heb. ii. 8. The Jews were also accustomed to say of Moses, nDOxSon 4i'N rhy — "He ascended to the angels, who neither eat nor drink, and with whom therefore he neither ate nor drank"." Parldiurst would interpret the passage with reference to the fire and lightning and thunder, which attended the giving of the Law. The learned Lightfoot, however, would interpret the phrase with reference to the succession of angels, i. e. messengers, or prophets, who suc- cessively appealed to the Jewish Church. I * .irrungcmcnt of tJi.r. Old Testament . Note 1, On the Idolatry of Jeroboam, Period VI. Parti. Sect. i. ' HoriE Hehrnicce, vol. i. p. 733. '" Whitby in loc. " Ap. Critici Sacri, vol. viii. in loc. ° Midrasch in Jalkut Simeoni, Part II. fol. 118. — 2 ap. Schoetgen. would not, he observes'', render this ^A-(^iluiv by the Hebrew word CTIOnSd, "angels," as the Syriac and Arabic interpreters have done ; but by a^mSiy, "messengers;" so T3V rcStV is "A^^slo(; 'Exy-lijalag, "the angel," or "mes- senger of the Church." The Jews have a trifling fiction, that those Israelites that were present at Mount Sinai, and heard the Law pronounced there by God himself, should have been like angels ; that they should never have begot children nor died ; but, for the time to come, should have been like to angels, had it not been for that fatal and unfortunate crime of theirs in the matter of the golden calf. If slg SiaTceY&g 'Ayyilo)v might admit of this passive construction, " that men might be disposed in the same predicament or state with the angels ;" then I should think our blessed martyr might, in this passage, remind them of their own opin- ion, and the more smartly convince tliem of their d;i'o,(/to, "transgression of the Law," even from what they themselves granted. As though he had said, " Ye have received a Law, which you yourselves confess would have put men into an angelical state ; and yet you have not observed it." But if this clause will not bear that interpre- tation, it is doubtful in what sense the word 'Ayyilwi' must be taken ; and whether elg dia- Tuy&g, " unto the dispositions," be the same with diu diarayav, or Si^ diarajrig, "by the dis- positions, or disposition." That expression in Gal. iii. 19. agrees with this; diuTuyElg dV dyyiXbti', " ordained by angels ;" and in both these places it would be something harsh to understand by angels those heavenly spirits strictly and properly so taken ; for what had they to do in tlie disposition of the Law? They were present indeed at Mount Sinai, when the Law was given, as many places of the Holy Scriptures do witness ; but then they were but present there; for we do not find that any thing farther was done or performed by them. So that the thing itself makes it necessary, that in both places we should understand by angels the " messengers " of God's word ; his prophets and ministers. And tlie particle elg may retain its own proper force and virtue, that the sense may come to thus much; viz. "ye have received the Law unto the dispositions of messengers," i. e. that it should be propounded and published by ministers, prophets, and othera : and that according to your own desire and wish, Exod. XX. 19. Deut. V. 25. and xviii. 15, 16., and yet ye have not kept the Law. Ye desired propli- ets, and ye had them, yet which of those proph- ets have not you persecuted ? If the severe language of the martyred Ste- phen was justly applicable to the Jews, because they rejected the testimony of their prophets or the Law, which had been preached to them ? Works, vol. viii. p. 436. 244* NOTES ON THE ACTS. [Part IX. by the angels of heaven ; how much more deserving of condemnation must the Christian be, who rejects not only all these evidences, but the teaching of the promised Redeemer, and his holy apostles ! Resisting the Holy Ghost was the crime of the Jews ; they refused to believe upon sufficient evidence, and perse- vered in evil against reason and conscience. If we look upon the Christian world, on every side is presented to us the same fatal conduct. All are blessed with the knowledge of the Gospel, and the divine evidences by which it has been established. The grace of God is given to us. The Spirit of God has come down to us and upon us. It is within and around us appealing, warning, reminding, entreating us, as a kind and affectionate friend, to obey its power, to submit to its influence. Note 39.— Part IX. The Great High Priest, who had passed into the holy of holies to intercede for man, looked down from heaven, and opened the veil of the firmament, that his first martyr might gaze on his exaltation and glory. The bystanders were too much engaged with the work of destruction upon earth to look up to heaven ; and even if they had so done, it is by no means certain that the appearance of the Shechinah would have been manifested to them also. It is re- lated by St. Luke as a fact, and not as a vision ; neither is it unphilosophical to believe that He who had visibly ascended into heaven, and had promised to prepare a place there for those who love him, sliould impart to liis holy and suffering servant, in his hour of martyrdom, a prospect of those celestial scenes to which his spirit would soon be admitted — the exceeding great reward of the righteous. We do not yet understand the nature of the universe of God. The blue expanse that encir- cles our planet on all sides prevents us from see- ing much of space in the day time. Our view is then limited to the sun, whose distance is comparatively small. In the night our view is bounded by the magnificent fretwork, with which the God of Christianity and of creation has spangled the beautiful arch above us. The distance of the visible stars is so great, that the intellect of man is bewildered in the attempt to comprehend it. If we call in the assistance of the telescope, we add to our wonder and em- barrassment, and when we seem to have arrived at the very verge of the visible creation, our reason still convinces us, that the telescope of the greatest power has taught us but little. The wildest flight of imagination, which delights itself with the theories of stars whose light has not yet arrived at the solar system ; and of in- numerable clusters of constellations, invisible to man, which extend to infinity, appears but the calm and sober effort of reason, when the subject of its thoughts is " so great a God, as our God'." The Christian, however, must propose these questions to himself: " Amidst all this waste oi worlds'', where is the heaven of his religion ? Where is the abode of the body of Christ, which visibly ascended into another place through the firmament above us ? " The Christian cannot be defrauded of his consolations by the powers oi the telescope, nor the loftiest flights of imagin- ation. The God who made the noble universe, gave also Christianity to man, to direct him to an existence in a state of immortality. But if there is a state, or condition, there must also be a place in which we shall dwell ; and that place, we are repeatedly assured, is the same which the body of Christ now possesses. It St. Stephen was permitted to see the Shechi- nah in that place, his visual faculties must have been so strengthened that the inconceivable distance between earth and heaven was, as it were, annihilated. St Stephen, filled with the Holy Ghost, saw, in the flesh, his blessed Redeemer. The heaven of heavens was brought near to man, and the first Christian martyr was enabled to behold it, as a pledge and earnest of his own immortal happiness ; and through him a pledge to all those who by the same faith shall offer themselves living and acceptable sacrifices to God. When we con- sider the sublime and glorious realities to which we are destined, and the manner in which life and immortality have been secured to us by the crucified Saviour, the manifested God of man- kind, surely we lose sight of our great and in- valuable privileges when we permit ourselves to be enthralled by the pleasures and attractions of this evil world. The faith of a Christian has done very little for man, if it does not enable him to break the chains which kept the heathen in bondage, and deliver him from the galling tyranny of unrestrained passions. Witsius, who has permitted few points of theology entirely to escape him, has remarked on the circumstance of St. Stephen seeing the heavens opened". Note 40.— Part IX. Many commentators have attempted, from a comparison of this expression with that in St. « Psalm Ixxvii. 13. '■ " Look down — tliro' this wide waste of worlds. On a poor breathing particle of dust — Or lower — an immortal in his crimes," &c. Young's JVIi,'lit Thoughts. " " Neque incredibile videri debet, quod is qui dedit homini solertiam et artemlonginquatanquam propiora, et parva tanqnam longe majora, telesco- Note 41, 42.] NOTES ON THE ACTS. *245 Paul's Epistle to Philemon, in which he styles himself /*«!(/ ihe Aged, to discover the probable age of that Apostle at this time. Others again think, that the latter passage ought to be rendered Paul the Ambassador. No argument for the former supposition can be safely de- duced from the expression here referred to, as veuftog, or rs&vtay.o:, is used ■with great lati- tude. In the Septuagint, which is the best lexicon for the signification of words in the New Testament, the Greek word vsdntjy.o: is used for soldiers, 2 Mace. xii. 27., or men of mature age. It corresponds also with ITD'iJ/JX, men, Josh. ii. 1. and 23 ; and, among the clas- sical writers, it is used in the same manner. Kuinoel quotes Phavorinus to prove that it described any age between twenty-three and forty ; and his authority is confirmed by Dio- genes Laertius, 8-10. and Xenophon, Cyr. viii. 3, &c. where the word veuviay.og occurs, and ufr^Q, § 11. is immediately after used as an equivalent expression. Note 41.— Part IX. That the exclamation of Stephen is sufficient to prove his belief, and the belief therefore of the early Church in the Divinity of Christ, appears further from the manner in which the Jews were accustomed to speak of death. Their common saying was, "That was the most easy death, when the Shechinah received the spirit of the just man." Schoetgen quotes Jalkut Rubeni, fol. 86. 2. " Justi perfect! non moriuntur ab angelo mortis, sed tantum per np":?: osculum; nam cjU'aj h^p'2 r\yyjr] ipsa Shechinah animas eorum suscipit'." " I shall always insist," says Bishop Horsley, in his answer to Priestley, "that the blessed Stephen died a martyr to the Deity of Christ. The accusation against him was ' his speaking blasphemous things against the temple and the Law.' You have forgotten to add the charge of blasphemy against Moses and against God.' The blasphemy against the temple and the Law, probably, consisted in a prediction, that the temple was to be destroyed, and the ritual Law of course abolished. The blasphemy against Moses was, probably, his assertion that the authority of Moses was inferior to that of Christ. But what could be the blasphemy against God ? what was there in the doctrine piorum et microscopiorum ope, oculis sistendi, Stephano earn oculorum aciem dederit, ut e terra prospicere potuerit ea quiB gererentur in ccslis. Vidit autem Jesum ad dexteram Dei constitutum ; id est ornatum Regia, Deoque proxima. imo et Divina, Majestate ac Gloria ; et fortassis etiam localiter ad dextram splendidi illius fulfforis, qui oculis ipsius objectus erat." — Witsius, De Prophitis in Ecang. Laudatis. — Miscel. Sac. p. 322. ' Hor(E HthrairfE, vol. I. p. 442. VOL. II. of the apostles which could be interpreted as blasphemy against God, except it was this, that they ascribed divinity to one who had suffered publicly as a malefactor ? That this was the blessed Stephen's crime none can doubt, who attends to the conclusion of the story : ' He looked up steadfastly into heaven,' says the inspired historian, ' and saw the glory of God,' (that is, he saw the splendor of the Shechinah ; for that is what is meant when the glory of God is mentioned, as something to be seen), 'and Jesus standing on the right hand of God.' He saw the man Jesus in the midst of his divine light. His declaring what he saw, the Jewish rabble understood as an assertion of the Divinity of Jesus. They stopped their ears ; they over- powered his voice with their own clamors ; and they hurried him out of the city, to inflict upon him the death which the Law appointed for blasphemers. He died as he had lived, attesting the Deity of our crucified Master. His last breath was uttered in a prayer to Jesus ; first for himself, and then for his mur- derers. ' They stoned Stephen, calling upon God, and saying, " Lord Jesus receive my spirit ; " and he cried witli a loud voice, " Lord, lay not this sin to their charge." ' It is to be noted, that the word, God, is not in the original text, which might be better rendered thus : — ' They stoned Stephen, invocating, and saying,' &c. Jesus therefore was the God whom the dying martyr invocated in his last agonies, when men are apt to pray, witii the utmost seriousness, to him whom they conceive the mightiest to save"." It is well observed by Kuinoel, that if St. Stephen had invoked God the Father, the Evangelist would have written -/.vois tov 'Ljaov. A similar expression to that of the dying martyr is found Apoc. xxii. 20. where we read to/ov y.i'ois ' Irj] •/.aXov/.iivTj fXEyiclrj, " this man is the power of God, which is called, or which is, the Great^." And the inspired writer here informs us, that he con- founded and astonished the people, and took advantage of their ignorant wonder to assume these extraordinary honors. He deceived the people by his great skill in various tricks and juggUng", assisted probably by his superior knowledge of the powers of nature. Ecclesias- tical history has handed down to us a large collection of improbable stories respecting this man'. Arnobius, a writer of the third century, relates that he flew into the air by the assistance of the evil spirit, and was thrown to the ground by the prayers of St. Peter. Others tell us that he pretended to be the Father, who gave the ^ " Ceterum in codd. ABCDE, al verss. Copt. ^th.Armen. Sjt. post. Vulg Ital. legitur ; i, y.a- Xoviiiri] uiyu/.T] quae vocatur, i. quffi est (xaXeinSai saspius id. qd. flrai) et banc vocem yalovuiri] in ordinemrecepit Griesbachius. Recte. Facile enim ea a librariis, quibus superflua videretur, omitti potuit. Sensus, sive ea addatur, sive omittatur, eodem redit." — Kuinoel, Com. in lib. Hist. JV. T. vol. iv. p. 300. ■^ Vide Kuinoel, ut sup. p. 299. — Schleusner in VOC. iiayEvv^. Rosenmilller, &c. ' See Vidal's notes to Mosheim, on the Affairs of the Christians before Constantine, vol. i. p. 328, and Dr. A. Clarke in loc. Law to Moses ; and that he was the Messiah, the Paraclete, and Jupiter, and that the woman who accompanied him, who was named Helena, was Minerva, or the First Intelligence ; with many other things equally absurd, which are collected by Calmet, to whom the reader is referred''. Justin, and after him Irenasus, TertuUian, Eusebius, Cyril, and others of the fathers, have asserted that Simon Magus was honored as a deity by the Romans, and by tlie senate itself, who decreed a statue to him in the isle of Ty- ber, where a statue has since been found with this inscription — "Semoni Sanco Deo Fideo, Sacrum Sext. Pompeius Sp. F. Mutianus do- num dedit." Some suppose this to have been the statue to which Justin alluded ; but as it does appear to have been erected by the senate, the most able critics have rejected tlie idea of Magus' deification by the Romans. Dr. Middleton, not perhaps the best authority, for he endeavoured to reject all he could find reason to discredit, treats the story with con- tempt; while a modern author'', who is no less venturous, espouses the opposite opinion, and defends it at great length. This ingenious speculatist indeed attempts to prove that Jose- phus and Philo were Christians, and that primi- tive Christianity was a system of Unitarianism. They were certainly as much entitled to the name of Christians as the modern Unitarians ; both disguising their Christianity with equal skill. It does not however appear necessary to enter further into the subject, nor to discuss the conclusion of Vitringa, that there were two Simon Magus'. I shall only add, which is more to the purpose, that Wolfius, Krebs, Rosen- milller, and others, are of opinion that the Simon here mentioned is the same as the person spoken of by Josephus as persuading DrusUla to leave her husband, and to live with Fehx, the procurator of Jud8ea% Note 47.— Part IX. ON CONriRMATION. It is the custom at present among many who profess Christianity, to despise every ordinance of which they do not perceive the evident util- ity. They must comprehend the causes and the reasons of an institution, or it is treated with contempt. In all enactments of merely human origin this conduct is defensible, because expe- rience proves to us that human laws are made to accomplish some known and definite benefit ; and if they fail in that object, they are consid- ered useless. Yet no human legislature will ' Calmet's Dictionary, Art. Simon Magas. '^ Dr. Jerem. Jones's Ercle.-iiastical Researches, chap. xii. p. 310, &c. ' Wolfius, Cum PhUologiccR. vol. ii. p. 112.5. Josephus, Ant'iq. xx. 5. 2. 248* NOTES ON THE ACTS. [Part IX. permit its laws to be disobeyed with impunity, even in those cases where they have evidently failed in their purpose ; for the will of an indi- vidual is required to submit to the authority of the state : and there are few cases in which the resistance of an individual can be justified upon the plea of his inability to discover the reason- ableness or propriety of a law. If we are thus required to act in matters of common life, the same principles of conduct are more binding when applied to the Divine Law. We are in general able to discover the causes for which it pleased God to appoint to the Jew the observances of the Mosaic Law, and to the Gentile the lighter yoke of the Christian code. The divinity of both covenants was ratified and confirmed by miracle and prophecy, and man in both instances, without any appeal being made to his reason, was required to yield unreserved o'bedience, because it was the will of God ; for, as the Apostle says, " we walk by faith, not by sight." One very remarkable characteristic alike dis- tinguishes the Mosaic and Christian institu- tions : in both it is to be observed, that although on any peculiar and extraordinary occasion the supernatural influences of the Holy Spirit might be imparted to some favored individuals ; they were never bestowed in ordinary cases, unless the appointed means of grace were observed on the part of the worshipper: thereby affording the highest sanction in favor of the outward ordinances, both of the Jewish and Christian religion. If in the former dispensation the pen- itent would entreat for pardon, he brought his sacrifice. If a child desired admittance into the Church of God, it must be either by circumcision or by baptism ; if he would renew in his youth the promises which had been made for him in his childhood, he feasted on the sacrifice of the paschal lamb, or on the body and blood of Christ, in the feast of the Christian sacrament. The means of grace are attended with the influences of the Spirit of God, and he who obeys the will of God always partakes of the blessing. The passage of Scripture which is contained in this section is the first account in the Chris- tian covenant of a new means of grace, which was sanctioned by an evident impartation of the divine influences. Peter and John went down to Samaria to impart to the new proselytes the gift;s of the Holy Spirit; the evangelists who converted them, not having authority to perform the higher functions of the apostolic order. The same Almighty Being who instituted the out- ward means of grace, withheld the gifts of his Holy Spirit till they could be communicated by his chosen servants in his own appointed way. If we are required to deduce moral inferences from other passages of Scripture ; if the con- duct of God to his ancient Church be still justly made a source of encouragement, and a motive to perseverance to Christians at present, on what grounds are we to reject the inferences that naturally arise from such facts as those now before us? Are we not right in conclud ing tliat this action was intended not only for the peculiar benefit of the Samaritan converts, but for an example to all the Christian Churches, from that age to the present ? The enactments of Christianity are to be found in the conduct of Christ and his apostles ; their practice is the best model for the right government of the Churches. From this conduct of the apostles the ancient ! primitive Church has uniformly required, that those who are admitted as infants into the Christian Church by baptism, should in maturer years be confirmed in their Christian profession by prayer and imposition of hands. Though the extraordinary gifts of the Spirit were conferred only by extraordinary men, appointed for that ■ especial purpose, it was believed that his ordi- nary gifts might be imparted by the authorized ministers who were set apart for the service of the sanctuary. As the miraculous gifts were requisite at the first formation of the Christian Church, so now, when the Christian religion is fully established, its ordinary influences are equally necessary to enable man to recover the lost image of God, of which he had been de- prived by the fall. It is but too usual with a certain class of religionists to undervalue the external rites of Christianity : but it is our duty to examine whether any, and what rites were observed by the apostles, and to follow their authority ; rather than to inquire into the rea- sonableness or propriety of the apostolic insti- tutions. The Roman Church has erred by adding to the enactments of Scripture ; the op- posite extreme is to be no less avoided, of de- preciating or neglecting its commands. That Church is most pure whose discipline approaches the nearest to that which was practised by its divinely-appointed founders, and is recorded for our example in the New Testament. I conclude this subject by availing myself of the high authority of the pious and eloquent Bishop Home, who observes, speaking of Mr. Law, (vol. i. p. 214,) that although " the govern- ment and discipline of the Church will not save a man, yet it is absolutely necessary to preserve those doctrines that will. A hedge round a vineyard is a poor paltry thing, but break it down, and all they that go by will pluck ofi" her grapes. And no sin has been punished with heavier punishments for that reason, than throw- ing down fences, and making it indifferent whether a Christian be of any Church or none, so he be but a Christian, and have the birth of \ the inspoken word. But if Christ left a Church ; upon earth, and ordered submission to the ap- pointed governors of it, so far as a man resists, or undervalues this ordinance of Clirist, so far J he acts not like a Christian, let his inward light ? be what it will." .,,,jcw'-"' Note 48.-50.] NOTES ON THE ACTS. *249 Note 48.— Part IX. The expression " v/hich is desert," in the opinion of Glassius-'' and Schoetgen^, refers to tJie way and not to the Gaza itself. Kuinoel'' approves of the opinion of Heinrich and Was- senburg'h, that the clause was not found in the original text, but was subsequently introduced. Note 49. — Part IX. The name of the eunuch is supposed to have been Indich'. It is probable he had but lately embraced the Jewish faith. Candaceis a name common to the female sovereigns of that part of the country. A passage from Pliny is quot- ed by Benson and others to prove tliis — " Reg- nare foeminam Candacen, quod nomen multis jam annis ad reginas transiV." If this remark of Pliny be just, and it is con- firmed by a passage of Dio Cassius, quoted by Kuinoel, the authority of Strabo may be admit- ted to strengthen the Scripture account. He tells us — TovTwv 8s fjdtti' xul ol ttjc ^aacllaarjg ajqarrjyol tt^c KurSuxrjg, ij y.ud' rifias riQ^e ray AldionMv io'Sgiy.-q Tig yvv-fj, lib. 17. Pearson, however, is of opinion that this authority is of little weight*. Note 50.— Part IX. ON THE DIFFERENT READINGS OF ISAIAH liii. 7, 8. This quotation has been usually classed among those which are taken from the Septua- gint, and not from the original Hebrew. The difference between the Hebrew and the Sep- tuagint appears at first sight to be considerable ; that between the Septuagint and the Acts is very slight. It is indeed most probable that the Ethiopian would be reading that version which was in the most frequent or general use among the Hellenistic Jews in Egypt, a coun- / Glassius, Grammat. Sac. Tract. 2, de Prono- mine, p. 712, of his collected works, and 190 of the separate work — " iTzi ti^v oSov rl^v xarapalyovoav ccrrh ' Ifrioi}ff(X?.iji stg I^uLav, avTt] iOTiv toyjuog — ad viam, quae a Jerusalem descendit Gazam ; avTt] hfEc, seu quoe est deserta. Que soil, via, vocatur deserta,qma non fuit adinodum tvita, ob intercur- rentes Casii mentis solitudines, secundum Stra- boaem, lib. xvi. Hujus autem admoneri Philip- puni necesse fuit, alioqui communem et magis tritam viam alteram ingressurum." ^ Schoetgen, Hor(B Hchr. vol. i. p. 442. '• Lii. Hist. JV. T. vol. iv. p. 311. ' See Kuinoel, In Lib Hist. JV. T. vol. iv. p. ? 313, and Pfeiffer, Dubia Vexata, p. 939. ' i Plin. lib. vi. c. 29. ap. Benson, Pfeiffer, &c. * Pearson, section in Act. Apost. p. 72. yoL. 11. *3^ try which bordered so nearly upon his own ; and where the Septuagint version had been sanctioned by the Alexandrian Jews, and originally made under royal authority. Pezronius' thinks the present reading is con-upt in the Hebrew, and the Greek version right. Alex. Morus"* is of opinion that the original reading of the Hebrew was mh n:;;?3 iL^BiyD— " in his affliction he was taken from his judgment:" to which reading Wolfius would assent, altering only the position of the two last words. The latter critic supposes that D was read for D, and the i should be joined to the preceding word. " Sic enim reddi," he observes, " Ebrsa possunt: propter angustiam et a judicio sublatus est, sive sublatum est judicium, quod idem plane est: nam cujus tollitur judicium, ille judicio seu condemnationi eximitur." Doddridge conjectures that there must have been another reading in the copy used by the Septuagint translators. He considers this read- ing to have been not npS DSWOOl ii";"0 as the original now stands, but npS DStyD ni'.t'- — this supposition, however, is unsupported by manuscripts. After a careful examination of these authori- ties, I cannot but think that the only alteration requisite is in the pointing of the first clause ; and that the Septuagint have properly expressed the meaning of the Hebrew. If a pause is placed after the words ^v t^ Taneivchaei, and after "ii*;?D, the Greek would read thus, "He opened not his mouth in his humiliation." With respect to the Hebrew, it may be observed that the prefix n is sometimes used in the sense of "because of," "by reason of," Exod. vi. 9., and the proper interpretation of l^f;', from the same root is " to restrain," " confine," &c. The word therefore implies affliction or humiliation, and may be rendered " because of restraint," or " because of affliction or humiliation." With respect to the second clause, " and from judg- ment," it is evident that the sense is the same even as the passages now stand. " And he was taken from judgment," is the Hebrew phrase, signifying, " he was removed from, or deprived of, a just judgment." " His judgment was taken away " is the translation of the New Testament and Septuagint, that is, " His just judgment was not allowed him." The same circumstance is expressed whether we say that a criminal was deprived of a fair trial, or a fair trial was not allowed him: nor would the varia- tion in the language justify the charge of inac- curacy, if the two phrases were indiscriminately used. If these remarks shall be thought cor- rect, we may avoid all recourse to the unwar- rantable mode of inventing a various reading to reconcile a supposed discrepancy. ' Antiq. Tempor. restit. p. 167. ap. Wolfii. Cur. Philolog. vol. ii. p. 1134. " Ap. Wolfium ut supra. 250* NOTES ON THE ACTS. [Part IX. npV Hebrew. Di32?DD1 l^i^D VD nn3'' xS English Translation of the Hebrew. He was taken and from judgment from prison his mouth he opened not. Septuagint. i}§5jy ■^l xglaig airov Iv r>j rciTieivdaet' rb gtS/j-u dLPolyei oix. Greek Testament. ^qOtj -^ XQlaig avrov iv x'Jj Tuneivaaei, avrov to ardfia avrov dvolyei oix. English Translation of the JV. T. Sf LXX. was taken away his judgment in his humiliation his mouth he opened not. Proposed mode of reading the above, so as not to alter either the Hebrew or the Sep- tuagint : — place the pause after llify^, and tu- neipwasi, rendering tlie former phrase by the words "because of restraint or affliction;" or " humiliation ; " giving the full signification in •the second clause of the word D£)tyD, in which case it will appear evident, that the meaning of both expressions will be the same. Hebrew — He opened not his mouth, because of j affliction \ ' ^""^ ^^°™ ^ just judgment he was taken away. Sept. and JV. T. — He opened not his mouth in his humiliation ; and his just judgment was taken away. Note .51.— Part IX. Bishop Lowth remarks on the parallel pas- sage of Isaiah liii. 8. — " My learned friend Dr. Kennicott has communicated to me the follow- ing passages from the Mishna, and the Gemara of Babylon, as leading to a satisfactory explica- tion of this difficult place. It is said in the former, before any one was punished for a capital crime, proclamation was made before the prisoner by the public crier in these words — vS;? naS'i xd^ no? ib j;nrw ■'d Sd — ' qui- cunque noverit aliquid de ejus innocentia, veniat et doceat de eo.' — Tract. Sanhcdrin. Surenhus. par. iv. p. 233. On which passage the Gemara of Babylon adds, that ' before the death of Jesus, this proclamation was made for forty days ; but no defence could be found.' On which words Lardner observes, ' It is truly surprising to see such falsities, contrary to well- kno-o'n facts.' — Testimonies, vol. i. p. 198. The report is certainly false : but this false report is founded on the supposition that there was such a custom, and so far confirms the account above given from the Mishna. The Mishna was composed in the middle of the second century, according to Prideaux ; Lardner ascribes it to the year of Christ 180." Casaubon has a quotation from Maimonides, which further confirms this account ; Exercit. in Baronii Jlnnales, Art. 86. Ann. 34, Num. 119. " Auctor est Maimonides in Pirck 13. ejus Libri ex opere Jad, solitum fieri, ut cum Reus, sententiam mortis passus, a loco judicii exibat ducendus ad supplicium, praecederet ipsum |n3n KTjouf , praeco ; et hajc verba diceret. llle exit occidendus morte ilia, quid transgressus est transgressione ilia, in loco illo, tempore illo, et sunt ejus rei testes ille et ille. Qui noverit aliquid ad ejus innocentiam probandam, veniat, et loquatur pro eo." Now it is plain from the history of the four Evangelists, that in the trial and condemnation of Jesus no such rule was observed, (though, according to the account of the Mishna, it must have been in practice at that time :) no procla- mation was made for any person to bear witness to the innocence and character of Jesus ; nor did any one voluntarily step forth to give his attestation to it. And our Saviour seems to refer to such a custom, and to claim the benefit of it, by his answer to the high priest, when he asked him of his disciples, and of his doctrine — " I spake openly to the world ; I ever taught in the synagogue, and in the temple, whither the Jews always resort ; and in secret have I said notliing. Why askest thou me ? ask them which heard me, what I have said unto them : behold ! they know what I said." John xviii. 20, 21. This, therefore, was one remarkable instance of hardsliip and injustice, among others, predicted by the prophet, which our Saviour underwent in his trial and sufferings. St. Paul, likemse, in similar circumstances, standing before the judgment-seat of Festus, seems to complain of the same unjust treat- ment ; that no one was called, or would appear to vindicate his character. " My manner of life [ir\u (iidaiv (lov, ''"in) from my youth, which was at first among my own 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 1 lived a Pharisee." Acts xxvi. 4, 5. nn signifies age, duration, the time, which one man, or many together, pass in this world ; in this place, the course, tenor, or manner of life. The verb "in signifies, according to Castell, " Ordi- natam vitam sive setatem egit, ordinavit, ordine constituit." In Arabic, " Curavit, administra- vit." — Lowth's Isaiah, notes, p. 240. Note 52.-55.] NOTES OX THE GOSPELS. ^2.51 Note 52. — Part IX. We have been so accustomed, and that rightly, both on the mtemal evidence, and on the testimony of the Jewish and Christian Churches, as -svell as on that of the contents of this section, to apply the -svords of Isaiah to our Lord, that many readers will be much surprised to hear that various other interpretations have been given, even by Christian theologians. There is a long list of names of authors men- tioned by Kuinoel, with the opinions they have espoused. Doederlein, by the "servant" of Jehovah (Isai. liL 13.), of whom the prophet continues to speak in the ensuing chapter, understands the Jewish people. Others, the pious Jews : others, the converted Gentiles : and others, the prophets after the captivity. Some suppose it to mean Cyrus ; Grotius imagines Jeremiah to have been designed. Many approve the decision the treasurer of Candace was about to arrive at, and conclude the prophet liimself to have been meant. Some refer the words to Hezekiah, others to Uzziah. See Kuinoel, In Lib. Hist. .V. T. p. 317., and Doddridge's note in loc. Dr. Hammond too has intimated, that this prophecy might have been fulfilled in some one who lived shortiy after Isaiah. The Jews interpret it "of the afflictions of Israel ;" but see Schoetgen, vol. ii. Note S3. — Part IX. This verse is -wanting in a great number of manuscripts. Griesbach, Matthsi, Michaelis, and others, would expunge it from the canon. In the manuscripts where it is found it is read variously. Whitby would retain it ; observing, that the verse was probably omitted, in later times, because it opposed the delay of baptism, which the catechumens experienced before they were admitted into the early Church. Note 54. — Part IX. The reading in the Alexandrian and some other manuscripts is, " the Holy Spirit fell upon the eunuch, but an angel of the Lord took away Philip," which is probably the true readinar. Note 55. — Part IX. Oy THE DATE, I)ESIG>-, A>T) ORIGINAL LA>"GCAGE OF ST. JIATTHEw's GOSPEL. This section gives an account of the state of the infant Church at this time, and may be con- sidered as an introduction to tiie histoiy of St. Paul. By him the new converts had been com- pelled to fly from Jerusalem, and he was now- persecuting them even to strange cities ; not only to Damascus, but to other adjacent towns. I -would refer to this period the publication of St. Matthew's Gospel. Both the fathers and heretics of tiie early Church have unitedly acknowledged that the first Gospel was -written by tliis Evangehst, and at an early date. It was very improbable that a long space of time should be allowed to elapse, without any attempt on the part of the apostles to supply the converts with a published account of the hfe and sufier- ings of the blessed Jesus ; particularly as those converts who had not seen the miracles of our Lord, or of his apostles, were prevented by the furious persecution which was now going on, from regularly attending the Christian assem- blies. Indeed, there seems to be strong groimd for believing that not only the Gospel of St. Matthew, but also those of St. Mark and St, Luke were -written soon after the commence- ment of some persecution or other of the Chris- tian Church. The Church consisted, at this time, solely of Je-wish believers, and the first Gospel was primarily intended for the instruc- tion of the Jews in Jerusalem and in Judsea. This purport was as uniformly asserted and believed, as its early composition. " His Gospel, doubtless," says Dr. Townson, " was designed for the benefit of the universal Church, as well immediately by the history and doctrine of Christ as mediately by a right institution of the Je-wish believers, who were to be the first teachers of the Gentiles. But the Holy Spirit imder whose influence it was -written, seems to have guided, or left St. ilatthew to recite many particulars more directly relative and interest- ing to the Jews. This is meant by saying, that he wrote for their instruction. And this was the sense of antiquity." We read in Justin Martyr's Apology, that the Jews circulated among their brethren, their owTi invented account of the resurrection (Matt, xxviii. 13.) imputing the removal of the body to the spoliation of the tomb by the aposties. This circumstance aSbrds an additional proof of the great probability that St. Matthew would publish his Gospel at an early period, and address it to the Jews, to counteract the errone- ous statement of the authorities at Jerusalem. As St Matthew had held a public office under the government, it was most probable that he was selected to -write the history of his blessed Lord's life, as being more known than the other disciples, and therefore the most likely to excite attention. Bishop Tomhne remarks, that the apostles, immediately after the descent of the Holy Ghost, which took place only ten days after the ascen- sion of our Saviour into heaven, preached the Gospel to the Jews with great success ; and 252* NOTES ON THE ACTS. [Part IX. surely it is reasonable to suppose that an au- thentic account of our Saviour's doctrines and miracles would very soon be committed to writing for the confirmation of those who be- lieved in his divine mission, and for the conver- sion of others ; and more particularly to enable the Jews to compare the circumstances of the birth, death, and resurrection of Jesus, with their ancient prophecies relative to the Messiah : and we may conceive that the apostles would be desirous of losing no time in writing an ac- count of the miracles which Jesus performed, and of the discourses which he delivered, be- cause, the sooner such an account was published, the easier it would be to inquire into its truth and accuracy ; and consequently when these points were satisfactorily ascertained, the great- er would be its weight and authority". On these accounts the learned prelate assigns the date of St. Matthew's Gospel to the year 38. " The sacred writers," says Mr. Home, from whom I extract the principal part of the remain- der of this note, " had a regard to the circum- stances of the persons for whose use they wrote, and we have therefore an additional evidence for the early date of this Gospel, in the state of persecution in which the Church was at the time when it was written ; for it contains many obvious references to such a state, and many very apposite addresses both to the injuring and to the injured party". During this calamity, the members of the Christian Church stood in need of all the support, consolation, and assist- ance, that could be administered to them. But what comfort could they possibly receive, in their distressed situation, comparable to that which resulted from the example of their suffer- ing Master, and the promise he had made to his faithful followers ? This example and those promises St. Matthew seasonably laid before them, towards the close of this season of trial, for their imitation and encouragement, and de- livered it to them, as the anchor of their hope, to keep them steadfast in this violent tempest. From this consideration Dr. Owen was led to fix the date of St. Matthew's Gospel to the year 38. " Dr. Lardner'', however, and Bishop Percy', think that they discover marks of a lower date in St. Matthew's writings. They argue from the knowledge which he shows of the spirit- uality of the Gospel, and of the excellence of the moral above the ceremonial Law ; and from the great clearness with which the com- prehensive design of the Christian dispensation, as extending to the whole Gentile word, togeth- er with the rejection of the Jews, is unfolded in this Gospel. Of these topics they suppose the " Ehm. of Christ. Theol. vol. i. p. 391. ° See this proved at length in Dr. Owen's Obser- vations on the Four Gospels, pp. 1. 21. 8vo. 1764. P Works, 8vo. vol. vi. pp.57, 58; 4to. vol, iii. pp. 163, 164. ' Key to the M'ew Test. p. 55. 3d edit. Evangelist not to have treated, until a course of years had developed their meaning, removed his Jewish prejudices, and given him a clearer dis- cernment of their nature. " This objection, however, carries but little force with it. For, in the first place, as Dr. Townson has justly observed, with regard to the doctrinal part of his Gospel, if St. Matthew ex- hibits a noble idea of pure religion and morality, he teaches no more than he had heard frequently taught, and often opposed to the maxims of the Jews, by his Divine Instructor. And when the Holy Spirit, the guide into all truth, had de- scended upon him, it seems strange to imagine that he still wanted twenty or thirty years to enlighten his mind. If he was not then fur- nished with knowledge to relate these things as an Evangelist, how was he qualified to preach them to the Jews as an apostle ? " In the next place, it is true that the pro- phetic parts of his Gospel declare the extent of Christ's kingdom, and the calling and acceptance of the Gentiles. But these events had been plainly foretold by the ancient prophets, and were expected by devout Israelites to happen in the days of the Messiah' ; and in those pas- sages which relate to the universality of the Gospel dispensation, the Evangelist merely states that the Gospel would be successfully preached among the Gentiles in all parts of the earth. He only recites the words of our Saviour without any explanation or remark ; and we know it was promised to the apostles, that after Christ's ascension, the Holy Spirit should bring all things to their remembrance, and guide them into all truth. Whether St. Matthew was aware of the call of the Gentiles, before the Gospel was actually embraced by them, cannot be ascertained ; nor is it material, since it is generally agreed, that the inspired penmen often did not comprehend the full meaning of their own writings when they referred to future events ; and it is obvious that it might answer a good purpose to have the future call of the Gentiles intimated in an authentic history of our Saviour's ministry, to which the believing Jews might refer, when that extraordinary and unexpected event should take place. Their minds would thus be more easily satisfied ; and they would more readily admit the comprehen- sive design of the Gospel, when they found it declared in a book, which they acknowledged as the rule of their faith and practice^ " Once more, with respect to the argument deduced from this Evangelist's mentioning *■ Tims Zacharias, the father of tlie Baptist, speaks of Christ as coming " to give light to them that sit in darkness and in the shadow of death," (Luke i. 79.) which description includes the Gen- tiles ; and Simeon expressly calls him " a light to lighten the Gentiles," (Luke ii. 32.) " Bishop Tomline's Elements of Christ. Theol vol. i. p. 302. Note 55.] NOTES ON THE ACTS. *253 prophecies and prophetic parables, which speak of the rejection and overthrow of the Jews, it may be observed, that if this argument means, that, being at first prejudiced in favor of a kingdom to be restored to Israel, he could not understand these prophecies, and therefore would not think of relating them if he wrote early ; — tliough the premises should be admit- ted, we may justly deny the conclusion. St. Matthew might not clearly discern in what manner the predictions were to be accomplished, yet he must see, what they all denounced, that God would reject those who rejected the Gospel : hence, he always had an inducement to notify them to his countrymen ; and the sooner he ap- prised them of their danger, the greater charity he showed them'. " Since, therefore, the objections to the early date by no means balance the weight of evi- dence in its favor, we are justified in assigning the date of this Gospel to the year of our Lord 37, or at the latest to the year 38. "The next subject of inquiry respects the language in which St. Matthew wrote his Gos- pel, and which has been contested among critics with no small degree of acrimony ; Bellarmin, Grotius, Casaubon, Bishops Walton and Tom- line, Drs. Cave, Hammond, Mill, Harwood, Owen, Campbell, and A. Clarke, Simon, Tille- mont, Pritius, Du Pin, Calmet, Michaelis, and others, having supported the opinion of Papias as cited by Irenajus, Origen, Cyril, Epiphanius, Chrysostom, Jerome, and other early writers, that this Gospel was written in Hebrew, that is, in the Syro-Chaldaic dialect then spoken by the Jews. On the other hand, Erasmus, Pa- raeus, Calvin, Le Clerc, Fabricius, Pfeifl^er, Dr. Lightfoot, Beausobre, Basnage, Wetstein, Rumpasus, Whitby, Edelman, Hoffman, Mol- denhawer, Viser, Harles, Jones, Drs. Jortin, Lardner, Hey, and Hales, Mr. Hewlett, and otiiers, have strenuously vindicated the Greek original of St. Matthew's Gospel. A third opinion has been offered by Dr. Townson, and some few modern divines, that there were two originals, one in Hebrew and the other in Greek. He thinks that there seems to be more reason for allowing two originals than for con- testing either; the consent of antiquity pleading strongly for the Hebrew, and evident marks of originality for the Greek. "The pre.sumption, however, is unquestion- ably in favor of the opinion that St. Matthew wrote in Greek ; for Greek was the prevailing language in the time of our Saviour and his apostles. Matthew, too, while he was a collec- tor of customs, and before he was called to he an apostle, would have frequent occasions both to write and to speak Greek, and could not dis- charge his office without understanding that language. We may therefore consider it as highly probable, or even certain, that he under stood Greek. Besides, as all the other Evange lists and Apostles wrote their Gospels and Epistles in that language for the use of Chris- tians (whether Jews or Gentiles) thoughout the known world ; and as St Matthew's Gospel, though in the first instance written for the use of Jewish and Samaritan converts, was ulti- mately designed for universal dissemination, it is not likely that it was written in any otlier language than that which was employed by all the other writers of the New Testament. This presumption is corroborated by the numerous and remarkable instances of verbal agreement between Matthew and the other Evangelists; which, on the supposition that he wrote in Hebrew, or the vernacular Syro-Chaldaic dia- lect, would not be credible. Even those who maintain that opinion are obliged to confess that an early Greek translation of this Gospel was in existence before Mark and Luke com- posed theirs, which they saw and consulted. The main point in dispute is, whether the present Greek copy is entitled to the authority of an original or not: and as this is a question of real and serious importance, we shall pro- ceed to state the principal arguments on both sides. " The modern advocates of the Hebrew Gospel, above enumerated, lay most stress upon the testimonies of Papias (bishop of Hierapolis, A. D. 116), of IreuEeus (a. d. 178), and of Origen (a. d. 230) ; which testimonies have been fol- lowed by Chrysostom, Jerome, and others of the early fathers of the Christian Church. But these good men, as Wetstein has well observed, do not so properly bear testimony as deliver their own conjectures, which we are not bound to admit unless they are supported by good reasons. Supposing, and taking it for granted, that Matthew wrote for the Jews in Judaea, they concluded that he wrote in Hebrew" : and because the fathers formed this conclusion, modern writers, relying on their authority, have also inferred tliat Matthew composed his Gos- pel in that language. " It only remains that we briefly notice the third opinion above mentioned, viz. that there were two originals — one in Hebrew, the other in Greek, but both written by St. Matthew. This opinion, we believe, was first intimated by Dr. Whitby", and is adopted by Dr. Hey, Dr. Townson, Bishop Gleig,and some other modern divines. The consent of antiquity pleads strongly for the Hebrew, and evident marks of originality for the Greek. Bishop Gleig thinks, that St. Matthew, on his departure to preach the Gospel to the Gentiles, lefl with the Church at Jerusalem, or at least with some of its members, ' Dr. Townson's Discourses, Disc. iv. sect. 4. Works, vol. i. pp. 116, 117. vol.. II. Wetstenii JVov. Test. tom. i. p. 224, note. Preface to St. Matthew's Gospel, vol. i. p. 254* NOTES ON THE ACTS. [Part IX. the Hebrew or Syriac memorandums of our Lord's doctrines and miracles, which he had made for his own use at the time when the doc- trines were taught, and the miracles performed ; and that the Greek Gospel was written long after the apostles had quitted Jerusalem, and dispersed themselves in the discharge of the duties of their office. This conjecture receives some countenance from the terms in which Eusebius'", when giving his own opinion, men- tions St. Matthew's Gospel. ' Matthew,' says that historian, ' having first preached to the Hebrews, delivered to them, when he was pre- paring to depart to other countries, his Gospel composed in their native language ; that to those, from whom he was sent away, he might by his writings supply the loss of his presence"^.' This opinion is further corroborated by the fact, that there are instances on record of authors who have themselves published the same work in two languages. Thus Josephus wrote the History of the Jewish War in Hebrew and Greek^. In like manner, we have two origi- nals, one in Latin, the other in English, of the Thirty-nine Articles of the Anglican Church, and also of Sir Isaac Newton's Optics. As St. Matthew wanted neither ability nor dispo- sition, we cannot think he wanted inducement to "do the work of an Evangelist" for his brethren of the common faith, Hellenists as well as Hebrews ; to both of whom charity made him a debtor. The popular language of the first believers was Hebrew, or what is called so by the sacred and ancient ecclesiastical writ- ers : but those who spoke Greek quickly became a considerable part of the Church of Christ. " From a review of all the arguments adduced on this much-litigated question, I cannot but prefer the opinion which, indeed, best harmo- nizes with the consent of antiquity, — ^that St. Matthew wrote first a Hebrew Gospel for the use of the first Hebrew converts. Its subse- quent disappearance is easily accounted for, by its being so corrupted by the Ebionites that it lost all its authority in the Church, and was deemed spurious, and also by the prevalence of the Greek language, especially after the de- struction of Jerusalem, when the Jewish lan- guage, and every thing belonging to the Jews fell into the utmost contempt. It also is clear that our present Greek Gospel is an authentic original, and consequently an inspired produc- tion of the Evangelist Matthew, written (not as Bishop Gleig and other writers suppose, long after our Lord's resurrection and ascension, but) within a few years after those memorable and important events^." "" Eusebius, Eccl. Hist. lib. iii. c. 4. " Lib. i. pref. sect. 1, 2. " Dr. Hey's J^orrisian Lectures, vol. i. pp. 28, 29. Bishop Gleig's edit, of Stackhouse, vol. iii. p. 112, Dr. Townson's Works, vol. i. pp. 30-32. ■" Home, Crit. Jntrod. vol. ii. pp. 238-243. This view of the probability that the Gospel of St. Matthew was written in both languages appears to me to be most correct. It is possible that the real state of the case might be this. When the persecution began, or was beginning, St Matthew, who perhaps might have already committed to writing the memorable events of Christ's history, might have distributed among his own countrymen, the converts of Jerusalem, an account of the transactions and teaching ot our Lord; but as the persecution was not con- fined to Judasa, but extended to Gentile cities, the converts who had taken refuge in them would be naturally anxious to have the Gospel in that language which was most generally understood, that the glorious works of redemp- tion and salvation miglit be made known unto them as well as unto us. It is probable, there- fore, that the Hebrew Gospel was first used, while the converts remained in Judtea, or at least during the continuance of the Pauline persecution ; and that it might have been given about six years after the ascension, when the persecution was beginning ; in the year 34 or 35, the date which is here assigned to it. The Greek Gospel might have been given about two or three years later, when the converts returned to Jerusalem, and required inspired histories of our Lord to be sent to their breth- ren at those cities in which their safety had been secured. This hypothesis will reconcile some few of the discrepancies which have embarrassed many inquirers in their research into the early history of tlie Church. It accounts for the early disuse, and non-appearance of the He- brew Gospel — it agrees with the early date assigned by Dr. Townson, Bishop Tomline, and Dr. Owen, who refer the writing of St. Matthew's Gospel to the year 37, or 38, — it corresponds with the internal testimony in favor of a very early date, and is supported by the reasoning of Bishop Tomline and Dr. Owen. Note 56.— Part IX. St. Luke not having specified the time of Paul's conversion, and the apostle himself not having done it in his Epistles, the opinions upon it vary much. Some place his conversion in the year of the crucifixion, or at the beginning of the following year ; others seven or eight years after, in the second year of Claudius. I have preferred the opinion which steers between these two extremes, and place the conversion of St. Paul at the year 35, about the time that war was declared between Herod, the tetrarch of Galilee, and Aretas, king of the Arabs". "^ Spanheim, T)e Conv. Paul. p. 107. Pearson, Lardner, Hales, Home, and others. Note 57.-60.] NOTES ON THE ACTS. *255 This epoch does not seem attended with any ditBculty. It agrees very well ■nith " the four- teen years " that tlie Apostle reckons between his conversion and the tliird voyage that he afterwards made to Jerusalem. It furnishes, moreover, some very natural reasons, why being at Damascus he was immediately in safe- ty there, and why he afterwards retired into Arabia, rather than into any other place, and wh}' upon his return from Arabia he no longer found protection at Damascus ; and it is the date which is generally adopted. Herod and Aretas quarrelled, for tlie reasons mentioned by Josephus, Antiq. lib. 18. cap. 7, and they came to an open war in the year 36. Herod's army was defeated. The Romans took his part ; but the death of Tiberius, which hap- pened in the month of March, in the year 37, stopped the Romans, who were marching against the Arabs. Vitellius, who was commander of the Roman army, heard the news of his death at Jerusalem during the feast of the Passover. Note 57.— Part IX. Eunvkov drretArjj y.ai cfdfov — Wetstein, Kuinoel, Clarke, and others have quoted among other passages from the classical writers, to illus- trate this sentence — Theocrit. Id. 22. 82. Eurip. Bacch. 620. Aristoph. Equitt. 435. Oppian Vtnat. 4. 190. Homer, niad, v 8. Aristsenet 1. Ep. 5. Achill. Tatius, 2. p. 65, &c. &c. The use of the expression in these authors may be adduced as one among many other proofs, that St. Luke, the writer of the Acts, was a learned man, and one therefore who was more likely to examine into the truth, origin, and nature of the religion he had embraced than many of the more ignorant converts. Note 58.— Part IX. The authority of the Sanhedrin of Jerusalem was very great, so that not only the Jews who inhabited the land of Israel, but the Babylonian and Alexandi'ian Jews received its decrees, and obeyed them with reverence. They ac- loiowledged the Sanhedrin as the bulwark of the oral law. They more especially submitted to its authority in accusations of heresy, and trial of false prophets, wliich the Sanhedrin alone was supposed competent to consider. The Romans, to whose power the whole of Arabia at this time submitted, granted to the Jewish council the power of imprisonment and scourging, not only over the Jews of Palestine, but over other synagogues, which willingly, in religious matters, yielded to the control of the Sanhedrin. — See on this subject the note at the end of chap. ix. sect. xxxv. Note 59.— Part IX. This expression was common among the ancient Jews. We read in Is. xl. 3. the phrase nirr Tn — and among the later Jews, I'n'? CD''1i'Un secundum morem Christianorum. — SchoetgeiL vol. i. p. 444. Note 60.— Part IX. ON the C0XVERSI0-\ of ST. PAUL. If St. Paul had been asked before he left Jerusalem for Damascus, by one of those de- spised Christians whom he was now on his way to persecute, "What proof do you require to convince you that Jesus is the Messiah .'" it is not improbable that he would have replied, " I demand that evidence which was given to my fathers, the evidence of the manifested Shechi- nah, the presence of the Angel Jehovah, and the audible voice from heaven." From education, reason, or prejudice, we all generally adopt some criterion of truth, to which every proposition is brought. Tliis was his criterion: and what must have been the feelings of tliis relentless persecutor, when the very evidence he required was vouchsafed to him — when He, the despised, the insulted, the crucified Jesus, in the glory of the Shechmah — from heaven itself — reproved the blindness of his zeal, and convinced him that the same Holy Being who had suffered on the cross, was the Angel Jehovah, the long- expected Messiah of the Jews I The simple words, "I am Jesus, whom thou persecutest," how severely must they have penetrated and wounded the heart of this zealous offender ! In a moment, he was overwhelmed and convicted of the excessive guilt of his conduct, and the majesty of the God of his fathers. The blind- ness that was inflicted upon him was typical of that spiritual darkness which was the cause and origin of his crime ; it was a trial of his faith and repentance ; and his recovery from it was intended to prove to him and to the world, that a man is in darkness and the shadow of death till he has received that true light which lighteth every man that cometh into the world. The scales which had concealed from his view the glorious light of the Gospel of Christ fell from his eyes — he saw and believed, and the Holy Ghost gave him power to discern spiritual things. How fearfully will the sons of Israel mourn and lament, when this Holy Being shall again reveal himself from heaven in the glory of the Shechinah, and reprove them for their want of faith and hardness of heart ! The history of St. Paul offers them the highest hopes and conso- lations ; it shadows out to them the darkness of 256* NOTES ON THE ACTS. [Part IX. their spiritual state, the necessity of a baptism of repentance, and the forsaking of their former sins and errors, and the restoration of their sight. At his second coming the glory of Israel shall be made known unto them— their hearts shaU be changed, and they shall look on him whom they have pierced. Lord Barrington and Whitby are of opinion that St. Paul did not now see our Lord. The former derives his argument from the expression (ver. 5,) " Who art thou. Lord ? " Whitby ob- serves, that in the Old Testament men are often said to have seen the Lord, when they only saw the glory, the symbol of his presence (Exod. xxiv. 10-12. Deut. iv. 12, 15.), and that in the parallel accounts of his conversion in other parts of the Acts, St. Paul mentions only having seen the glory that shone round him, and not the person of our Lord. He adds, that if the words imply that the person of our Lord was seen, it must have rather been in the way than in the heavens. It would however be easy to show that the ancient Jews used the word nyDW, which is here rendered qrcoc, to express not only the glory which surrounded the Divine Personage, which appeared to the patriarchs, but also the Great Being himself; and it seems most probable that his countrymen would understand the expres- sion in that sense. The general opinion, how- ever, appears to be most correct, which affirms, that at this time the visible manifestation of the person of Christ was made to the Apostle. Wit- sius' defends the general opinion with much skill and energy: Doddridge does the same. Macknight espouses the same side of the ques- ' " Sed quo mode visus est Jesus ? An per angelum, vices ejus sustinentem ? Nequaquam. Neque enim angeU est ea sibi verba sumere quae propria sunt Jesu. An in symbolo, quo modo IsraelitcB Deum viderunt ad montem Sinai ? Non sufEcit. An in visione ut Jesaias ? Nee hoc satis facit. An oculis corporis ? Sic abitror. Debuit enim Paulus hoc quoque apostolatus sui argumen- tum habere, quod Cliristum, in persona, quod aiunt, oculis suis conspexerit. Ceterum ubi nunc Christus ? An in coelo ? an in aere viciniore ? Eqnidem nescio. Nam quod Act. iii. 21. dicitur, quem oportet coeli capiant usque ad tempora resti- tutionis omnium, intelhgi potest de ordinaria Jesu in coelis mansione : qua non impeditur tamen quo minus per extraordinariam aliquam ceconomiam, in acrem terrce viciniorem ad exiguum tempus descenderit. Sed et in ccelis manens videri Paulo potuit, per miraculosam facultatis elevationem, remotisque Dei virtute omnibus impedimentis, quo modo Stephanus nuper in terra positus, ccelis apertis, vidit .Tesum stantem ad dexteram Patris, Act. vii. .55. Qua luce significabatur gloria appa- rentis Christi, qui est stella ilia matutina, oriens ex alto, sol justiticB, lux ad illuminationem gentium, et gloriam populi Israelitici ; et qui se luce veluti aiuictu operit. In eii luce, ipse se conspiciendum prtebebat Jesus. Sic enim Paulo Ananias, Act. ix. 17. rursus xxii. 14. et Jesus ipse Act. xxvi. 13. t'c TovTo wif^rfV coi. — Witsii Mehtem. Leidcns. dc Vit. Pauli, p. 17. — Mackniaht on the Epistles, vol. vi. p. 416.— Kuinoel, hi Lib. Hist. jX. T. vol. iv. p. 323. — Doddridge's Family Exposilor — Dr. A. Clarke, and Whitby in loc. tion : Saul, he observes, arose from tlie earth, and with his bodily eyes beheld Jesus standing in the way. We are absolutely certain, that on this or some other occasion, Saul saw Jesus with the eyes of his body ; for he hath twice affirmed that he saw Jesus in that manner (1 Cor. ix. 1.), " Am I not an apostle ? have I not seen Jesus Christ our Lord ?" (chap. xv. 8.) " Last of all [wq^di] yAf^iol) he was seen of me also, as of an abortive apostle." Now it is to be observed, that this appearance of Jesus, Paul places among his other appear- ances to the rest of the apostles, wliich, without all doubt, were personal appearances. Besides, if Saul had not seen Jesus in the body, after his resurrection, he could not have been an apostle, whose chief business was, as an eyewitness, to bear testimony to the resurrection of Jesus from tlie dead. I acknowledge, that if we were to form our opinion of this matter solely upon the account which Luke hath given of it (Acts ix. 3-6.), we could not be sure that Saul now saw Jesus. Yet if we attend to the words of Ana- nias, both as recorded in this chap. ver. 17, " The Lord Jesus who appeared to thee (6 ^qci- dsii; aoi, ivho ivas seen of thee) in the way ;" and as recorded Acts xxii. 14. "The God of our fathers hath chosen thee, that thou shouldest see that Just One, and shouldest hear the voice of his mouth :" also, if we consider the words of Christ, "I have appeared unto thee for this very purpose, to make thee a minister, and a witness of those things which thou hast seen ; " and that Barnabas declared to the apostles, how he had seen the Lord in the way (Acts ix. 27.), I say when all these expressions are duly at- tended to, we shall have little doubt that Saul saw Jesus standing before him in the way (ver. 17.), when in obedience to his command he arose from the ground. But not being able to endure the splendor of his appearance, or perhaps the better to express his reverence, he fell to the earth anew, and remained before lum in that posture, till Christ ordered him to arise a second time, and go into the city, where it should be told him what he was to do, (Acts ix. 6.) Then it was that on opening his eyes he found himself absolutely blind. TJiis I suppose is a better account of Saul's seeing Jesus, after his resurrection, than with some to affirm, that he saw him in his trance in the temple, or in his rapture in the third heaven, for on neither of these occasions did Saul see Jesus witli Ws bodily eyes ; the impression at these times having been made upon his mind by the power of Christ, and not by means of his external senses, so that he would not have been qualified by such a vision to attest Christ's resurrection from the dead. I know that Paul had another corporeal sight of Jesus, namely, after he had made his defence before the council, (Acts xxiii. 11.) But as the First Epistle to the Corinthians, in which Paul Note 61.-63.] NOTES ON THE ACTS. *257 affirmed that he had seen the Lord, was written before he was favored with that second corpo- real sight of Jesus, he cannot be thought in that Epistle to have spoken of an event which had not then taken place. It cannot be necessary to discuss here the absurd hypothesis of Kuinoel, who endeavours to show that there was nothing miraculous in the conversion of St. Paul, whom he would represent as journeying to Damascus, thinking of the lesson of moderation taught him by Gamaliel, and of the arguments he might accidentally have heard in favor of the Messiahsliip of Christ, when sudden thunder in a clear day alarmed him, and he imagined that he heard a voice : the wliole of the three several narratives in the New Testament of St. Paul's conversion overthrow this absurd theory. His sudden loss and recov- ery of sight, and the consequent communication of the Holy Spirit, by a person divinely appoint- ed, were indisputable evidences as to the reality of the appearance that had befallen him on his way. That St. Paul was neither a hypocrite, an enthusiast, nor a dupe, has been too admirably proved by Lord Lyttleton to require further illustration. Note 61.— Part IX. The expression here used is supposed by some to be proverbial, signifying the injury and hurt they are likely to receive who resist supe- rior power, more especially as relating to God. To confirm this opinion, many classical authors are referred to. Euripides in Bacch. 5. 794. Col- umella, De Re Rustica,2. 2. 26, &c. and Pindar, Pyth. 2. 173, who asserts we must not contend against God, but bear the yoke he puts on our neck mildly, and not kick against the goads ; that is, remarks the scholiast, not to fight against God, being only men. The great Bochart re- jects the idea that the expression is derived from any other authority than that of Scripture itself. Moses uses it when he says Jeshurun waxed fat (et recalcitravit) and kicked against the Law (Deut. xxxii. 15.), and also God himself (1 Sam. ii. 29.), " why kick ye against my sacri- fices ?" The clause is retained in the Vulgate, the Arabic, Ji^thiopic, and Armenian versions, although it is not inserted in others, or in the Greek manuscripts. Griesbach likewise re- jects it. it is said that the men that were with me heard 7iot the voice. Dr. Hammond remarks, that the word ()D(iicr| signifies thunder, and he would rec- oncile the two texts by reading, " They that were with me heard the voice of the thunder, but heard 7iot the voice of him that spake unto me." The word (pcoprj is often used in this sense in the Old Testament, Exod. ix. 23, 27, 33, 34. XX. 18. Ps. xviii. 13, &c. In this verse the word seems to be used in the same sense as chap. ii. 2. (see the note in loc.) with reference to the thunder which usually accompanied the Bath Col, or Voice from heaven ; in chap. xxii. 9. it more particularly relates to the Voice itself, which the attendants of St. Paul, in consequence of their alarm and confusion, did not hear, or if they did, without rightly understanding it. Beza, Vatablus, and Clarius, think that the attendants heard Saul's voice, but not that of Christ. Dr. Benson, as dxaieiv often signifies to undersland, supposes these attendants were Hel- lenist Jews, who did not understand the Hebrew, which was the language in which Christ ad- dressed Paul. Dr. Whitby and Dr. Doddridge that the Voice from heaven was taken for thun- der. — Doddridge, vol. ii. p. 36. For further solutions of the difficulty, see Wolfius, Curce Phil. vol. ii. p. 1138. Lord Bar- rington. Dr. Weston, and others, ap. Bowyer, and the commentators. The Jews say that God three times spoke to Moses, Aaron being by and not hearing the voice ; in Egypt, Exod. vi. 28. ; in Mount Sinai, Num. iii. 1. ; and in Levit. i. 1. The same mode of expression is used in Schemoth Rahha, sect. ii. fol. 104. 3. in Exod. ii. 2., " The angel of the Lord appeared to him." Why is it thus said so expressly rSx to him be- cause other men were with him, but none of these saw any thing but Moses only. So also in Dan. x. 7. Note 62.— Part IX. This verse bears the appearance of differing from the parallel passage, chap. xxii. 9., where VOL. II. *33 Note 63.— Part IX. He lost his sight from the glory of that light Michaelis, in Richteri Chirurgischer Bihliothek, b. vi. p. 732, ap. Kuinoel, relates, that an African struck with lightning lost liis sight, but recov- ered it suddenly. In the Ciitici Sacri is a treatise on the blind- ness of St. Paul, considered in its origin, con- tinuance, and cure. Jortin remarks, that the miracle by which St. Paul was instructed and converted has been thought by some to be of the emblematic and prophetic kind, and to indicate the future calling of the Jews ; so that Paul the persecutor, and Paul the apostle, was a type of his owa nation. St. Paul, though the apostle of the Gentiles, 258* NOTES ON THE ACTS. [Part IX. never cast off his care for his own brethren, and always expressed himself on that subject with the warmest affection ; and he alone, of all the writers in the New Testament, hath spoken clearly of the restoration of the Jews; he ear- nestly wished for that happy day, and saw it afar off, and was glad. St. Paul was extremely zealous for the Law, and a persecutor of the Christians — so were the Jews. St. Paul, for opposing Jesus Christ, was struck blind ; but upon his repentance he re- ceived his sight — so were the Jews, for their re- bellion, smitten with spiritual blindness, which shall be removed when they are received again into favor. St. Paul was called miraculously, and by the glorious manifestation of Christ himself, and was instructed by the same Divine Master : .such will perhaps be tlie conversion and the illumination of the Jews. St. Paul was called the last of the apostles — the Jews will certainly enter late into the Church. St. Paul was the most active, laborious, and successful of all the disciples : such perhaps the Jews also shall be after their conversion. But these are rather conjectures of what may be, than discoveries of what must come to pass". Note 64.— Part IX. GENERAL OBSERVATIONS ON CONVERSION. From the manner in which the conversion of St. Paul is related by St. Luke, many have been led to suppose that all those who are really Christians must receive and retain some sensi- ble impression of their conversion ; and conse- quently remember the exact time or moment in which it took place. Others again argue, that St. Paul was selected from the rest of mankind, as Abraham, Moses, the Prophets, and the Apostles were, for the especial purpose of pro- moting the designs of Providence in effecting the redemption of mankind ; and therefore that it affords no sanction for the expectation of any sudden or miraculous conversion for others. Both parties insist with equal earnestness and sincerity in enforcing the doctrine of Scripture, that " without holiness no man shall see the Lord:" but one would look for conversion in some momentary operation of the Spirit of God, without any previous preparation in the heart or conduct of the individual ; the other, on the contrary, would rather seek it in the study of the Scriptures, and in the due observance of '^ See Jortin's Remarks on Ecclesiastical History, Works, vol. ii. p. 14 ; and Mede's Works, book v. p. 891, 892, as well as book iv. epist. xvii. p. 768. Jortin does not mention Mede, who has considered the :parallel at greater length. the progressive and appointed means of grace which are given to all, as necessary to salva- tion, and which are always attended with the influences of the Holy Spirit. The former, who believe that God more fre- quently impresses the mind by some sudden impulse, do not deny that it may sometimes happen, that individuals may be so educated and brought up, that they shall be sanctified from the womb. Thus the celebrated Annes- ley, the nonconformist divine, declared that he never remembered to have been converted. On the other side it is equally acknowledged, that it may please the same God who miracu- lously converted St. Paul, to impress in the most unexpected and peculiar manner the mind of any individual, at any time it may seem good to his Providence to do so. He would . not, for instance, assert that it was impossible that Constantine beheld a cross, or that Colonel Gardiner heard a voice in the air, or any other circumstance of this nature'' ; but his general belief is, that since the canon of Scripture has been completed, the sacraments are the effect- ual and divinely ordained means of grace by which the Holy Spirit is conveyed to man for his renovation ; and that sufficient evidence is given to all men for their establishment in the faith, without any extraordinary or preternatural interference in their favor. Christianity, it must ever be remembered, is not a system of theoretical opinions, but a sys- tem of positive institutions. If so, we may expect miracles at the establishment, but not in the continuance, of the dispensation. In one sense of the word every thing is a miracle, both in the natural and moral world. The growth of a plant is to us an unaccountable event ; but we see that it is gradually brought to perfection, by the sun and rain from heaven — these are the appointed laws of nature. In the same way the divine influences of the Holy Spirit, by the appointed means of grace, grad- ually operate on the heart, till it brings forth the fruits of perfection, and the perfect man is formed. It is certain that the great Creator of the flower or the herb might by a word com- mand them to grow either on the waves of the sea, or on the floor of a room, but as this would be deviating from esiabhshed laws, we do not anticipate such an occurrence. In the same manner it is not generally to be expected that the Almighty Creator will depart from his own appointed means of salvation to effect the recovery of sinful man, who refuses to be nour- ished by the common blessings from on high. It is not now to be expected that the heavens will again open, the Shechinah appear, the Bath Col be heard, or the holy flame kindle on holy heads ; these indisputable evidences of divine c, Stuyovot, Sta To Gv^i^ovXtviiv, y.at avatpfOsiv avTco Ta xaTu vuuur. Assident enim hi patriarchse, etcum eo saepius diu noctuque continuo versantur : quod ei- dem a consiliis sint, acde iis refcrant quce ad leg-em pertinere videbantur. — Est enim aurum coronariuin, quae diversarum ordines curiarum vel amore propi'io, vel indulgentiarum Isetitia, vel rebus prospere gestis, admoniti, in coronis aureis signisque diversis obtu- lerint. Lege iv. Cod. Theod. de Aur. Coron. Witsii. Exerc. Sac. xii. De Historia Hieros. p. 3J3. Sue- therefore, were accustomed to submit to the con- trol of the Sanhedrin, and would not, when con- verted to Christianity, object to a continuance of that fonn of government to which they had thus submitted. We will, however, consider the word in all its significations. I. The word apostle, (xnoarcXog, says the learned Witsius, literally signifies one who is sent forth. It was used among the Greeks for the word — II. UqeaBevg (jcrroaTellofievog, fteaiTijg £lg-)\- VTjg evExa, i. e. an ambassador, one sent forth, a mediator to make or establish peace. III. More especially, 6 arQaTijybg y.ccT& nlovv nsi.i7i6fiEvoQ, the leader sent on a naval expedi- tion. — Hesychius. IV. Nv/ncpaybiydg, one sent to bring the bride to the house of her husband. — Phavorinus. In all which senses it is singularly descriptive of the office of the apostles — they were minis- ters of peace, and commanders of that great expedition which was directed to the isles of the sea, and to the Gentile world ; which in Scrip- ture is frequently represented under the emblem of the sea. It was their high office also to pre- sent the Christian Church as a chaste virgin to Christ. In Hebrew, the word dndarolog, or apostle, corresponds to the titles "I^So, niVii', or u^hw- ■jxSa is frequently used, not only of angels, but of prophets and priests, Hag. i. 13. Mai. ii. 7. In this sense St. Paul calls Chi-ist the apostle of our profession (adding the word d^/tf^sv'if ), T^S o/iolojlag I'lfiS)!' — of our, that is, the Chris- tian profession, in opposition to the high priest of the Jews. It corresponds also to the word niStJ'. The Jews had their ~I13 V n'Sti' or Snp, &n6(rToXovg ttjc Ixxkrjcjlag, who brought the decrees of the high priest to the synagogues at Jerusalem, and the tithes and victims to the priests, and principally collected for the temple service the tribute of the half-shekel, which was required by the Law of Moses from the whole population. The word, in tliis sense, was adopted in the Christian Church. It was more especially used to denote the ambassadors and assistants of the patriarchs of the Jews". cedit vox, niSt'' quam sibi attribuit Ahias, 1 Reg. xiv. 6. I'Sn niSty OUX ubi LXX. 'yinoaroUv vertunt. Habebant etiam inv TT'Sti', vel ,'^rp, anoaruXovQ rijg fxyX-qaiits, nuncios, ccEtus, qui man- data deferrent ad synagogas Hierosolyrnam, vel victimas et decimas ad sacerdotes ; niaxime qui (llSca/iiov, seinisiclum, tributum quotannis ex lege in sacravium differendum, exigerent. Dein collap- sis Judseorum rebus retenta tamen in synagoga vox, ^ JnonToXuiv, est ; talesque signate dicebantur, qui patriarchse assessores et legatl erant, cjusque iy- yi'xXia, youiiiKxTa, circulares litera.s ad synagoffas deferebant pecuniis per capita colhgendis, speci- atim anro coronario, coronas scilicet patriarcbali ornanda;, quod loco didragmi exigebant patriarchee in partibus tarn orientis, quam occidentis." — Wits. Meict. Lcid. p. 22. Note 7"2.] NOTES ON THE ACTS. *267 In the Jerusalem Talmud (Sanhed. fol. 18. col. 4.) we are presented with the form of the letters which were issued by the Sanhedrin ; from which we learn that the expression " to the bretliren," was in common use, and referred to the Jews, whether priests or not, who had authority in the provinces ; and to whom the Sanhedrin gave the power to put its decrees in force. It must however be observed, says Lightfoot", that it was not the awe of the power of the Sanhedrin, so mucli as the innate ambition of the Jews to continue as one people, which made them obedient. And the letters therefore which St. Paul received from the Sanhedrin to the brethren at Damascus, we must suppose not to be imperative, but declar- ative and persuasive. This remark of Light- foot is no doubt correct ; and it proves the point under discussion : that authority was exercised over the synagogues of the Jews, and that the persons who were deputed to exercise it were called apostles : and, we may add too, that the same desire of union among themselves, which induced the foreign Jews to submit to the juris- diction of their high priest and Sanhedrin, ought to be a prevaihng motive to union among Christians. " The word apostle," says Mosheim", " it is well known, signifies a legate, an ambassador, a person entrusted with a particular mission. The propriety, therefore, with which this appellation was bestowed by Christ on those friends whom he thought proper to select for the propagation of his religion throughout the world is manifest " Schoetgen. Hotcb Hebraicts, vol. i. 937, who has added this also to his quotations. " Sic ex JVedarim apud R. Samuel Ben David, SxiDty TDn ^whu; IX tnn pn 'hiSb' ■'jhd ^jn in fol. 28. 2. XJomT, num sacerdotes apostoli propria an vero apostoli Dei ? Quid inde vero ^ resp. Si dicimus, eos esse apostolos proprifi auctoritate venientes. non necesse est, ut sacevdos sit Justus. Si vero dicimus, eos esse apostolos Dei, necesse est, ut justi sint." ° " Convenit prtetei-ea quoad vim significationis cum titulo 113V n'Sii'jnomeii '^zrocoAoc rijg i>!xX>i- nlixs, Legatus ecclesise, quod Paulus bis, nisi fallor, adhibuit in epistolis suis, an quoad usum, dubium. — Imo in ecclesiis Chnstianis nulli fuerunt Jegati ccetus ad Deum pra?ter Episcopos et Presbyteros, vel prseter presbyteriorum preesides. Clerus antiquis- siraffi ecclesioB Chrisliance constitit tantum presby- teris et diaconis. Legati ecclesiarum, quales in synagogis medii erant inter prasfectos ct diaconos, in ecclesia Christiana nulli fuerunt, turn quia offi- cium legati ecclesisE (113 Vn''?!^) ut plurimum in antiquis synagogis non fuit statum et solenne, sed quibusvis viris in synagoga honoratioribus et rernm sacrarum peritis libere commissum, turn quia ille precandi actus, qui a legatis ecclesiae in syna- goga praestabatur proprie ab ipsis synagogaj prEefec- tis prsstandus erat, et baud dubie in multis syna- gogis, ubi doctorum copia non aderat, exereitiis est. Cum igitur in prirais ecclesiis Christianis omnia quam simplicissimo mode composlta fuerint, opus non erat extraordinariis ejusmodi precandi ad Deum legatis, sed prsestabat omnino ut hie actus a praeside presbyterii ceu a legato tam presbyterii quam ecclesia? totius,perageretur." — Vitringa, De Synag. Vcter. lib. iii. pars 2. p. 912. from this its common acceptation. But the reader will perhaps discover a peculiar force in tills term ; and more readily perceive the motives which probably induced our Saviour to apply it to those whom he sent forth, when he is inform- ed, that, in the age of which we are now treating, this appellation was appropriated to certain public officers of great credit and authority amongst the Jews, who were the confidential ministers of the high priest, and consulted with by him on occasions of the highest moment. They were also occasionally invested with par- ticular powers, and despatched on missions of importance, principally to such of their country- men as lived in foreign parts. The collection of the yearly tribute to the temple, which all the Jews were bound to pay, was likewise entrusted to their management ; as were also several other affairs of no small consequence. For since all Jews, however widely they might be dispersed throughout the various regions of the world, considered themselves as belonging to one and the same family or commonwealth, of which the high priest residing at Jerusalem was the prefect and head ; and as the members of every inferior synagogue, however distant or remote, looked up to Jerusalem as the mother and chief seat of their religion, and referred all abstruse or difficult matters, and any contro- versies and questions of moment respecting divine subjects, to the decision of the high priest, it was absolutely necessary that this supreme pontiff should always have near him a number of persons of fidelity, learning, and authority, of whose services he might avail himself in communicating his mandates and decrees to those Jews who were settled in dis- tant parts, and in arranging and determining the various points referred to him for decision." The learned writer then goes on to show the great probability that the officers who were thus entrusted with this delegated authority were called apostles. In the first place, St. Paul himself evidently intimates such to have been the case in the opening of his Epistle to the Galatians, when he terms himself an apostle, not d/i' (jii'do(jjTTO)i', "of men," noriJt' (ii'dgdnoiv, " by men," but of God himself, and his Son Jesus Christ, Gal. i. 1. What necessity could there be that this inspired writer should thus accurately define the nature of his commission, and so particularly mark the distinction be- tween himself and an apostle invested with mere human authority, if the Jews, to whom that Epistle is principally addressed, had been strangers to that other kind of apostles com- missioned by men, namely, apostles sent by the Jewish high priest and magistrates to the dif- ferent cities of the Roman empire ? This interpretation was long since given to the words of the apostle by St. Jerome, Comm. ad Galatas, tom. ix. opp. p. 124. edit. Francof. " Usque hodie," says he, " a patriarchis Judce- 268* NOTES ON THE ACTS. [Part. IX. oruin apostolis mitti (constat) : ad distinctionem itaque eorum qui mittuntur ab hominibus, et sui qui sit missus a Christo, tale sumpsit e.xordium : ' Paulus apostolus, non ab hominibus, neque per hominem.'" These words of St. Jerome, who resided in Palestine, and was every way skilled in Jewish affairs, must necessarily be allowed to weigh strongly in favor of the above state- ment respecting the apostles of the high priest. The meaning they convey indisputably is, that, in the time of St. Paul, it was the practice of the Jewish high priest to send forth apostles, after the same manner as the Jewish patriarchs were accustomed to do at the time he (St. Je- rome) wrote : and there appears to be no reason whatever which should induce us to question the credibility of what is thus said. But let us return to the words of St. Paul, in which there is something worthy of remark, which, if my ' memory does not fail me, says Mosheim, has never hitherto attracted the attention of any commentator. St. Paul says, that he is an apostle, not of men, neither by man. He there- fore clearly divides human apostles into two classes ; viz. those who were commissioned merely by one man, and those who were invest- ed with their powers by several. Now what does this mean? Who are these men, and who that single man, who, in St. Paul's time, were accustomed to send amongst the Jews certain persons, whom it was usual to distin- guish by the appellation of apostles? The single man of whom Paul alludes, could, I con- ceive, have been none other than the great high priest of the Jews ; and the several men, who had also their apostles, were unquestion- ably the archonies, or Jewish magistrates. The learned well know that justice was administered to the Jews who dwelt in the different prov- inces of the Roman empire by certain magis- trates, or vicegerents of the high priest, who were termed, after the Greek, archonies, con- cerning whom a curious and elegant little work Avas published by Wesseling, Jld Inscript. Beren. Traject. ad Rhen. 1738, in 8vo. I take the meaning, therefore, of St. Paul to be, that he neither derived his commission from those inferior magistrates, to whom the Jews who dwelt without the limits of Palestine were sub- jects, nor was he delegated by the chief of their religion, the high priest himself. That these archontes had under them certain ministers, who were termed apostles, much in the same way as the high priest had, is clear from Euse- bius, who says — " ' Anoaid'kovg 81 elain xal vvp sdog iailf lovdalotg bvofi&C^eiV rovg r& iy- xvxliu ygafi/xaTtt nagdi iwv 'APXONTSIN aiiwv inixofn'C^ofiEfovg. Apostolos etiam nunc Judcsi COS appellare solent qui archontum suorum Hit eras circumquaque deportare soleni." — Com- ment, in Esaiam, cap. 18. in Montfauconii Col- Icctione nova Pair. Gracor. tom. ii. p. 424. Mosheim goes on to prove, that the aversion of the Jews to Christianity must have prevented them from borrowing this title from the Chris- tian Church. As the high priest had probably twelve apostles, to correspond with the number of the tribes, he supposes our Lord appointed twelve also, in allusion to the same. This however is uncertain''. The learned Vitringa', who had endeavoured to identify the officers of the Christian Church entirely with those of the synagogue, writes, that he is doubtful of the meaning of the words 113V n'Sii'. I cannot suspect this eminent theologian of disingenuousness, or I should be inclined to suppose that his ignorance in the present instance could be accounted for in no other way; for he expresses himself on other occasions with sufficient decision. St. Paul, in two passages of his Epistles (2 Cor. viii. 23. and Phil. ii. 25.), decidedly applies the expression " Apostles of the Churches," to Epaphroditus and Titus, both of whom, ecclesiastical history informs us, were bishops. Vitringa (p. 913) would apply the term exclusively to the collec- tors of the money provided by the Churches for the necessities of their members ; and to this sense it is also limited by Witsius, Benson, Doddridge, and the divines in general who object to that form of Church government which existed in the early ages of Christianity. It is certain the office of the apostle embraced with this other duties of a much higher and important nature : and these several duties, with the high authority attached to them, must be included in our definition of the office of an apostle. Bishop Taylor has placed this part of the subject in its proper light. Now these men were not called 'An6oToloi, messengers, in respect of these Churches sending them with their contributions: — 1. Because they are not called the Apostles of these Churches, to wit, whose alms they carried ; but simply 'Exy.hjcrlbii', of the Churches, viz. of their own of which they were bishops. For if the title of apostle '' Bishop Jeremy Taylor On Episcopacy, p. 19, small 4to. edit. Oxford, 1642. See the dissertation of Petit, Critici Sacri, vol. ix. and principally pp. 1183-1186, on this subject. ' Hi assident patriarch®, et cum eo assidue diu noctuque degunt, consulendi gratia, et ea, qu8B secundum legem fieri debent, suppeditandi. Hot- tingerus verba Epiphanii sic interpretatus videtur, ac si cuique patriarchae unus solummodo fuerit apostolus, sed mihi quidem longe commodius sic exponenda videntur post alios, quod cuique patri- archoB plures fuerint senatores, apostoli dioti, qui ab ipso subinde plenft cum auctoritate legati sunt ad synagogas sufe ditionis visitandas aut reforman- das. Et certe, stante adhuc republic^, saspe a Sy- nedrio in gravioribus negotiis missi sunt legati in has aut illas oras terrce Canaan, aut ad synagogas extra Canaanem, qui pro arbitrio et amplitudme potestatis, sibi concessa, de republic^ statuebant ; quippe cujus memoranda reliquitexempla Josephus in Historia Vitse suas." — Vitringa, De ST/Ttaff. Vet. lib. ii. cap. x. p. .577. Note 72.] NOTES ON THE ACTS. *269 luid related to their mission from these Church- es, it is unimaginable that there should be no term of relation expressed. 2. It is very clear tJiat although they did indeed caiTy the benevo- lence of the several Churches, yet St. Paul, not those Churches, sent them : " And we have sent them with our brother," &c. 3. They are called Apostles of the Churches, not going from Corinth with the money, but before they came thither, from whence they were to be de- spatched in legation to Jerusalem : " If any inquire of Titus, or the brethren, they are the apostles of tlie Church, and the glory of Christ." So they were apostles before they went to Corinth, not for their being employed in the transportation of their charity''. Vitringa proceeds further to assert, in the most positive manner, that there were not in the Christian Churches any ambassadors of this nature ; and that the only ministers were bishops and presbyters, which were the same, and dea- cons. It is most true that there were no officers in the synagogue itself bearing the title of apostle, and confined exclusively to the performing of the religious service of one par- ticular synagogue ; and it is the very point which I have been endeavouring to establish, and on which the whole question depends. There were, however, among the Jews, officers of this name, whose duty it was to superintend the synagogues at the command of the high priest ; in allusion to which, it is highly proba- ble that Christ, our Great High Priest, distin- guished his chosen disciples by the same appel- lation when he invested them with a similar power of superintendence over their converts ; implying that those whom he had appointed should have the same influence and authority over his Churches, as the apostles of the high priest and Sanhedrin possessed over the syna- gogues. The apostles of Christ were not min- isters of single congregations ; the apostles of the high priest did not confine themselves to the superintendence of one synagogue. The jurisdiction of both extended over countries and districts. As the necessity of government for the new societies made the apostolic office essential in the period when the Church was most pure, so is a similar power of government and superintendence essential at present. It has always been required ; and we find accord- "■ " Synedrii Hierosolymitani tanta erat apud ex- teros quoque Judaicos auctoritas, ut placitis ejus et praeceptis obtemperarent, pra;sertira quando age- batur de falsis prophetis et doctrind avita; rcliopioni contraria; et in regionibus illis exteris in quibus synagogas erant, quae sponte synedrii auctoritatem agnoscerent, Romani, eorumque exeinplo tetrarchce et dynastae, concesserant synedrio potestatem, de Judaeis in criminibus ad religionem spectantibus, quaestionem habendi, eosque puniendi : "• — Joseph. Ant. 14. 10. 16. 6. Vitringa, Dc Synagoga Vet. p. 866. Witsius, Melctem. Lcidcns. p. 23. et Wolfius ad p. l.add. not. ad Matth. 26. 66. Kuinoel. /« Lih. Hut. J\r. T. vol. iv. p. 330. VOL. II. ingly, though the name of apostle was discon- tinued with the twelve and St. Paul, that the power of ordaining, confirming, and governing, was preserved in the purer ages of our faith, before the papacy usurped upon the primitive episcopacy; or the foreign reformers rejected the latter, in their eager and justifiable abhor- rence of the former. Viti'inga, however, acknowledges, in another place", that the Sanhedrin sent out persons with ample powers to superintend the syna- gogues out of the precincts of the Holy Land. St. Paul calls Christ the Apostle and High Priest of our (i. e. the Christian) profession, (Heb. iii. 1.) He was an apostle, as having received a delegated authority from God over his worshippers ; for we read, God anointed him to preach the Gospel to the poor. He was the High Priest, as he himself sent out apostles, with the same delegated authority as he had received over his Christian Churches. His own words are, " As the Father hath sent me, even so send I you." That the Sanhedrin, about the time of our Lord's incarnation, possessed and exerted the * Philo in Leg. ad Caium, p. 1014. D. E. p. 1033. A. Augustus, hearing that the first-fruits were neglected, wrote to tiie governors of the provinces in Asia to permit the Jews to assemble for banqueting ; for that these were not assemblies of drunkenness and debauchery (alluding plainly to the S^tuaoi, forbidden in the decree of Caius Casar), to cause riots and disturbance, but were schools of sobriety and righteousness ; of men studyingvirtue, and bringing in their yearly first-fruits, of which they offer sacrifices, sending holy messengers to tiie temple at Jerusalem. Then he commanded that none should hinder the Jews from assembling, con- tributing their money, or sending to Jerusalem after their country manner. Then follows a letter of Norbanus, containing an epistle of Augustus to him, " That the Jews, wherever they are, should, according to their ancient custom, meet together, brino- in their money, and send it to Jerusalem." — Ibid. p. 1035, D. E. 1036, A. B. We have the letter of Augustus Caesar to Norbanus in Jos. An- tiq. 1. xvi. c. 6. § 3. " The Jews, wherever they are, by an ancient custom, are wont to bring their money together, and to send it to Jerusalem : let them do this without hindrance." In consequence hereof, Norbanus wrote to the Sardians (Jos. ibid. § 6.) and Ephesians, that whoever should steal the sacred money of the Jews and fly to an asylum, should be taken from thence and delivered to the Jews, (in order to be prosecuted and punished.) in the same manner as sacrilegious persons were to be dragged from all asylums. Jos. Antiq. 1. xvi. c. 6. § 4. °He sent also to the magistrates of Cyrene, putting them in mind that Augustus had \wote to Flavins, the preetor of Lybia, and to others, who had the care of that province, that the Jews might send their sacred money to Jerusalem without let or hindrance ; commanding the Cyrenians to re- store what had been stopped, or taken away from the Jews under pretence of tribute, and to prevent the like hindrance for the future. Ibid. sect. 5. Augustus decreed, that the stealing of their sacred books, or their sacred money, out of the places in which tliey were wont to be deposited in their sy- nagogues, should be sacrilege, and the punishment, confiscation of goods. Ibid. sect. 2. Vid. et De Bell. Jud.]. yi, c. 16. sect. 2. p. 1284, fin. #YV* 270* NOTES ON THE ACTS. FPart X. privilege of sending out apostles is amply de- monstrated by several Roman laws. The Jews were allowed, says Mr. Biscoe, to meet to pay their first-fruits, and to send them, together with whatever money they pleased, to Jerusa- lem for offerings, and to appoint proper officers to carry it. They were suffered also to deter- mine all disputes and controversies among themselves in a judicial way. They were not only thus indulged in the use of their own cus- toms and laws, but, what is much more, if any laws of the country, where they inhabited, in- terfered with their customs, they were dispensed with, and not obliged to comply with those laws. Thus, for instance, they were dispensed with in not attending courts of judicature, or giving bail on their Sabbaths or feast-days. Thus may it be sufficient to show, that when the Gospel was preached to the Church, while it consisted of Jewish converts only, the author- ity which was exercised by the apostles was not a new thing, nor inconsistent with the man- ners and customs of the people under their former Mosaic discipline. The same principle of government was adhered to, that order, unity, and faith might still prevail. But instead of the persecuting letters and the armed bands, which were the credentials of the apostles of the former economy, the chosen apostles of the Legislator of a better dispensation were known by the influences of the Spirit, by holi- ness, purity, patience, and love. They were armed only with the power of truth and mira- cles, and they proclaimed the Messiahship of Jesus of Nazareth, and the glad tidings of sal- vation to all mankind. The Spirit of God attended, with its visible influences, the out- ward means of grace ; the Christian priesthood and the Christian people were united in one faith and one discipline ; the religion of the heart, which alone is spiritual and efficacious, was preserved by a steadfast adherence to the prescribed rites and forms of tne apostolic Church ; for the primitive Christians believed that He who gave the wine of the kingdom to man provided also the earthen vessels by which its spirit was preserved. PART X. Note 1.— Part X. ON THE PROSELYTES. IiN the arrangement of this part of the pres- ent work, it will be perceived that I have adopt- ed, in opposition to the authority of Drs. Lard- ner, Doddridge, and Hales, the opinion of Lord Barrington and Dr. Benson, that the Gos- pel was preached to the Proselytes of the Gate before it was addressed to the idolatrous Gen- tiles. That the whole controversy may be fully and explicitly placed before the theological student, I shall submit to him the generally- received opinion respecting the Proselytes, on which Lord Barrington's hypothesis is grounded, and Dr. Lardner's objections, with the manner in which those objections may be removed. It will then be necessary to enter into the various reasons and authorities by wliich the opinion of Lord Barrington is supported and corroborated. Prideaux" gives the following account of the supposed diffei'ent classes of Proselytes. He states, there were two sorts of Proselytes among the Jews. 1st. The Proselytes of the Gate. 2d. The Proselytes of Justice (righteousness). The former they obliged only to renounce " Prideaux, Connection, vol. iii. p. 436. idolatry, and worship God according to the law of nature, which they reduced to seven articles, called by them the Seven Precepts of the Sons of JVoah. To these they held all men were obliged to conform, but not so as to the Law of Moses. For this they reckoned as a law made only for their nation, and not for the whole world. As to the rest of mankind, if they kept the law of nature, and observed the precepts above men- tioned, they held that they performed all that God required of them, and would by this service render themselves as acceptable to him, as the Jews by theirs ; and therefore they allowed all such to live with them in their land, and from hence they were called iJiVin CD'-iJ, i. e. So- journing Proselytes, and for the same reason they were called also Ti'iy TJ, i. e. Proselytes of the Gate, as being permitted to dwell with those of Israel within the same gates. The occasion of this name seems to be taken from these words in the fourth commandment, — " Nor thy stranger that is within thy gates ; " which may as well be rendered, " Thy proselyte that is within thy gates ; " that is, the Proselytes of the Gate, that dwell with thee. For the Hebrew word ger, which signifies a stranger, signifieth also a proseh/te, and both in this place and in the fourth commandment denote the same thing. For no strangers were per- Note 1.] NOTES OX THE ACTS. *271 mitted to dwell -n-ithin their gates, unless they renounced idolatry, and were proselyted so far as to the observance of the seven precepts of the sons of Noah. Though they -were slaves taken in war, they were not permitted to live with them within any of the gates of Jerusalem on any other terms ; but, on their refusal thus far to comply, were either given up to the sword, or sold to some foreign people. And as those who were thus far made proselytes were admitted to dwell with them, so also were they admitted into the temple, there to worship God ; but were not allowed to enter any farther than into the outer court, called the court of the GentHes. For into the inner courts, which were within the enclosure, called the chel, none were admitted but only such as were thorough . professors of the whole Jewish religion. And therefore, when any of these sojourning prose- lytes came into the temple, they always wor- shipped in the court. And of tliis sort of prose- lytes, Naaman the Syrian, and Cornelius the centurion are held to have been. The other sort of proselytes, called the Prose- lytes of Justice, were such as took on them the observance of the whole Jewish law. For although the Jews did not hold this necessary for such as were not of this nation, yet they refused none, but gladly received all who would embrace their religion ; and they are remarked in our Saviour's time to have been very sedulous in their endeavours to make converts, and when any were thus proselyted to tlie Jewish religion, they were initiated to it by baptism, sacrifice, and circumcision, and thenceforth were admitted to all the rites, ceremonies, and privileges that were used by the natural Jews. It was on this generally-received opinion that Lord Barrington" framed his hypothesis, which demonstrates, beyond a doubt, the separate manner in which the Jews, the devout GentUes, or Proselytes of the Gate, were severally con- verted to the Christian faith. The holy Gospel, like the grain of mustard seed, was of gradual development, and progressively revealed to the world. We have already seen that the Gos- pel was first preached to the Jews, and that the first Christian Church was established at Jeru- salem. The period in which the Gospel was confined to the Jews, and Proselytes of Righ- teousness, who enjoyed all the privileges of the former, is supposed to commence, according to Lord Barrington, at the year 29, and end in the year 41. The second period, when the Gospel was preached to tlie Proselytes of the Gate, begins at the year 41 to 45. The third, when it was preached to the idolatrous Gentiles, is from the year 45 to the year 70, which brin^ us to the end of the Jewish age, and the destruction of the Jewish state and nation, which implied ' Preface to the Miscdl. Sac. p. xiv. &c. the abolition of the Law of ZVIoscs, relieved the Jews and the Proselytes of the Gate from their adherence to those Laws, and consequently destroyed the distinction of the three periods ; all men being then bound only to the faith and obedience of the Gospel, and a subjection to the laws of those countries in which they respectively resided. The more minute divis- ions of the noble author it wUl not be necessary to notice, as they appear to me less corrobo- rated than the others, and are not referred to in the present arrangement. Dr. Lardner's proposition, in reply to this hypothesis of three divisions, is — There was but one sort of proselytes^. He then proceeds to describe them by the usual characteristics universally acknowledged to belong to Proselytes of Righteousness — they were called " Strangers, or Proselytes within the gate," and " Sojourners,"' as they were allowed to dwell or sojourn among the people of Israel. They were so called because they could not possess land ; the whole of Canaan being, by the Law of Moses, appropriated to the twelve tribes only. 1. In defence of this hypothesis. Dr. Lardner quotes Exod. xii. 48. Lev. xvii. 8. Num. ix. 14. and XV. 15, 16., all of which ordain a perfect similarity between the Israelite and the sojourn- ing stranger. — Answer: These passages appear to prove that there were certain proselytes, or sojourners, who were not, however, permitted to partake of the Passover, or offer sacrifice, unless they were circumcised. 2. He is of opinion, that no strangers, but those who thus conformed implicitly to the Law of Moses, were permitted to dwell in Canaan ; with the exception of travellers or mercantile aliens, whose abode, however, was not to be con- sidered permanent — Answer : Tliis is assuming the point to be proved. 3. Dr. Lardner supposes that Eph. ii. 1-3. contains an allusion to the custom of receiving strangers as perfect proselytes in the Jewish conmionwealth. — Answer: This may be, but the general opinion that there were two kinds of proselytes is not thereby overthrown. 4. The word prosehjfe. Dr. Lardner observes, is of Greek origin, equivalent to stranger, long since become a technical word, denoting a con- vert to the Jewish religion, or a Jew by religion. ■ — Answer : It exactly corresponds to the Hebrew word ~o, which means stranger and convert. 5. They are called, in the fourth command- ment, "thy stranger witiiin thy gates." — An- swer: This passage is quoted by Prideaux (Conn. vol. iii. p. 436) to prove the opposite opinion. 6. The Jews, agreeably to the Law of Mos;s, reckoned there were only three sorts of men in the world : Israelites, called also home-bom, or natives ; strangers within their gates ; and ■^ Lardner'i p. 303. Works. Hamilton's 4to. edition. 272* NOTES ON THE ACTS. [Part X. aliens — or otherwise there were but two sorts of men, circumcised and uncircumcised, Jews and Gentiles, or Heathens. — Answer : The Proselytes of Righteousness were always con- sidered as naturalized Jews, and enjoyed all the privileges as such — or it may be otherwise answered, that the strangers within the gate might refer to the two kinds of proselytes. 7. Dr. Lardner next asserts, that the word proselyte was always understood in the sense which he gives to it by ancient Christian writ- ers. In support of his argument he adduces the authority of Bede, Theodoret, Euthymius, and Christian Druthmar, who all define a prose- lyte as one who, being of Gentile original, had embraced circumcision and Judaism : and that the notion of two sorts of proselytes cannot be found in any Christian writer before the four- teenth century, or later. — Answer: We have •the internal evidence of Scripture in our favor. The best Jewish writer, Maimonides, mentions them, as well as other Jewish records. 8. Cornelius is not called a proselyte in the New Testament. — Ansiver: But he is described by those characteristics attributed to Proselytes of the Gate. 9. The apostle refused to preach the Gospel to Cornelius, because he was uncircumcised, (Acts xi. 3.)— Answer: The Proselyte of the Gate, like every other uncircumcised Gentile, was regarded as polluted and unclean. Light- foot, who calls the Proselytes of the Gate, Sojourning Strangers, observes, from the Jerus. Jebamoth, fol. 8, col. 4, that a sojourning stran- ger was as a Gentile to all purposes. 10. The apostles were commissioned to preach the Gospel in " Jerusalem, in all Judaea, in Samaria, and to the uttermost parts of the earth." In these, and all other places, one and the same character comprehends all Gentiles. — Answer : There seems to be a striking differ- ence between the commission of St. Peter, who was more particularly the apostle of the circum- cision, and the commission of St. Paul, who was the chosen vessel of Christ, to bear the testi- mony ot the Gospel to the Gentiles (Acts ix. 15.) The words " I will send thee far hence to the Gentiles" (Acts xxii. 21.), demonstrates the nature of his appointment, and the character of those nations he was commanded to visit, which were beyond dispute idolatrous. St. Peter, to whom the keys of the. kingdom of heaven had been committed (Matt. xvi. 19.), is peculiarly employed for the admission of the devout Gentiles ; and the conversion of Corne- lius has ever been considered as the first fruits of the Gentiles, in whom they were all typically cleansed and sanctified. If, however, St. Peter had been generally sent to the Gentiles, why was St. Paul so miraculously set apart for that purpose ? 11. Dr. Lardner gives this remark of Sueur, speaking of St. Paul's vision of the sheet, " God thereby showed unto his servant, that hence- forward he would have all the people of the world, without exception, called to partake in his gracious covenant in his Son Jesus Christ, and to the knowledge of salvation by him." It was so understood by the primitive Christians, the apostles, and evangelists. — Answer: Granted : but this by no means opposes a grad- ual conversion, but seems rather to corroborate it. Providence, in all his dealings with man, has ever observed a progressive system ; the divine dispensations have been always gradual- ly unfolded. Although the apostles were com- manded to evangelize all nations, it appears they did not comprehend the full extent of their mission : a vision was necessary to convince St. Peter that it was lawful for him to converse with, or to preach the Gospel to, an uncircum- cised Gentile. This vision established the divine intention, that the Gentiles should all be admitted into the Christian Church ; and after the prejudices and scruples of this zealous Apostle had, by the intervention of Almighty power, been overcome, and a devout Gentile liad been received into the Christian Church, St. Paul, by a similar intervention, by a trance in the temple, obtained his commission to teach and to preach to the distant and idolatrous Gentiles. The vision of the sheet demonstrated the conversion of the heathen world, and it must have acted as an encouragement to St. Paul, who was made the chief instrument of its accomplishment. Dr. Lardner, in another volume, adduces similar arguments against this hypothesis, which do not, however, appear more satisfactory. Dr. Lardner then proceeds to argue against the opinion of Lord Barrington and Dr. Benson, that the conversion of the idolatrous Gentiles was unknown to the Church at Jerusalem. As I have not espoused this part of the theory of these two eminent theologians, it is not neces- sary to enter further into the question. Dr. Lardner, however, has omitted to mention (what appears to me the principal objection), that it would have been impossible to have concealed the circumstance of the conversion of tlie Gen- tiles, as the Jews went up yearly from the provinces to Jerusalem, and some of them must have known, and would, without doubt, have communicated the exertions of St. Paul. Josephus" tells us that all the worshippers of God, from every part of the world, sent presents to the temple at Jerusalem. His expression is the same as that which is used in Scripture'^, " £nt. 1. 14. vii. ap. Lardner, vol. v. p. 501. '^ ', y.ul ae6o/iisi'wi' rov ©for. But when we consider the very extensive manner in which the word as66(uei'oi- is used in the New Testament, it is not reasonable to confine it to this very limited sense : in addition to which there is an evident distinction made in different parts of the Acts between the Jews (the Proselytes of Righteousness being always considered as such), and the devout persons by whatever name they were distinguished. — See Acts xvii. 4. 17. and xiii. 43, 50. Doddridge principally objects to the theory of two sorts of proselytes on the same grounds as Dr. Lardner, whose arguments he strenu- ously supports in opposition to those of Barring- ton and Benson. In his note on Acts xi. 20. he would refer the word 'Ellrii'iaTag to the idolatrous as well as to the believing or devout Gentiles. Dr. Hales^ has professed himself to be con- vinced by the arguments of Dr. Lardner and Doddridge. Among the many eminent authori- ties who agree in the opinion which I have adopted, that there were two sorts of proselytes, may be ranked Selden^, Witsius", and Spencer, who defends this side of the question at great length, in his De Legibus Hehraorum. Mich- aelis'' justly observes, whoever also acknowl- edged the revealed religion of the Jews to be divine, was not according to it under the least obligation to be circumcised. This is a point which is very often misunderstood, from cir- cumcision being always represented as a sacra- ment equivalent to baptism, and from its being m the Scripture History to those Gentiles whom the Jews had turned from idols to worship the true God. "AvSiJiq ii'Xa^uc, ii. 5. IJjioni'i'kvTot, ii. 10. Proselytes. This name was given also to those Gentiles who received circum- cision, and who were Jews in every respect except in their descent. ".^I'lJof? £vai(iifc, X. 2. 7. o^ovuivoi Tov 0Eor, X. 2. xiii. 16. 26. Sipuii^roi nqo<:i\Xvroi, xiii. 43. Worshipping Proselytes. Stfiutiit'Oi 'EXX)]veg, xvii. 4. Worshipping Greeks. Seriufisrot Tov 0eor, xviii. 7. UoontnyiiiKvoi rm P)ew, ii. xi. 5. ad Dcum acce- dentes. This is the' name proselyte, a little changed. — Macknight, Ep. vol. vi. p. 311. ^ Hales's Analysis of Chronol. vol.ii. part ii. 1198. ^ De .lure JVat. et Gent. lib. ii. ap. Witsii JEgyp- tiaca, lib. iii. cap. xiv. sect. 9. " Summademum est, actus omnimodos, qui viciniorum gentium idolola- triam ejusve ritus omnino saperent;aut imitari vi- derentur, tametsi idoli cultus procul abesset, ex Jure interveniente, non vero communi seu naturali, Proselytis domicilii, ut ex civili Israelitis, inter- dictos." " Xgypt. lib. iii. cap. xiv. sect. ix. p. 226, &c. ' On the La7cs of Moses, vol. iii. p. 64. vpL. II. *35 inferred without any authority from the Bible, and merely from that arbitrary notion, that since the time of Abraham, circumcision became universally necessary to eternal happiness. Moses has no where given any command, nor even so much as an exhortation, inculcating the duty of circumcision upon any person not a descendant or slave of Abraham, or of his de- scendants, unless he wished to partake of the Passover: and in the more ancient ordinance relative to it, mention is made only of Abra- ham's posterity and servants, (Gen. xvii.) In none of the historical books of the Old Testa- ment do we any where find the smallest trace of circumcision being necessary to the salvation of foreigners, who acknowledged the true God, or requisite even to the confession of their faith ; no, not so much as in the detailed story of Naa- man (2 Kings v.) ; in which, indeed, every cir- cumstance rather indicates, that the circum- cision of that illustrious personage can never be supposed. In later times, indeed, long after the Babylonish captivity, there arose among the Jews a set of irrational zealots, with whom the Apostle Paul has a great deal to do in his Epistles, and who insisted on the circumcision even of heathens, as necessary to salvation. But they were opposed not only by the Apostle, but also even before his time, and without any view to Christianity, by other temperate but strictly religious Jews. Vitringa"" acknowledges the distinction. The learned Drusius'', Calmet', Lightfoot-', with the best English commentators^, Danzius'', in a very learned treatise, as well as Schoet- gen", who has drunk so deeply of the fountain ■^ Ohserv. Sacra, vol. ii. p. 47. '^ In the Critici Sacri. ' Calmet, Art. Proselyte — pTV 1J and :]ij;in ij. / Lightfoot, ffarm. of the JV. T. vol. i. p. 286. ^ Whitby, Hammond, and others. '' Danzius, in his treatise Cura Hehraorum in conquircndis Proselytis, apud IVIeusohen JVov. Test, ex Talmitde, p. 668. ' Schoetgen Horee Helraicai, vol. i. p. 454. " Quamvis Judasi," says Schoetgen, " de proselytis non tarn bene sentirent, prout ex scriptis eorundem hinc inde constat, Deus tamen eosdem chares habuit et prosclara ssepe de iisdem testatus est. Ratio ejus rei est, quod Israelitas multa et maxima miracula Dei viderant, et tamen fidem ipsis habere nolebant : proselyti contra, qui ipsi miraculorum divinorum testes non erant, et eis tamen fidem adhibere non detrectarunt. Hinc ilia nomina quibus in his actis insigniuntur : dicuntur enim siiXujific, c. ii. 5. viii. 2. mfluuiiioi ; c. xiii. 43. 50. xvi. l4. (pO|5oi'nf roi tuv 0eov, ex. 2. xiii. 16. 26. Ipsi tamen Judoei non- nunquam claro veritatis lumine convicti veritatem quoque ductu sacrarum litterarum confessi sunt : quorsum pertinet locus in Bammidla.r Riibha, sect, viii. fol. 196. 4. ad verba Fsalm cxlvi. 9. Donu- nus custodit peregrines : Multusest Deus in custo- dia ipsorum, ne a se recedant. Grati Deo sunt proselyti, nam Scriptura eosdem scepenumero Isra- elitis a;quiparat, q. d. Jesa. xli. 8. Et vos Israel servus meus, et Jacob, &c. De IsraeUtis dicitur, quod Deus illos araet,Malach. i. 2. Dilexi vos, dicit Dominus ; idem de proselytis, Deuter. x. 18. Et amat proselytum, ut det ipsi panem et vestes." 274* NOTES ON THE ACTS. [Part X. of talmudical knowledge, agree with Lord Bar- rington, and have collected many testimonies to prove the same point. In the Critici Sacri, vol. i. p. 155, sect. 14, are two dissertations by John Frischmuthius, On the Seven Precepts ofJVoah, who endeavours to prove that there were two sorts of proselytes. He quotes the words of Maimonides, upon which alone, as Dr. Lardner supposes, the whole question originated^'. We learn from these treatises, that Deut. xiv. 21. was interpreted of the Proselytes of the Gate, by R. Mose Bar. Nachman, p. 156, sect. xx. ; while others of the ancients considered it as referring to the Proselytes of Justice. Kimchi says it denoted both, or either; and this seems the most prob- able opinion. The question, indeed, seems never to have been doubted till Lardner pro- posed his objections to Lord Barrington's hy- pothesis, which, as we have now seen, is cor- roborated by the best and most learned au- thorities. It is certain that in the time of the apostles there were a large class of persons who were neither Jews nor idolatrous Gentiles, and who, if they were not called Proselytes of the Gate, and received among the Jews in that capacity, were at least worshippers of the one true God — observed the hours of prayer — gave alms, and built synagogues, because they de- sired to please God — they must have been known, esteemed, and beloved by the Jews for their actions, although they refused to associate with them, because they were uncircumcised and Gentiles. After the Gospel had been made known to the Jews and Samaritans, to whom could the blessings of the new dispensation ■with more evident propriety have been revealed than to those devout Gentiles who worshipped the God of Israel, and devoted themselves and their wealth to his service ? God has ever imparted his spiritual knowledge to men, in proportion to their purity and holiness of life — "He that doeth my will shall know of the doctrine whether it be of God." The fulness of time for the admission of the Gentiles into the Church, as revealed long before by the prophets, had now arrived. The wall of par- tition was now broken down, and" the devout Gentiles, as a pledge or an earnest of the ap- proaching conversion of the whole heathen world, were admitted even into the holy place, the sanctuary of their God. The beautiful prayer of Solomon, on the ded- ication of the temple, is another strong evi- dence in support of the hypothesis of different sorts of proselytes. Dean Graves* remarks, " We find the principle here stated, publicly and solemnly recognized: 'Moreover, concerning a stranger that is not of thy people Israel, but J Vol. i. p. 155. sect. 14. ^ Graves On the Pentateuch, vol. i. p. 237. Cometh out of a far country for thy name's sake ; (for they shall hear of thy great name, and of thy strong hand, and of thy stretched-out arm ;) when he shall come and pray towards this house ; hear Thou in heaven thy dwelling- place, and do according to all that the stranger calleth to Thee for: that all people of the earth may know thy name to fear thee, as do thy people Israel ; and that they may know that this house, which I have builded, is called by thy name.' And again, at the conclusion of- this devout address, the monarch prays, ' Let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require ; that all the people of the earth may know that the Lord is God, and that there is none else.' In this remarkable passage, which is the more decisive as it contains a solemn recognition of the principles and objects of the Jewish law, proceeding from the highest human author- ity, and sanctioned by the immediate approba- tion of God, whose glory filled the house of the Lord, during this solemn supplication, we perceive it is clearly laid down not only that the Jewish scheme was adapted and designed to make ' all the people of the earth know that the Lord was God, and that there was none else ; ' but also that the stranger from the re- motest region, who should be led to believe in and to worship the true God, was not only per- mitted, but called and encouraged to pray to- wards the temple at Jerusalem, to join in the devotions of the chosen people of God, and equally with them hope for the divine favor, and the acceptance of his prayers, without becoming a citizen of the Jewish state, or submitting to the yoke of the Mosaic ritual or civil law. For the words of Solomon evidently suppose, that the stranger, whom he describes as thus supplicating God, remained as he had originally been, ' not of the people of Israel.'" From 2 Chron. ii. 17. it appears, Solomon found in Israel strangers of such a rank of life as were fit to be employed in assisting to build the temple, 15.3,600. These (as the commen- tators agree, vide Poll Si/nopsin, and Patrick) were proselytes to the worship of the true God, and the observance of the moral law, though not circumcised. Patrick observes, " These were the relics (as Kimchi thinks) of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, mentioned afterwards chap. viii. 7. But they were not i delators, for then David would not have suffered them to dwell in the land. But they worshipped God alone, though they did not embrace the .Jewish religion wholly, by being circumcised. These David had num- bered, that he might know their strength and their condition, which did not proceed from such Note 2.] NOTES ON THE ACTS. *275 vanity as moved him to number his own people ; but out of a prudent care that they might be distinguished from Jews, and be employed in SLich work as he did not think fit to put upon tlie Israelites." The institution of the Mosaic Law which admitted the Gentile proselytes into a part of the temple, called from this circumstance the Court of tlie Gentiles, may be adduced as another conclusive argument to prove the truth of this proposition. They were admitted to show that they had not been forsaken by their Merciful Creator, but that all those who would forsake idolatry should be taken into covenant with him as well as the Jews. The constant predictions of their prophets of the eventual reception of the Gentiles ought to have removed the strong prejudices and objec- tions of the Jews on this subject. Note 2. — Part X. ly that admirable collection of tracts which compose the thirteenth volume of the Critici Sam, the reader will find a dissertation on the vision of St. Peter by Bernard Duysing. The whole of this discussion is well worthy of peru- sal. After examining many critical points, he gives the following explanation of the principal circumstances of the Apostle's vision. The word av.Evog, vessel, which corresponds with the Hebrew ■'Sd, denotes every kind of vessel, and it is interpreted therefore by the word odoi'Tj, sheet, or any thing woven fi-om flax. Camerarius would render the word ddovr^ by mappa, a table napkin — Daniel Heinsius, by a shepherd's bag, or sack, in which they were accustomed to put food, platters, or trenchers, and other things. The sheet was full of fourfooted and wild beasts, creeping things, or reptiles, and fowls of the air. Duysing is of opinion that every thing which is included in these various de- scriptions was unclean : and he strongly objects to the opinion of Hammond, that the clean and the unclean were here blended together. St. Peter was commanded, from the animals before him, to slay, and sacrifice, and eat. If they had been mingled together, as Hammond sup- poses, the Apostle might have selected a proper victim, and his answer would not have been correct. If it be said the clean animals were rendered unclean by contact, the Levitical Law (Lev. xi.) teaches us that it was the dead body, and not the living body, that rendered unclean what was otherwise pure. The whole object of the vision was to enforce on the mind of the Apostle a new doctrine, which related to the Gentiles only, and not to the Jews and Gentiles together. It was a type of the Christian Church, sepa- rated from the world, which included every kind of people. It was bound at the four corners, signifying tliat the whole world should be received into the universal Church of Christ ; and it corre- sponded with the four horns of the altar, and the oxen that supported the brazen sea, which were turned to the four quarters of the heavens. It was not without design that the sheet de- scended from heaven, in the same manner, as the new Jerusalem is represented in the Apoc- alypse. The Church, though it exists in the world, is not of the world ; it is of celestial origin. It is a kingdom which is opposed to the kingdoms of this world, which are uni- formly described as wild beasts rising out of the earth, or out of the sea, aspiring to attain to heaven. Like its remarkable type, the tower of Babel, which inverts the natural order ( of things, the false Church has its foundation on earth, and in vain attempts to reach to heaven. For every one who considers the subject will acknowledge that the laws to be observed in the Church must proceed from God, and ought not to be planned by man under any plausible reason whatever. The drawing back of the sheet to heaven was designed to teach us, that the Church which has its origin from heaven will return victorious thither. In this representation the condition of the believing Gentiles is described: they were now about to constitute one Church with the believing Jews, and were to be made with them partakers of the heavenly inheritance. The vision of St. Peter is considered in the same manner by Jones of Nayland. " This act of grace," he observes, "in the divine economy, was signified to St. Peter, by a new licence to feed upon unclean beasts. Peter could not have entered the house of Cornelius according to the Mosaic Law, which he had always observed, because it commanded the Jews to keep themselves separate from heathens in their conversation ; as in their diet they abstained from unclean beasts. But when God had mercy upon all, and the Jew and Gentile became one fold in Christ Jesus, then this dis- tinction was set aside." Mr. Jones thus ex- plains the vision: — "The living creatures of all kinds which were presented to St. Peter were the people of all nations ; the linen sheet which contained them signified their sanctification by the Gospel ; and it was knit at four corners to show that they were gathered together from the four quarters of the world, and brought into the Church." He further observes — " The heathens were taken into the Church on con- dition that they should put off their savage manners, as the unclean creatures had before put off their natures and became tame, when they were admitted into the ark of Noah, a figure of the Church. This change was again to happen uader the Gcspel ; and the prophet 276* NOTES ON THE ACTS. [Part X. foretells the conversion of the heathens under the figure of a miraculous change in the natures of wild beasts. See Isaiah xi. 6. The moral or spirit of this law is as much in force as ever." Commentators generally translate the words ■d-vaov y.ui cpaye (v. 13.), "sacrifice and eat," rather than " kill and eat." Adam Clarke ob- serves — " Though this verb is sometimes used to signify the slaying of animals for food, yet, as tlie proper notion is to slay for the purpose of sacrifice, it appears to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God : and when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it : and every sacrifice had in it the nature of a covenant, and cove- ijants were usually made by eating together of the flesh of the sacrifice offered on the occa- sion ; God being supposed to be invisibly present with them, and partaking of the feast. The spirit of the heavenly direction seems to be this: — The middle wall of partition is now to be pulled down ; the Jews and Gentiles are called to become one flock, under one Shepherd and Bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up ; already a blessed sacrifice is prepared: go and offer it to God, and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gen- tiles by Christ crucified." Duysing thus defines the trance or ecstacy which St. Peter fell into. "Per sKaracrtv, se- cundum H. Stephanum ab i^larafiai, dictam, intelligamus mentis quasi dimotionem ex statu suo naturali, per quern animse cum corpore commercium, sensuumque usus ad tempus ita suspenditur, ut homo illorum ope nihil extra se positum percipere possit, sed tota mente in imagines intus objectas convertatur." — See Critici Sacri, vol. xiii. p. 610-620. Jones's Works, vol. iii. p. 44, 45. Clarke in loc. error upon this declaration of St. Peter to Cornelius. Rejecting the Gospel dispensation, they endeavour to undervalue or exclude Chris- tianity; maintaining, that to fear God and to work righteousness are the only duties essen- tially necessary to salvation ; and that these were as " old as the creation," inculcated by natural religion, and adopted by the Patriarchal, Heb. xi. 6. Job xix. 25., and by the Mosaical, Matt. xxii. 40. This may be refuted, and it should seem fully and satisfactorily, — 1. By the case of Cornelius himself, who, though he possessed these requisites, was further, by a special revelation, required to embrace Christianity. 2. By the general commission to the apostles to publish the Gospel throughout the whole world, upon the further terms of faith and bap- tism in the name of the Trinity. 8. Upon both accounts, therefore, Peter re- quired Cornelius to be baptized or admitted into the Christian Church, and entitled thereby to its higher benefits and privileges. 4. Paul has clearly stated the higher privi- leges of Jews above the Gentiles, and of Chris- tians above both, in his doctrinal Epistles to the Romans and to the Hebrews. /' 5. Natural religion, if opposed to revealed, lis a mere fiction of false philosophy. That "the world by [human] wisdom knew not God," is a fact asserted by St. Paul, in his First Epistle to the Corinthians, (i. 21.) Such knowledge being too wonderful and excellent for the attainment of mankind, by the confession of the patriarchs and prophets (Job xi. 7. xxxvii. 23. Ps. cxxxix. 6.), and of the wisest of the heathen philosophers. 6. The Patriarchal and Mosaical dispensa- tions were only schoolmasters to the Christian, designed to train the world gradually for its reception in the fulness of time ; as subordinate parts of one grand scheme of redemption, em- bracing all mankind, instituted at the creation. Gen. iii. 15., and gradually unfolding to the end of the world, John iii. 16. Rev. i. 18. Note 3.— Part X. There is no name given under heaven, by which men can be saved, but the name of Jesus Christ. This is the truth which has been con- firmed by miracles, prophecy, and other most incontrovertible evidence. So amply has this truth been demonstrated, that no speculations or theories of our reason, which clash with it, can be received ; however plausible the argu- ments on which tliey may rest. Without this belief, our religion is degraded into a fine sys- tem of morality, and one half of the Scripture is useless and unmeaning. Some freethinkers have grafted a dangerous Note 4. — Part X. The construction of this passage is difficult, and it has consequently exercised the ingenuity of the commentators. Tov Uyoi' Of dniaiecle roXg vloXg ' lagarjl, are the words. Some suppose the accusative is here put for the nominative ; others, that there is an ellipse of the preposition jcmrd:. Erasmus and Schmi- dius would connect rof Atiyo/' with oi'dure in the next verse, and read, ovn'jg icm, ti&vtmv xvQiog, in a parenthesis, repeating (irn^tn as synonymous with Xoynv : in which case the p'asSag'e would Note 5.-8.] NOTES ON THE ACTS. *277 be read, " The word which God sent to the children of Israel, announcing peace through Jesus Christ (he is Lord of all), ye yourselves have known, the word I say, which," &c. Piscator (ap. Bowyer) would read rdv Idyoi' for xuTU rdv Ujov, " according to the word " which he sent to the children of Israel. Stol- bergius would rather put tov l6yov ov, for ov Uyov, as ibv (loiov ov y.ltbaev, 1 Cor. x. 16. — ibv Uyov ov disdiinp' it^iXi',\{s.g.\\. 6. Stolber- gius, De SolcEcismis JV. T. p. 61-64. ap. Bowyer. Doddridge renders it, "the message" which God sent — Dr. Clarke, " the word." Boisius supposes, that (xy.ovGaTS ohv, or some similar phrase, is to be understood before toj' arrived at Antioch, preached to the Greeks. As St. Luke has inserted this account immediately after the narrative of St. Peter's visit to Corne- lius, and his defence of that measure before the Church at Jerusalem, we may consider this preaching to the Greeks at Antioch, as the result of his public declaration of the vision he had seen : which would be justly considered as a command from God to those who were commissioned to preach, to go to the same description of persons as those whom St. Peter visited. The Jews (ver. 19.) seem purposely contrasted with the Greeks (ver. 20.), and the Evangelist designs to show that the preachers of the Gospel obeyed the command of God, and visited the devout Gentiles of Antioch. Note 5.— Part X. To tlie question. Why was not Christ after his resurrection shown to all the people ? it has been answered, 1. Because it was impossible that such a thing could be done without mob or tumult. Let it only be announced, " Here is the man who was dead three days, and who is risen from the dead !" what confusion would be the consequence of such an exposure ! Some would say, " This is he :" others, " He is like him," and so on ; and the valid testimony must be lost hi the confusion and multitude. 2. God chose such witnesses, whose testimony should be unimpeachable ; the men who knew him best, and who, by their depositions in proof of the fact, should evidently risk their lives ; and, 3. As multitudes are never called to witness any fact, but a few selected from the rest, whose knowledge is most accurate, and whose veracity is unquestionable ; therefore God sliowed not Christ risen from the dead to all the people, but to witnesses chosen by himself, and they were such as perfectly knew him before, and who ate and drank with him after his resurrec- tion, and consequently had the fullest proof and conviction of the truth of this fact". Note 6. — Part X. This section seems to prove, in the most decisive manner, that the Gospel was preached to the Proselytes of the Gate, or to such devout Gentiles as Cornelius, before it was preached to the idolatrous Gentiles. We read, in Acts xi. 19., that the dispersed in the persecution of Stephen preached the Gospel to the Jews only. In ver. 20., that these same men, when they ' See Bowyer's Crit. Conjectures, Wolfius's Curce Plvlologicm in loc, and Doddridge's Family Ex- positor. ™ Clarke in loc. ; and see Paley, and the writers on the Resurrection VOL. II, Note 7. — Part X. After the interview of St. Paul and St. Peter at Jerusalem (Acts ix. 31, -32, dieo/oi^ievo; di(iL n&vxojv, says St. Luke), St. Peter went to visit all the Churches of Judaja, Galilee, and Sama- ria. He goes to Lydda, where he cured Eneas (ibid. ver. 33, 34.) who was a paralytic. After that he was called to Joppa (ibid. ver. 30.), a maritime city of Judaea, where he raised Dorcas. He stops at Joppa, and lived there a long time. From Joppa he goes to Csesarea (Acts x.), where he converts Cornelius, and stops with him some days, (ibid. ver. 48.) Upon the report, spread at Jerusalem, of St. Peter's having eaten with the Gentiles, he returns into that city, and defends himself before those of the circumcision, (Acts xi. 18.) This voyage of St. Peter's, his preaching in the provinces of Judeea, Galilee, and Samaria, the long sojourn he made at Joppa, with the other events recorded by St. Luke, occupy a space of about three years, during which time St. Paul preaches in Cilicia. Note 8.— Part X. Dr. Benson" endeavours to show that the Christians received their holy and honorable designation by a divine admonition ; and Wit- sius that it was solemnly proclaimed in the Churches that such was to be their title". Erasmus'' considers the word /grj/iarlaai to be used for ^vofxit'Ceadm, as do also the other writ- ers in the Critici Sacri. See, however, the references and remarks of Wolfius'. Vitringa'' endeavours to prove from this pas- " Benson's Planting of Christianity, 2d edit. p. 248, note. " Melet. Leid. De VitA Paiili, cap. iii. sect. 5. p. 39. P Critici Sacri, vol. viii. p. 219. ' Wolfius, CiircB Philologicoe, vol. ii. p. 1166 ' See his discussion, De Synag. Veteri, lib. i. pars 1. cap. 3. p. 113, &e. 278* NOTES ON THE ACTS. [Part X. sage, that the word " Church " here refers to the place where a congregation of Christians assembled for worship ; or, rather, to that body of people which could assemble in one place. This is but one, out of many instances, in which this learned writer, in his zeal against episco- pacy, has proved nothing, by attempting to prove too much. We are not acquainted with the numbers of the Church at Antioch ; but we know that at Jerusalem the thousands of con- verts could not be assembled in one place, yet they are still called the Church. The Codex Beza supposes that the name was given by Saul and Barnabas, and renders the 25th and 29th verses thus : — " And hearing that Saul was at Tarsus, he departed, seeking for him ; and having found him, he besought him to come to Antioch ; who, when they were .come, assembled with the Church a whole year, and instructed a great number ; and there they first called the disciples at Antioch, Christians." The word xgrjftaTlaai, in our common text, which we translate " were called," signifies, in the New Testament, to appoint, warn, or nomi- nate, by divine direction. In this sense the word is used. Matt. ii. 12. Luke ii. 26. and in Acts X. 22. If, therefore, the name was given by divine appointment, it is most likely that Saul and Barnabas were directed to give it ; and the name Christian, therefore, is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time, the Jewish con- verts were simply called, among themselves, Disciples, i. e. scholars, believers, saints, the church, or assembly: and by their enemies, Nazarenes, Galileans, the men of this way, or sect ; and by other names, which are given by Bingham'. Note 9.— Part X. ON THE GOVERNMENT OF THE CHURCH OF JE- RUSALEM AFTER THE HERODIAN PERSECU- TION, AND ON THE EPISCOPATE OF ST. JAMES. The situation of the Church at Jerusalem was greatly altered by the Herodian persecu- tion. It had hitherto been directed and governed by the joint council of the apostles. But, after that event, we learn from ecclesiastical history, that the superintendence of the Church was confided to James, the Lord's brother. It asserts that he was the first bishop of Jerusa- lem. The catalogues of the bishops of Jerusa- lem, which are extant in the early Christian writers, all place James at their head. In the first chapters of the Acts, St. Peter is constant- ly spoken of as the chief apostle, and the prin- " Bingham's Ecrl. Antiq. vol. i. book i. Dr. A. Clarke in loc. cipal person in the Church of Jerusalem ; but from the twelfth chapter of that book, which is the first place wherein James is mentioned with any character of distinction, he is constantly described as the chief person at Jerusalem, even when Peter was present. For when St. Peter was delivered by the angel out of prison, he bid some of the disciples go show these things, that is, what had befallen himself, to St. James, as the head of the Church ; and to the brethren, that is, the rest of the Church. Again, when St. Paul arrived at Jerusalem from his travels in preaching the Gospel to foreign countries, being desirous to give an account of the success which God had given him, the day following he went in to St. James, as the bishop of that place, and all the elders, who were next in authority to him, were present. In the synod which was held at Jerusalem, about the great question. Whether the converts from Gentihsm should be circumcised, St. Peter delivers his judgment as one who was a member of the assembly : but St. James speaks with authority, and liis sentence is decisive. The name of James is placed by St. Paul before Peter and John: "James, Cephas, and John, who seemed to be pillars." And some of the Church of Jerusalem who came to Antioch, are said to be "certain who came from James ;" which implies that James was the head of that Church, other- wise they should rather have been said to come from Jerusalem, or from the Church of that place. From all this together it plainly appears, that the Church of Jerusalem was under the peculiar care and government of James. The unani- mous testimony of the fathers affirms that St. James was made bishop of Jerusalem. Hege- sippus, who lived near the time of the apostles, tells us, that James the brother of our Lord, received the Church of Jerusalem from the apostles, (Euseb. lib. ii. cap. 23.) St. Clement is quoted by Eusebius as asserting the same thing, (lib. ii. cap. 1.) Jerome, Cyril, Augus- tine, Chrysostom, Epiphanius, Ambrose, and Ignatius concur in their evidence. In interpreting those passages of Scripture, which men of equal judgment, equal piety, and equal knowledge have rendered diff'erently, there are but three ways of deciding — one is, to rely on our own judgment, without regard to any commentators or interpreters — another, to rely on those modern theologians who disre- gard the testimony of antiquity — and the third, I to inquire into the conclusions of the fathers, and the ancient defenders of Christianity. The 'last plan will seldom lead us into error. Thje_ fathers of the Church are unanimous on all those points which peculiarly cliaracterize true Chris- tianity. They assert the Divinity, the Incar- nation, and the Atonement of Christ : and thus bear their decisive testimony against the modern reasoners on those points. They are unani- mous in asserting that the primitive Churches Note 9.] NOTES ON THE ACTS. *279 were governed by an order of men, who pos- sessed authority over others who had been set apart for preaching and administering the sacraments: and certain privileges and powers were committed to that higher order, which were withheld from the second and third. The reception of the canon of Scripture, the proofs of its authenticity and genuineness, rest upon the authority of the fathers; and there are cus- toms of universal observance, which are not in express terms commanded in Scripture, and which rest upon the same foundation. We are justified, theiufore, on these and on many other accounts, in maintaining the utmost veneration for their unanimous authority, which has never in any one instance clashed with Scripture — • which will preserve in its purity every Church which is directed by them, and check or ex- tinguish every innovation which encourages error in doctrine, or licentiousness in discipline. The labors of the early fathers, therefore, are in many respects invaluable. They could not have been mistaken in their evidence upon some points, which must be considered as the great landmarks of the Christian Church, and which will ever continue to preserve in their purity the doctrines and institutions of the reli- gion of our common Lord. The Holy Scripture only alludes to the eleva- tion of the Apostle in the passage before us. St. Peter directs his friends to go and tell James of his deliverance ; James, according to the best and most generally-received opinion, presided in the apostolic council ; when St. Paul went up to Jerusalem (Acts xxi. 17, 18.), the brethren received him gladly, and the next day he went in unto James, all the elders being present. " For what other reason," says the admirable and judicious Mr. Scott, " should Paul go in to James more especially, or upon what other account should all the elders be present with James, but that he was a person of the greatest note and figure in the Church of Jerusalem ? and as he is called an Apostle, that he was peculiarly the apostle of tliat Church. This, from Scripture, is probable ; the unanimous tes- timony of the fathers of the Church to this opinion makes it certain ; and it would be diffi- cult to learn why this large class of men, whose honesty, piety, and freedom from any erroneous bias are universally acknowledged, should have conspired without any possible motive to de- ceive the world by useless falsehood." The remarks of Mosheim on this point seem to be deficient in accuracy and judgment. He acknowledges that all ancient authorities, from the second century downwards, concur in representing James the younger, the brother of our Lord after the flesh, as the first bishop of the Church of Jerusalem, haying been so created by the apostles themselves ; and quotes Acta Sandor. Mens. Mali, torn. i. p. 23. Tillemont, Memoires pour servir a VHistoire de VEglise, tom. i. p. 1008, et seq. He then proceeds to observe, — " If this were as truly, as it is uni- formly repoiled, it would at once determine the point which we have under consideration, since it must close the door against all doubt as to the quarter in which episcopacy originated. But I rather suspect that these ancient writers might incautiously be led to form their judg- ment of the state of things in the first century, from the maxims and practice of their own times, and finding that, after the departure of the other apostles on their respective missions, the chief regulation and superintendence of the Church rested with James, they without further reason concluded that he must have been appointed bishop of that Church. It appears, indeed, from the writings of the New Testament, that, after the departure of the other apostles on their travels, the chief authority in the Church of Jerusalem was possessed by James. For St. Paul, when he came to that city for the last time, immediately repaired to that Apostle ; and James appears thereupon to have convened an assembly of the presbyters at his house, where Paul laid before them an account of the extent and success of his labors in the cause of his Divine Master, (Acts xxi. 19, 20.) No one reading this can, I should think, entertain a doubt of James's having been at that time in- vested with tlie chief superintendence and government of the Church of Jerusalem, and that not only the assemblies of the presbyters, but also those general ones of the whole Church, in which, as is clear from ver. 22., was lodged the supreme power as to all matters of a sacred nature, were convened by his appointment. " But it must be observed, that this authority was no more than must have devolved on James of course, in his apostolic character, in con- sequence of all the other apostles having quitted Jerusalem ; and that therefore this tes- timony of St. Luke is by no means to be con- sidered as conclusive evidence of his having been appointed to the office of bishop. Were we to admit of such kind of reasoning as this — the government of the Church of Jerusalem was vested in James, therefore he was its bishop ; I do not see on what grounds we could refuse our assent, should it be asserted that all the twelve apostles were bishops of that Church, for it was at one time equally under their government. But not to enlarge unnecessarily, the function of an apostle dif- fered widely from that of a bishop, and I there- fore do not think that James, who was an apostle, was ever appointed to, or discharged, the episcopal office at Jerusalem. The govern- ment of the Church in that city, it rather appears to me, was placed in the hands of its presbyters, but so as that nothing of moment could be done without the advice and author- ity of James ; the same sort of respectful deference being paid to his will as had formerly '0-. 280* NOTES ON THE ACTS. [Part X, been manifested for that of the apostles at large. But although we deem those ancient writers to have committed an error, in pro- nouncing James to have been the first bishop of Jerusalem, it may without much difficulty be demonstrated that the Church of that city had a bishop sooner than any of the rest, and consequently that the episcopal dignity must have taken its rise there," &c. If the unanimous testimony of Scripture and of the fathers can be set aside by such reas- oning, which assumes as a postulate, that the witnesses are all in error, there remains no other guide to direct us in theological research than our own caprice or imagination. Whitby, Cave, Lardner, and others, have asserted that James, the Lord's brother, was truly and strictly an apostle, being the same as James, the son of Alphsus, one of the twelve. Bishop Taylor, and I believe the great majority of the Protestant as well as Romanist divines, relying on the authority of Eusebius, consider him to have been a differ- ent person, and to have been elected bishop of Jerusalem, with the title of apostle. Dr. Lardner's reasoning on the ruestion. Whether St. James, the Lord's brother, was the same as James the son of Alphseus, one of the twelve, has left the point doubtful. Jerome calls this James the thirteenth apostle. The judicious Hooker was of opinion that the apostles were dispersed from Judsea about this time, and that James was now elected bishop or permanent apostle of Jerusalem. He would attribute the public setting apart of St. Paul to the apostolic office, to make up again the number of the twelve, for the gathering in of the nations abroad. He supposes, too, that Barnabas was appointed apostle instead of St. James, who was killed by Herod ; and Dr. Hales has approved the supposition. It is curious to observe that Dr. Lardner calls James, the president, or superintendent, carefully avoiding the word bishop : and in another passage (vol. i. p. 293.), he observes, " James abode in Jerusalem, as the apostle residentiary of that country." If he was presi- dent and apostle residentiary in Jerusalem, as the superintendent of the Church, which now consisted of many thousands and myriads of converts, it is difficult to imagine the reason why this learned anti-episcopalian should not have adopted the appellation of the fathers, and have called him bishop of the Church at Jerusalem. This, however, is by no means the only instance of disingenuousness on these subjects, on the part of Dr. Lardner. Neither is his amiable coadjutor. Dr. Doddridge, en- tirely free from censure in his mode of treat- ing the questions of Church government'. ■ See the references and quotations in Scott's Christian Life, folio edition, p. 475, chap. vii. part Note 10.— Part X. ON THE CONTINUED AGENCY OF ANGELS. The German commentators of the self- named liberal class endeavour to explain away every miracle recorded in the New Testament, by representing them as natural events, which have only been considered as miraculous by the misapprehending of the Hebraisms of the inspired writers. I have not thought it worth while to stop in my way through the New Tes- tament paradise, to pick up these poisonous weeds. They are unknown to the English reader in general, and I trust will long re- main so. The explanation, however, of Hezelius, which I find in Kuinoel, is so sin- gular, that it may appear doubtful whether, in his eagerness to remove the opinion of a mi- raculous interference by an angel, he does not establish a still greater miracle. He thinks that a flash of lightning penetrated the prison in the night, and melted the chains of St. Peter, without injuring him. Tlie apostle rose up, and saw the soldiers who guarded him struck prostrate to the ground, by the force of the lightning. He passed them, as if led by the flash of lightning, and escaped from the prison before he perceived that he had been liberated by the providence of God. So completely, however, has the skeptical philosophy of the day pervaded society, that even among professed Christians, he would now be esteemed a visionary, who should ven- ture to declare his belief in the most favorite doctrine of the ancient Church. The early fathers regarded the ministry of angels as a consoling and beautiful doctrine, and so much at that time was it held in veneration, that the founders of Christianity cautioned their early converts against permitting their reverence to degenerate into adoration. We now go to the opposite extreme, and seldom think of their existence ; yet what is to be found in this be- lief, even if the Scriptures had not revealed it, which. is contrary to our reason? We believe in our own existence, and in the existence of a God : is it utterly improbable, then, that be- tween us, who are so inferior, and the Creator, who is so wonderful and incomprehensible, infinite gradations of beings should exist, some of wliom are employed in executing the will of the Deity towards finite creatures ? Does not God act even by human means in the visi- ble government of the affairs of the earth ? ii. a work once highly popular, for the singular union of fervent piety, sober judgment, extensive reading, and good principles. — Archbishop Potter's Church Goi'>ernmcnt,Y>.9\. — Mosheim OntheJiffairs of the Christians brfure Coiislantine. vol. i. p. 229, 2I!0. — Lardner's Supplement to the Credihility, Works, 4to. vol. iii. p. 382, 393.— Hooker's Eccle- siastical Polity, book vii. sect. iv. p. 346, folio edition of 1723. — Hales's Anal. vol. ii. part ii. Note 10.] NOTES ON THE ACTS. <=281 what absurdity, tlien, can be discovered in the opinion that the spiritual nature of man should be under the guardianship of spiritual beings ? This, in feet, was a doctrine universally re- ceived till it became perverted and degraded by vain and idle speculations, — till it became so encumbered with absurdities, that the be- lief itself was rejected. Some writers on this subject went so far as to imagine they could ascertain the orders of a hierarchy, and could even assert the numbers in each rank. Others changed the office and ministry of angels, in- vesting them with independent control over the works of God, an opinion strongly and justly reprobated by the most eminent authorities". And because in the original Hebrew that which executes the will of the Deity is sometimes called an " Angel," whether it be winds or storms, fire or air ; many again have transformed the angels in the Old Testament into obedient elements, accomplishing- the designs of Provi- dence. According to which hypothesis, the aged patriarch must have prayed that the bless- ing of an element might descend on his grand- children. The Messiah must have been created a little lower than the winds and the floods, who in like manner were commanded to worship him ; and again, when the superiority of Christ is declared, the passage must be rendered, — " To which of the elements said he at any time. Sit thou on my right hand, until I make thy foes thy footstool." Leaving all such fan- tastic and unreasonable interpretations out of the question, let us turn to that interpretation of Scripture on this point, which has been acknowledged by all classes and divisions of Christians, from the time of the apostles to the present day. From the evidence of revelation, we have grounds for believing that angels are spirits, superior to mankind, some of whom have lost, while others have preserved, the state of happiness in which they were primarily created, and that these are now opposed to each other. With the precise cause of the fall of the evil angels we are not made acquainted. We know only that they retain the remem- brance of their original condition ; that they are powerful, though under restraint ; that gradations of superiority and influence exist among them; that they acknowledge a superior head, and that they are destined to eternal punishment. Of the good angels we learn, that they con- tinue in their primeval dignity. They are endued with great power, and because they are employed in the constant execution of the decrees of Providence, they have received the name of messengers or angels. They are called the armies and the hosts of heaven ; in innumerable companies they surround the " See Horsley's Sermon on the Watchers, vol. ii. last Sermon, and generally on tliis subject — Ham- mond — Wheatly — Aquinas. VOL. II. *36 throne of Deity ; they are made partakers of his glory, and rejoice to fulfil his will. Their office, as ministering angels to the sincere and accepted worshippers of our com- mon God, is more fully and accurately related. Through the whole volume of revelation we read of the agency of superior beings in the affairs of mankind. They were stationed at the tree of life in Paradise. In Jacob's vision of the ladder, they are represented as ascend- ing and descending upon earth. They ap- peared to the patriarchs, to Abraham, to Lot, to Jacob, and they were made alike the ministers both of the vengeance and mercy of God. They were intrusted with the destruction of the cities of the plain. "And the angel of the Lord went out, and smote in the camp of Sen- nacherib a hundred and fourscore and five thousand," (2 Kings xix. 35.) God sent an angel unto Jerusalem to destroy it — who was seen between the earth and the heaven having a di-awn sword in his hand, stretched out over Jerusalem. In the New Testament they an- nounced the birth of Christ, and of his fore- runner ; they became visible to the shepherds, and proclaimed the glad tidings of salvation to the senseless world. They are interested for, and sympathize with man; for "there is joy in heaven over one sinner that repenleth." They were the watchful and anxious attendants of Christ in his human nature. They ministered to him after his triumph in the wilderness, and his agony in the garden. As they announced his birth, so, also, they proclaimed his resurrec- tion, his ascension, and his future return to judgment. They were made the spiritual means of communication between God and man. They were the divine witnesses of the whole system of redemption. By an angel Joseph was warned to flee into Egypt, (Matt, ii. 13.) By an angel Cornelius was directed to the house of Peter, (Acts x. 3-22.) By an angel that Apostle was released from prison. And by the ministry of an angel, were sig- nified to St. John those things that should be hereafter. In this last and mysterious revela- tion, the agency of superior beings is uniformly asserted, and they are represented as fulfilling the most solemn and important decrees of Om- nipotence. They are represented as standing on the four corners of the earth, as having the seal of the living God, as offering on the golden altar the incense and prayers of the saints, as holding the key of the bottomless pit, and as executing the vengeance of God upon the visible creation, and upon all those who have not the seal of God upon their foreheads ; all which, though metaphorical expressions, imply the probable agency of these invisible beings in the affairs of the world. And when time shall be no more, these holy beings who have sympathized with man here, and been the wit- nesses of his actions, and the infinite mercjeg 282* NOTES ON THE ACTS. [Part X. of his Almighty Creator and Redeemer, will be the accusing or approving spectators of the sentence passed upon him in eternity ; for our Saviour has expressly declared, that " who- soever shall confess me before men, him shall the Son of Man also confess before the angels of God. But he that denieth me before men shall be denied before the aagels of God." Note 11.— Part X. ScHOETGEN has shown that the ancient Jews believed the angels sometimes assumed the form of a man, and has collected some curious in- stances to this effect The Gentiles, as well as the Jews, thought 'that the gods sometimes assumed the appearance of some particular individual, and spake, when thus disguised, with the same tone by which that individual would be recognized. Tliis superstition is well described by Homer — '^XXa IIoosi5uo}v EiOuuirog KaXj(ayri Slfiag xal oTfiQia (fmvi'-y.j Iliad, N. 43, 45. I See also Schoetgen in loc. Note 12.— Part X. ', \ ON THE QUESTION CONCERNING ST. PETER's visit to rome, and the writing of st. mare's gospel. We may be permitted to express our regret, that the evangelical narrative has not here given us the slightest allusion to the place where St. Peter secreted himself from his per- secutors. The word in the original is of the most indefinite kind. Dr. Lardner is of opinion that it refers only to some one of the houses in Jerusalem, or an adjacent village or town, and that the Apostle soon returned to the city upon the death of Herod Agrippa, which took place at the end of the year. Some commentators have been of opinion that he went to Antioch, others, to Rome. Dr. Lardner observes, that there is no good foundation for either of these opinions. That there is any foundation for the former, I am not prepared to say. The inter- view between St. Peter and St. Paul at Antioch, which is mentioned Gal. ii. 11-] 6., occurred some time after this, and after the council at Jerusalem. That St. Peter took refuge at Rome appears to me the most probable. The silence of Scripture leaves us to the evi- dence of the fathers. With respect to this con- clusion, that St. Peter went to Rome ; and the jealousy of Protestants on this point, because the Romanists would establish upon this fact, the alleged supremacy of St. Peter, Dr. Lard- ner justly remarks, it is not for our honor, or our interest, either as Christians or Protestants to deny the truth of events, ascertained by early and well-attested tradition. If others make an ill use of facts, we are not accountable for it. While it appears to me not improbable that he took refuge from the Herodian persecution with some of the friends of Cornelius, there is no evidence that he founded the Church at Rome, nor even addressed himself to the Gen- tiles in that city. He would have considered himself guilty of a violation of the law of God if he had now done so. It was with the utmost difficulty St. Peter could be convinced, even by a vision from above, that the kingdom of heaven was to be open to the proselyted Gen- tiles ; much less can it be believed that he would preach at this period to the idolatrous citizens of Rome. " The Church of Rome," says a learned pre- late of our own day, " was established as a Christian society during St. Paul's first visit, by the communication of the spiritual gift, which he intimates. It is evident that no other of the apostles had any share in this first estab- lishment but St. Paul ; whatever may be said of St. Peter's episcopacy of twenty-five years. For the Epistle to the Romans appears to have been written not long before the apos- tle's first visit. And at that time his language to them certainly implies that no other apostle had been there before him : ' Yea, so have I , strived to preach the Gospel, not where Christ was named, lest I should build upon another { man's foundation".'" (Rom. xv. 20.) -^ St. Peter had fulfilled the prediction of our Lord, that he should open the kingdom of heaven to the Gentiles, when he preached to Cornelius and his family. The Roman centu- rion had been now admitted into the Christian Church; he was probably one of those by whom prayer was made without ceasing for St. Peter's liberation, and we may justly conclude that he held this Apostle in the highest venera- tion. Though Cornelius had not the power to release St. Peter from prison (the Jews being very jealous of the interference of the Romans in all matters connected with religion), it is not unlikely that more effectual protection could be afforded by a Roman in a case of persecution, than by any of the suffering Church. It is certain that the Romans had great influence at this time ; for we read that when Herod was enraged with the people of Tyre, their embassy made Blastus, the king's chamberlain, their friend. Blastus was a Roman. The Romans did not hesitate to engage in the service of the ^ Bishop Bnrgess's Inquirtj into the Orlg^in of t/ie Christian Church ; reprinted in The Churchman | armed ao-ainst the Errors of the Times, vol. i. p. 319. / Note 12.] NOTES ON THE ACTS. *283 tributary kings and sovereigns dependent on tlie empire". It is not improbable, therefore, that tlie Apostle, when he went to another place from the house of the mother of Mark, would take refuge among some of the Gentile converts ; and, as the indignation of Herod was so great, that he condemned the soldiers to death from whom Peter had escaped, it was but natural to apprehend that the Apostle would soon be condemned to a similar fate. None of the Jews would shelter him, as they took part with Herod against the infant Church. Under these circumstances, it appears not unUkely that the Gentile converts would provide for his effectual safety, by sending him among some of their own friends at Rome, who were cognizant in the real history of the extraordi- nary events that had taken place in Judsea. The same evidence which induces me to come to this conclusion, compels me to believe also, that St, Peter took with him to Rome the writer of the second Gospel, which bears so much internal as well as external evidence, that it was addressed to Roman converts. We read (Acts xii. 12.) that when St. Peter went from prison he proceeded to the house of Mary the mother of Mark. He staid there but a short time, and it is not, I think, improbable that St. Mark accompanied him, to aid him in case of danger. It will, however, be necessary to examine tlie hypotliesis of Dr. Lardner, on the other side of the question, that the apostles did not leave Judasa till after the apostolic council. His first argument is derived from the fact that all the apostles were present at the council of Jerusalem : and he concludes that they couM not have been to other countries before that time, from the total want of evidence on the subject. It may, however, be answered, that no argu- ment can be derived from the silence of the inspired or heathen writers. We acknowledge the apostles to have been present, in all proba- bility, at the council of Jerusalem ; the question is, whether they did not leave Jerusalem be- tween the years 44, when the Herodian perse- cution was raging, and the year 49 or 50, when the council was held. Peter was well acquaint- ed with the persecuting and cruel spirit of Herod — he had seen James tlie brother of John killed with the sword — he was himself appre- hended and imprisoned, and while he remained in the city he continued exposed to the most imminent danger. Was it not, under these circumstances, more probable that he should absent himself from Jerusalem during the reign of this monarch, and that he did not return to his own countrj- till his death, when Judsea was governed by the Roman procurators ? Biscoe " Wetstein in loc, and Kuinoel, In Lib. Ji'. T. Hist, Comment, vol, iv. p. 419. has well shown that the heathens protected the Christians in the exercise of their religion, against the fury of the Jews; and we read many tilings in the Acts of the Apostles which prove the same point. Dr. Lardner then proceeds to observe, 1. " That it was fit and proper, and even expedi- ent, that the apostles should stay a good while in Judaea, to assert and confirm the truth of Christ's resurrection, by teaching, and by miraculous works, and do their utmost to bring' the Jewish people to faith in Jesus as the Christ. 2. " As this was fit, it is likely that they had received some command from Christ himself, or some direction from the Holy Ghost, to stay thus long in Judsea. ;}. "There were considerations that would incline them to it, and induce them to do what was fit to be done, and was agreeable to the mind of Christ. One was the difSculty of preaching the Gospel in foreign countries. This would induce them to stay in Judeea, till the circumstances of things facilitated their fartJier progress, or called them to it. Another thing was their affection for the Jewish people, their countrymen, especially those of Judsea, with whom they had been brought up, and among whom they dwelt, together with a per- suasion of the great value of the blessing of the Gospel. " This last consideration, I apprehend, would induce them to labor in Judsea, with earnest desires and some hopes of bringing all, or, how- ever, many, to faith in Jesus. This influenced Paul also to a great degree, and for a good while. Nor was he without hopes of persuad- ing his brethren and countrymen to what appeared to himself very certain and very evi- dent. So he says in his speech to the people at Jerusalem, Acts xxii. 17-20. He assures them, tliat whilst he was worshipping at Jerusa- lem, in the temple, he had a trance, or ecstacy: that he there saw Christ, who said to him, ' Make haste, and get thee quickly out of Jeru- salem ; for they wUl not receive thy testimony concerning me.' Paul pleaded, thut they must needs pay a regard to his testimon}-, who was well known to have been for some whUe very zealous in opposing his followers, and was now convinced and persuaded. But the Lord said unto him, ' Depart : for I will send thee far hence unto the Gentiles.' This trance, or vision, seems to have happened in the year 44, after that Paul had preached at Antioch with great success among the Gentiles. Nevertheless, he had an earnest desire to make one attempt more among the Jews of Judaea, where was the body of that people ; and if they could have been persuaded, many abroad would fol- low their example. And it required an express and repeated order from Jesus Christ, in vision, to induce him to lay aside that design, and to 284* NOTES ON THE ACTS. [Part X. proceed to preach to the Gentiles in remote parts." To all which it may be replied, 1st, That the apostles had now continued in Jerusalem till a Christian Church was established — the Gospel had been preached to the Jews, and confirmed by miracles and the most undeniable evidence ; but the Jews persisted in the rejection of their Messiah. 2. To the second, The command of Christ to his apostles to continue at Jerusalem is not recorded : and even had it been given, it would prove only that the appointed time had expired. 3. The Herodian persecution prevented the apostles from following their own plans ; and the Jews themselves, by their unrelenting bitter- ness, took away from them the power of accom- •plishing their first great object, that of offering salvation to and converting their own country- men, and their very lives depended upon flight. They could find no difficulty in preaching the Gospel in other countries, because they were endued with the gift of tongues for this express purpose ; in addition to which, they would have been admitted into the Jewish synagogues in every country. The conversion of Cornelius proves that the predicted time for the admission of the Gentiles had arrived ; the Church was established, and the Jews had beheld the apostolic miracles; they had been appealed to in vain, and there was now no necessity for the longer continuance of the apostles at Jerusalem, who were conse- quently instructed by a vision, that the time had come when they were to preach to the Gentiles. Dr. Lardner's last argument is quite extraor- dinary. He believes that the apostles were under no necessity of leaving Jerusalem during the Herodian persecution, because they were under miraculous protection. He forgets that James, one of the twelve, had been killed already ; and it seems to me, that St. Peter was miraculously released from prison, that he might escape the same fate, by following the example of the rest of his brethren, and seeking safety in flight. This opinion is confirmed by the little evi- dence remaining to us in ecclesiastical history. The general conclusion to which we are led by the fathers is, that the apostles left Jerusalem twelve years after the ascension of our Lord. He ascended A. D. 29. The twelfth year therefore brings us to the beginning of the reign of Claudius ; the very period when Herod Agrippa took possession of the kingdom of Judsea. He lost no time in giving proofs of his zealous Judaism, and we may believe that he would lose no time in demonstrating his sin- cerity, by renewing the persecution ; in the course of which the apostles were obliged to leave Jerusalem. Clement of Alexandria^, about 194, quotes a work, entitled, The Preaching of St. Peter. " The Lord said to his apostles. If any Israelite will repent, and believe in God through my name, his sins shall be forgiven. After twelve years go ye out into all the world, that none may say, ' We have not heard.' " Eusebius mentions that Apollonius (undoubt- edly in part contemporary with Clement, and placed by Cave at the year 192 — by Lardner at 211, as near the time of his writing against the Montanists) relates, as from tradition, that our Saviour commanded his apostles not to depart from Jerusalem for the space of twelve years. The same historian, in his Ecclesiastical His- tory, writes, " Peter, by the direction of Provi- dence, came to Rome in the reign of Claudius to contend with and overcome Simon Magus;" and, in his Chronicon, that after he had been at Antioch he went to Rome in the second year of Claudius, i. e. the year of Christ 44. Those who espouse this opinion, suppose the Gospel of St. Mark to be written about tliis time. The same opinion also is maintained at the end of the Arabic version, and of many ancient manuscripts of this Gospel, particularly one mentioned by Dr. Hammond, two referred to by Father Simon, and thirteen cited by Dr. Mill, by The- ophylact also, and others of the Greek scholiasts. Considering this supposition as correct, it by no means implies that St. Peter continued long at Rome, as the Romish Churcli assert. There is internal evidence to the contrary ; for we find St. Paul does not salute him in his Epistle to the Romans — neither did he meet him on his first coming to Rome, in the beginning of the reign of Nero. St. Paul does not mention St. Peter in any of the Epistles he wrote from Rome ; and in his Epistle to the Colossians, St. Peter's name is not mentioned among his coadjutors. In the work of Lactantius (or of L. Csecilius^ according to Le Clerc), it is said Peter came to Rome in the time of Nero, and made many con- verts, and formed a Church — an account which at once confutes the fable that he had been there twenty-five years as bishop of Rome, on which assertion the supremacy of the pope is founded. The probable conclusion therefore is, that St. Peter took refuge at Rome, during the Herodian persecution, to which place he was accompanied by St. Mark, and after staying there some short time, Peter, like the rest of the apostles, superintended the Hebrew-Christian, and not the Gentile, Cliurches ; travelling from place to place, till he returned to Jerusalem, to be present at the apostolic council. That St. Peter was martyred at Rome (a cir- cumstance which many Protestant writers have discredited, from the fear of giving countenance to the unfounded, and therefore absurd, doctrine '^ Clem. Strom, lib. vi. p 636. Cave's Historia Literaria, tom. i. p. 5. Grabe's Spio. tomi i. p. 67 Ap. Lardner, vol. iii, p. 1C7-8. Note 12.] NOTES ON THE ACTS. *285 of the pope's supremacy), has been asserted by- Ignatius, Dionysius, Irenaeus, Clement, Tertul- lian, Caius, Origen, Cyprian, Lactantius, Euse- bius, Athanasius, Ephraim, Epiphanius, Jerome, Chrysostom, and many others^. The quota- tions from tlie works of each of whom may be seen in Lardner. It is impossible to resist evi- dence to this extent. Nor does the fact of St. Peter's martyrdom at Rome enforce upon us the doctrine attached to it by one division of the Christian Church. We are now to inquire into the probability of St. Mark's accompanying the Apostle to Rome, and what evidence there is for his having writ- ten his Gospel about this time, at the request and for the use of the converts in that city. It will appear, I think, that the internal evidence arising from the Gospel itself, and from the concurrent testimony of the fathers of the Church, unite in affirming this to be the origin and object of liis Gospel ; although, as it will appear, it was not officially committed to the Churches in general, till he was settled at Alex- andria, as the bishop of the Church in that city. Michaelis has collected, in a very perspic- uous manner, the different circumstances relat- ed of St. Mark in the New Testament. He observes, "It appears, from Acts xii. 11., that St. Mark's original name was John; the sur- name of Mark having probably been adopted by him when he left Judsa to go into foreign countries ; a practice not unusual among the Jews of that age, who frequently assumed a name more familiar to the nations which they visited, than that by which they had been dis- tinguished in their own country. That St. Mark wrote his Gospel in Rome, with the assistance and under the direction of St. Peter, agrees extremely well with the contents of the Gospel itself, and may serve likewise to explain several particulars, which at first sight appear extraordinary. For instance, where St. Peter is concerned in the narration, mention is some- times made of circumstances which are not related by the other Evangelists, as at chap. i. 29-33., ix. 34, xi. 21., and xiv. 30. And on the contrary, the high commendations which Christ bestowed on St. Peter, as appears from y That St. Peter was certainly at Rome is fully proved by the learned Pearson, in his Dissertation, De Serie et Successione Primorum Evince Episcopo- um. Diss. i. cap. vii. " Ronife fuisse S. Petrum pro- batur veterum Testimoniis," p. 33. Cave, however, remarks upon the theory ofhis going to that metrop- olis upon the present occasion — -'Quod vero de hoc Romam adventu somniant, gratis omnino dictum est. Altum de eo apud veteres silentium. Silet imprimis liistoria apostolica. quae de hoc aliove ad- ventu ne verbulum habet," &c. — See Cave, Histo- ria Liieraria. vol. i. p. 8. Bishop Burgess quotes with approbation the opinion of Bishop Stilllngfieet, which is founded on a passage in Lactantius, tliat St. Peter was never at Rome till the period of liis martvrdom. Stillingfleet's Origines Britai.nicteSol. edit. p. 48. — Barrow On the Pope's Suj.remucy. folio edit. p. 83. Matt. xvi. 17-19., but which the Apostle, through modesty, would hardly have repeated, are wanting in St. Mark's Gospel. At chap, xiv. 47. St. Mark mentions neither the name of the Apostle, who cut off the ear of the high priest's servant, nor the circumstance of Christ's healing it. We know that this apostle was St. Peter, for his name is expressly mentioned by St. John ; but an Evangelist, who wrote his Gospel at Rome during the life of St. Peter, would have exposed him to the danger of being accused by his adversaries, if he had openly related the fact. Had St. Mark written after tlie death of St. Peter, there would have been no necessity for this caution. "Further, as St. Mark wrote for the imme- diate use of the Romans, he sometimes gives explanations which were necessary for foreign- ers, though not for the inhabitants of Palestine. For instance, chap. vii. 2., he explains the meaning of y.oivaXg /egal : and ver. 11. of xoo- 65.V. In the same chapter, ver. 3, 4., he gives a description of some Jewish customs ; and chap. XV. 42. he explains the meaning of Traqaoy.evr^. At chap. XV. 21. he mentions that Simon was the father of Alexander and Rufus, a circumstance not mentioned by the other Evangelists ; but to St. Mark's readers the circumstance was interesting, because Rufus was at that time in Rome, as appears from Romans xvi. 13. See also Wetstein's notes to chap. vii. 26. xi. 22." St. Mark has more Latin words than the other Evangelists ; and these numerous Latin- isms not only show that his Gospel was com- posed by a person who had lived among the Latins, but also that it was written beyond the confines of Judaea. That this Gospel was designed principally for Gentile believers (though we know that there were some Jewish converts in the Church at Rome) is further evi- dent fi-om the explanations introduced by the Evangelist, which would have been unneces- sary, if he had written for Hebrew Christians exclusively. Thus, the first time the Jordan is mentioned, the appellation " river," is added to the name, Mark i. 5., and instead of the word "mammon," he uses the common term -/or.uaTu:, " riches." Again, the word " Gehenna" which in our version is translated "hell," (ix. 43.) originally signified the valley of Hinnom, where infants had been sacrificed by fire to Moloch, and wliere a continual fire was afterwards maintained to consume the filth of Jerusalem ; as this word could not have been understood by a foreigner, the Evangelist adds the words " fire that never shall be quenched," by way of explanation. These particularities corroborate the historical evidence above cited, that St Mark designed his Gospel for the use of Gen- tile Christians. Lastly, the manner in which St. Mark relates the life of our Saviour is an additional evidence that he wi-ote for Gentile Christians. His nar- 286* NOTES ON THE ACTS. [Part X. rative is clear, exact, and concise, and liis exor- dium is singular ; for while the other Evange- lists style our Saviour "the Son of Man," St. Mark announces him at once as " the Son of God," (i. 1.) an august title, the more likely to engage the attention of the Romans; omitting the genealogy of Christ, his miraculous concep- tion, the massacre of the infants at Bethlehem, and other particulars, which could not be essen- tially important in the eyes of foreigners. Many things seem to prove that St. Mark's Gospel was written, or dictated, by a spectator of the actions recorded. Chap. i. 20. They left their father in the ship with the hired servants, i. 29. The names of James and John, omitted by Matt. viii. 14., are mentioned, i. 33. The crowd at the door. Com- pare Matt viii. 16. and Luke iv. 40, 41. i. 35. His disciples seeking Christ when he had risen to pray. See Luke iv. 42. i. 45. The conduct of the leper after his cure. See Matt. viii. 4. and Luke v. 14, 15. ii. 2. The cure of the paralytic. See Matt. ix. 1. Luke v. 18. 19. Mr. Jones, in his work on the Canon, notices many circumstances omitted by St Mark, which reflected honor on St Peter. Compare Matt. xvi. 16-20. with Mark viii. 29, 30. Matt xvii. 24-26. and Mark ix. 30-33. Luke xxii. 3J, 32. John xiii. 6. and xviLi. 10. compared with Mark xiv. 47. See, also, John xxi. 7, 15, 18, and 19. Dr. Townson, too, has fully proved, from a variety of minute incidents not noticed by the other Evangelists, that St. Mark's Gospel must have been either written or dictated by an eye- witness. Chap. iii. 5. Cluist's looking round on the people. See Matt xii. 10-13. Luke vi. 6-10. iii. 17. The names omitted by the other Evangelists are mentioned, iii. 21. This is peculiar to St Mark, iv. 26. Parable of the growing corn, so applicable to the call of the Gentiles, peculiar to St. Mark. iv. 34. Compared with Matt xiii. 31-34. iv. 36. " Other little ships " with them, iv. 38. " He was in the hinder part of the ship, asleep on a pillow," are omitted by the others. The particularities mentioned by St. Mark in his account of the Gadarene demoniacs, see Matt. viii. 28-34. Mark v. 1-19. Luke viii. 26- 39. — The number of the swine — the mentioning of the very words which our Lord spake to the daughter of Jairus, " Talitha cumi," (chap. v. 41.) — the blind man casting away his garment. (chap. X. 50.) — the mentioning of the names of those who came to him privately : (chap, xiii. 3.) all which minutiae could have been known only to a spectator and hearer of our Lord's words and actions. The Gospel of St. Mark contains much in- ternal evidence that it was written at the time when the devout Gentiles were first admitted into the Church. In chap. vii. 14-23., the spirituality of the Law is compared with St. Peter's address to Cornelius. Chap, vii, 24-30. The Syro-Phojnician woman received ; a Greek liaving faith in Christ — so Cornelius was not a Jew, but ac- cepted. Chap. xii. 1-12. The parable of the vine- yard, descriptive of the calling of the Gentiles ; the event wliich had now taken place. Chap. xiii. Prediction of the fate of the temple — the result of the rejection of the Jews. In chap. xiv. 24. is the expression, " My blood of the new testament, which is shed for many;" which Dr. Lardner refers to the call- ing of the Gentiles. Chap. iv. 30-32. The grain of mustard- seed, descriptive of the rapid progress of the Gospel which St. Mark had witnessed. Chap. xvi. 15. " St. Mark," says Dr. Lardner, " evidently understood the extent of the apos- tolic mission." Dr. Townson observes further, in confirma- tion of the opinion that St. Mark wrote for the Christians at Rome, "St. Mark having fol- . lowed St. Matthew in saying cpou^'ellthaucc, (Mark xv. 15.) then speaks of the prsetorium : " And the soldiers led him away into the hall, called prsetorium. — Kilri, and pratoriuvi, as here used, were synonymous terms in Greek and Latin, and denote the palace of a governor or great man." — " This is certainly a better proof that he composed his Gospel at Rome, than that he composed it in Latin. ' For what trans- lator,' as Dr. Mill justly asks, ' would have ren- dered the Latin word ' spiculator' (or specula- tor), by ujicxovluTuq, which would so easily have been expressed in proper Greek?' St. Mark attends to the Roman division of the day in relating our Lord's prophecy to St Peter, (xiv. 30.) ' Verily, I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice.' " St Mark, to explainthe meaning of this day,' adds, ' even in this night ; ' as the prediction was delivered before midnight, but fulfilled, probably, between two and three in the morning, these being parts of one and the same day in Judsea, but not at Rome''." The testimony of the fathers confirms the ' See Bishop Marsh's Michaclis, vol. iii. part i. p. 212; and vol. i. chap. iv. sect. x. p. 163. — Dr. Campbell's preface to Mark, vol. ii. p. 82. 83.— Home's Critical Introduction, on Mark.— Dr. Town- son'z Works, vol. i. p. 151-178. Note 12.] NOTES ON THE ACTS. *287 internal evidence, tliat St. Mark wrote his Gospel at Rome, under the inspection of St. Peter ; and that it was even dictated by that apostle, and might with great justice have been called, as it has actually been, the Gospel of St. Peter. Eusebius, Hisloi: Eccles. lib. ii. c. 15, asserts tliat the Gospel of St. Mark was composed at Rome, in the reign of Claudius, at tJie request of the people in that city. He refers to Clem- ens, Sixth Book of Institutions, as his authority. Clement of Alexandria (194), says, that Peter's hearers at Rome entreated Mark, the follower of Peter, to leave a memorial with them of the doctrine wliich had been delivered to them by word of mouth, nor did they desist till they had prevailed with him". Clement states that Mark's Gospel was writ- ten at Rome, at the request of the Christians there, wlio were liearers of Peter. Tertullian observes (200), the Gospel of St. Mark may be considered as that of St. Peter, whose interpreter he was. Origen, Peter dictated his Gospel to him. Eusebius (315), Mark is said to have recorded Peter's relation of the acts of Jesus. And all things in Mark are said to be memoirs of Peter's discourses. The synopsis attributed to Athanasius, fifth century, says, the Gospel of St. Mark was dic- tated by St. Peter at Rome. Gregory Nazianzen — Mark wrote his Gospel for the Italians, or in Italy. Ebedjesu — the second Evangelist is Mark, who preached (or wrote) in Latin, in the city of Rome. Theophylact (1070), and Euthymius(llOO),— the Gospel of St. Mark was written at Rome, ten years aller Christ's ascension. These testimonies seem to be sufficient to prove the early date of St. Mark's Gospel, and that it was probably written at Rome for the use of the proselyted Gentile converts, under the inspection of St. Peter. There are two considerable objections to this early date of St. Mark's Gospel. One that he is said (Acts xii. 25.) to have gone to Antioch with Saul and Barnabas ; the other, the allu- sion to the progress of the apostles, in the last verse of his Gospel. In reply to the first, it may be said, that it is probable he would leave Rome immediately on hearing of the death of Herod, and arrive there at the time when Saul and Barnabas were about to return to Antioch ; which event is placed by Dr. Lardner at this period. It appears from the manner in which ver. 8. of chap. xvi. so abruptly terminates, and the evident commencement of a new summing up of the evidence, that some extraordinary interruption took place while St. Mark was composing his Gospel. The verse terminates with the words icpo&ovvio y&Q ; and many critics (as I have already shown in the notes to the eighth part of this Arrangement) have, from the rapid transition to the subject of the following verse, impugned the authenticity of the remaining verses of St. Mark's Gospel. I am inclined to impute this abrupt ending of the eighth verse of the sixteenth chapter, and the subsequent introduction of the contents of ver. 9. to the circumstances I have just related. In all probability St. Mark returned to Jeru- salem after the death of Herod with his unfinished Gospel; that he afterwards accom- panied Saul and Barnabas, on their return to Antioch, (Acts xv. 35-37.) ; and after having attended the latter on his journey, he was finally settled at Alexandria, where he founded a church of great note. We are told by Jerome — Mark, at the desire of the brethren at Rome, wrote a short Gospel, according to wliat he had heard related by St. Peter. Taking with him the Gospel he had composed, Mark went to Egypt, and founded a Church at Alexandria. He died in the eighth year of Nero, and was succeeded at Alexan- ^ dria by Anianus. ' Chrysostom — Mark wrote his Gospel in Egypt, at the request of the believers there. Eusebius also relates of St. Mark, that he went into Egypt, and first preached there the Gospel he had written, and planted there many Churches. And in another chapter he says, tiiat in the eighth year of Nero, Anianus, the first bisliop of Alexandria after Mark tlie apostle and evangelist, took upon him the care of that Church'. The accounts are so brief, that the exact period of his leaving Barnabas and residing at Alexandria caimot be ascertained. The last verse of St. Mark's Gospel, which contains an allusion to the progress of the Gospel, is sup- posed to be of a later date than the rest of the history, which has given rise to a doubt as to the authenticity of the last twelve verses ; but ) if we suppose the Gospel was first publislied at \ Rome, and completed at Alexandria, and the | last twelve verses added there, we can have no J difficulty in accounting for this difl^erence of ,' date. The conclusion to which Dr. Townson has arrived, after considering the evidence in favor of the early date of St. Mark's Gospel, do-js not materially diff"er from that which I have been now advocating. He supposes that St. Mark's Gospel was published in Italy ; but that St. Mark came to Rome by himself, studied the state of the Church there, returned to Asia, and, in conjunction with St. Peter, drew up his Gospel for the benefit of the converts in * Ap. Lardner's Worhs, vol. iii. p. 177, vol. ii. p. 552, and vol. iii. p. 179. i Euseb. Ecchs. Hist. lib. ii. cap. IG, and 24.- Ap. Lardner's Supplement to ike Credihility. 288* NOTES ON THE ACTS. [Part X. that city. Dr. Townson has adopted this per- plexed theory, to avoid the opinion that St. Peter came to Rome in the reign of Claudius. Lord Barrington assigns to St. Mark's Gospel the date I have now adopted. After considering the whole evidence respect- ing the Gospel of St. Mark, I cannot but con- clude that it was written at a much earlier date than has been generally assigned to it by Prot- estant writers. The Gospel of St. Matthew was written in the first persecution, when the tidings of salvation were preached to the Jews only. The Gospel of St. Mark was published during the second persecution of the Christian Cliurch, when the devout Gentiles, such as Cornelius, were appealed to. Both were mer- cifully adapted to these two stages of the Church's progress. The Gospel of St. Luke was addressed to the Gentiles of Asia, after the iirst Neronian persecution ; and that of St. John was the supplement to the rest, and com- pleted and perfected the canon of the New Testament. Each was fitted to the condition of the Church at the time of their respective publication ; and they now form unitedly one sublime and perfect system of truth, the im- movable foundation of the temple of God. Note 1.3.— Part X. The transpositions in the order of the sacred narrative which I have thought it advisable to make in this, the preceding, and the following sections, have been adopted from a considera- tion of the circumstances of the Christian Church at this period. The first persecution of the Church by the Sanhedrin was terminated by the conversion of St. Paul ; the second per- secution, which had now begun, was the work of Herod Agrippa, the great favorite of the Emperor Claudius. Dr. Lardner is of opinion that the previous repose of the Church con- tinued only a year, or a little longer, and that the disturbances of the Church began in the year 41, when Herod was invested by Claudius with full power. He observes — " From the very beginning of his reign, especially from his arrival in Judaea, and during tlie remainder of it, the disciples must have been under many difficulties and discouragements." The Jews and their new sovereign, who was very rigid and punctual in his observances of the Mosaic Law, were alike disposed to harass the Chris- tians, as an increasing heresy. The persecution, therefore, which had ceased for a time, would soon be openly renewed ; and as James had been put to death, and Peter thrown into prison, I consider this (see note 11, Part X.) to have been the moment when the apostles for tlie first time left Judsea, and not, as Dr. Lardner supposes, about the year 49 or 50, after the apostolic council. Two circumstances related in the sacred narrative confirm me yet further in this opinion, and seem to justify the trans- position I have here made. One is, that we read for the first time that prophets, who appear to have been next in order to the apostles, went down from Jerusalem to An- tioch ; the other is, that when Paul and Bar- nabas arrived at Jerusalem, in consequence of their mission from the Church at Antioch, after the prophets had foretold the famine, the Church sent their contributions to the elders, and not to the apostles, (chap. xi. 30.) ; and that St. Paul, in his account of his coming up to Jerusalem on this occasion, tells us that he found none of the apostles at Jerusalem but James, the Lord's brother, (Gal. i. 19.) — See Lardner's Supplement to the Credibility, chap, vi. on the time when the apostles left Judsea. Note 14.— Part X. One manuscript only, the Cambridge mann- script, reads here, " as we were together," from which it has been inferred, that St. Luke was now with St. Paul. This, however, is not suffi- cient authority to enable us to conclude against the general opinion of the Church, and the concurrent testimony of manuscripts, that this Evangelist certainly joined St. Paul till his arrival at Mysia, (Acts xvi. 7.) This prophecy of Agabus resembled those of the ancient prophets, not merely in the cer- tainty but in the manner of its fulfilment. It was accomplished in the first"* and second year of Claudius. A second famine^ was in the fourth year of Claudius, when Helena, queen of the Adiabeni, sent assistance to the Jews. A third famine-'' was in the ninth year of Clau- dius. A fourth^ in the eleventh year. The most severe of these happened between the fourth and the eighth years of Claudius, under the government of Cuspius Fadus, or under that of Tiberius Alexander, perhaps under both. There is some reason to imagine, that a famine was beginning to be feared in Syria, about the time of the death of Agrippa, the father, or the elder. St. Luke says that this prince, forming the design of making war upon the Tyrians and Sidonians, they sought a peace ; which they wanted, " because they obtained their provisions from the king's country." These nations, who had the sea open, would have had no fear of a famine, if there had been plenty of provisions elsewhere. <>■ This is mentioned, with its causes, by Dio Cas- sius, 9. p. 949. Ed. Reimar, ap. Kuinoel, In Lib Hist. J^.T. Comment., vol. iv. p. 399. ' Scaliger, Jinimadv. ad Euseb. p. 192, and Whitby in loc. / Scaliger, ut sup. &c. p. 79. ^ Sueton. Vit. Claud, c. IS. See Walchius, Dissert, de Jlcrabo vate. Note ] 5.-17.] NOTES ON THE ACTS. *289 Note 15.— Part X. It is non' that we first meet with the dis- puted word presbijter. It occurs in the last verse of Acts xi. The corn collected by the Omrch at Antioch, for the relief of the breth- ren in Jerusalem, was sent to the presbyters, or elders. The word to Trqeadviiqwi' occurs in the New Testament three times — in Luke xxii. 66. Acts xxii. 5. and 1 Tim. iv. 14. The signification of the word must be ascertained from the interpretation given to it in the time of the inspired writers. The term presbytery was applied to an united body of men, and the word presbyter was given to the members of which it was individually composed. In the first of these passages it refers to the Sanhe- drin, and it is well translated by Dr. Campbell, " the national senate." In the second it has the same meaning. In the -third it is used by St. Paul to denote the collected body of the elders, or ministers, who assisted at the ordina- tion of Timothy. As the Jewish Sanhedrin, with their head, consulted for the benefit of the Jewish nation, so might the Christian presbyters, with their head, consult for the public welfare of the Christian Churches. The members of the Sanhedrin were not equal in authority to the nasi, neither were the presbyters of the New Testament, reasoning on the same analogy, equal in authority to him who was their nasi, or prince ; that is, the apostle, or his successor. But the presbytery who governed the Chris- tian Church at Jerusalem, and to whom St. Paul went, had no civil power; their authority was exclusively spiritual ; and their head, or nasi, or prince, must, therefore, have possessed powers of a spiritual nature, superior to those which were possessed by the general body. And this appears to have been the case from the unanimous testimony of antiquity. The privilege of preaching, teaching, and many other things was common to all ; the power of ordaining and deciding was reserved for one. Thus Timothy was ordained ivith the concur- rence and sanction of the presbytery, or general body of ministers ; but he was not ordained by them, but by St. Paul. This, then, explains the meaning of the word in the third passage, in which the word presbytery occurs, and enables us to ascertain with greater precision the import of the word presbyter in this pas- sage, where it is used with reference to the officers of a Christian Church. But we are enabled to learn the precise meaning of the word presbyter not only from the phrase " the presbytery," but from its usual acceptation both among the Jews and Gentiles. It sometimes occurs in the usual sense of " older in years," as contrasted with the word " younger," 1 Tim. v. 1. Sometimes it denotes the elders or predecessors of the existing gen- voL. II. *37 eration, who had exercised authority as teach- ers, or were remembered for their exertions, talents, or wisdom, (Matt. xv. 2. Mark vii. 3, 5. Heb. xi. 2.) It is a name of dignity, denoting the members of the Sanhedrin, the rulers of tlie synagogues, and leaders of Israel in gen- eral. It chiefly signifies those among the Jews, who in their several cities were the heads and chiefs of congregations assembled for religious worship ; and from this use of the word it was adopted by the writers of the Acts and the Epistles, to describe those who were ordained to officiate in sacred things ; to admin- ister the sacraments, to instruct and rule and control their respective congregations, under the direction of a superior head, to whom they were responsible, and to execute every eccle- siastical duty except those few of a higher nature, which were reserved for the acknowl- edged superiors, by whom they had themselves been appointed to the exercise of their spiritual functions : their power was so great in these departments, and their office was so important, that they are honored with the epithet of bishop, or episcopus, which in subsequent ages was exclusively confined to those who imparted the presbyteral power. Whitby, however, is of opinion that the elders here mentioned might not even be Chris- tians, but the elders of the Jewish synagogues, or the nqibToi twv ' lEQoaolvjittTwv, the chief men of Jerusalem, to whom King Izates sent relief at the same time ; or if they were Christians, they might still be tlie elders of the syna- gogues, the Christians then retaining the Jewish rites. To the first of these opinions it may be answered, that in ver. 29, we read that the relief which the Church at Antioch sent to Jerusalem, was intended for their own brethren. The second opinion is conjectural, but not probable. The elders of the syna- gogues who were converted, might have been admitted among the elders of the infant Church. Whether the Christian Church was entirely constructed on the model of the Jewish syna- gogue, as Grotius asserts, will be considered in the notes to the next part of this Arrange- ment. Note 16.— Part X. See the account in Josephus, Antiq. 19. 7. 2. Note 17.— Part X. ON THE TIME WHEN ST. FADE WAS APPOINTED TO THE APOSTOLATE. I REFER the vision seen by St. Paul in the temple, mentioned in Acts xxii. 17-21., and 290* NOTES ON THE ACTS. [Part X the commission lie then received to preach to tlie Gentiles, to this period of his history, princi- pally on the authority of Lord Barrington and Dr. Benson, who maintain also that this vision was the same as the ecstacy alluded to in 2 Cor. xii. 2., though Dr. Doddridge would rather refer this vision to St. Paul's first return to Jerusalem. Dr. Lardner discusses at some length the question when St. Paul was made an apostle, and concludes that he was appointed to the apostolic office on his conversion : one of his principal arguments is, that he began to preach so soon after that event. That the ultimate object which our Saviour proposed to St. Paul was mentioned to him at his conversion is evi- dent from his own narration. Acts xxvi. 17, 18. But it is equally certain that he did not exer- cise the apostolic functions till the Holy Ghost separated him for the work to which he had been called, and till he had been ordained by the laying on of hands. With respect to Dr. Lardner's remark, that Paul was made an apostle, it is only necessary to observe, what, perhaps, the learned writer would not acknowledge that there were various duties attached to the various orders of ministers in the service of God. The deacons, evangelists, and elders, might preach as well as the apos- tles ; but to the apostles only belonged the power of governing, and controlling, and su- perintending the Churches, the ordaining of elders, &c., which things St. Paul did not attempt to do, till he returned from Jerusa- lem to Antioch. As the essay of Lord Barrington on this sub- ject is not in the hands of many students of Scripture, I have added an abridgment of it. The learned writer defines an apostle to be one who was a chief and primary minister of the kingdom of Christ, who was commissioned by God to testify the great facts of Christianity, as far as he was personally acquainted with them ; particularly that of the resurrection ; and who was endued with superior courage in times of danger, and with extraordinary powers of working miracles, and imparting the Holy Ghost. It is the object of this essay to fix the precise time when Paul received his commission, which Lord Barrington supposes to have been at his second visit to Jerusalem, when he saw Christ in a trance, A. D. 43. In support of the opinion that at his conversion Paul was not made an apostle, the noble author argues, after discuss- ing the question whether St. Paul saw Christ personally at his conversion, and deciding it in the negative, that St. Paul only preached to Jews, or Proselytes of the Gate, before his second journey to Jerusalem, and was not till that time properly an apostle : he seems to have acted only as a prophet or teacher, having only received a prediction that " God had chosen him that he should know his will." His preaching to the Jews does not prove his apostolic commission, for he was to be the apos- tle of the Gentiles ; nor can this term (Gentiles) be applied to the Proselytes of the Gate. These were obliged to submit to all the Laws of Moses ; and by Gentiles, in Scripture, are meant those who served false gods. They are described as those who are " carried away or led after dumb idols ; without God, without hope, under the power of the wicked one." St. Paul is said to have "opened their eyes, and turned them from darkness to light, from the power of Satan unto God." This could not be applied to the Proselytes of the Gate, who had the knowledge of God's Law, and are said to be of clean hands, and a pure heart, &c. ; and, indeed, the word used in Acts is always applied to idolatrous Gentiles, unless particularly re- stricted in sense by some other word. It seems that it was not known to the Church, nor indeed to the other apostles, that St. Paul had received a commission to preach to the Gentiles till his third journey to Jerusalem, of which they would probably have been informed, had that com- mission been given very long before ; and he appeals to the being acknowledged as a fellow- apostle by his enemies. None of his Epistles were written till some time after the year 43, and till that period he neither preached or acted with any boldness. His journey to Ara- bia, hnmediately after his conversion. Lord Barrington explains thus — He merely preached to Christian Hebrews in an adjoining country to Judaea, who were protected by Aretas, kin^j of the country, in opposition to Herod, with whom he was at war ; and here it is not proba- ble he ever preached to proselytes, for Cornelius and his family are said to be the first-fruits of the heathens (or proselytes), who were converted about the year 41, and St. Paul's journey to Arabia took place in A. D. 35. The account St. Paul gives before Agrippa (Acts xxvi.) has been adduced as an argument that he was appointed an apostle at his conver- sion ; but is it not more likely that he would give a brief and perhaps obscure relation of this event before the king, than that the two ac- counts of the circumstance (Acts ix. and xxii.) should be incorrect ? and in both these places it seems to specify that no commission was received. If, indeed, the Gentiles were con- verted so early as has been generally supposed, they would have formed part of the Christian Church before Peter preached to tlie Prose- lytes of the Gate, which would destroy the wise order in which Christianity was spread — the order our Saviour had before preached— and agrees also to his prediction, as related in Acts i. 8, &c. first to the Jews of the Holy Cit}', then in Judaea, then in Samaria, to the Prose- lytes, and lastly to the Gentiles. Agam Paul says, that at first (after his conversion) he preached "the faith he once destroyed," and Note IS.-l.] NOTES ON THE ACTS. *291 tJiat ajlencards he committed the Gospel he preached to the Gentiles. He did not change liis name to Paul till ten years after his conver- sion, and he altered it then from a Jewish to a Roman name. He is always placed after Bar- nabas, till a short time after his second journey to Jerusalem, and the contrary fi'om this period. Lastly, it is not probable that Christ gave him his commission at the time of his first journey to Jerusalem, for he says, himself, " When I was come again to Jerusalem," Acts xxii. 17. ; and tliis may be better seen by comparing Acts is. 2G. and Gal. i. 18. with Acts xi. 29, 30. and xii. 25. At Paul's second journey to Jerusalem, he received from Christ an apostolic commission. Lord Barrington says, we may be sure this was the first time Paul saw the Saviour, from the particular emphasis he lays on the vision, Acts xxii. 18. He speaks of this revelation to the Corinthians in his Second Epistle to them, ■which was written about the year 58, as having taken place fourteen years preceding, and seems to point out that he tlien received his commission as apostle of the Gentiles (2 Cor. xii.), which account agrees well witli the pre- diction of Ananias. He speaks of it as a "high vision and revelation," something where- of he might boast and glory — a mystery now to be made manifest — a revelation of importance — Colos. i. 27. Eph. iii.) where it appears St. Paul thinks it the greatest of all his revelations. Lord Barrington supposes that he had some view of the glory of heaven, for his encourage- ment in the difficulties he had to encounter, and makes a singular conjecture concerning the " thorn in the flesh," of which St. Paul speaks in his relation of his vision to the Corin- thians, which he supposes to have been some bodily infirmity caused by the heavenly glory, which was too great for liim to bear ; as stam- mering, or a convulsive motion in the muscles of his face, which made him fear that the Gen- tiles, who paid great regard to eloquence and outward appearances, would despise him, as Moses was afraid of appearing before Pharaoh for the same reason. He therefore besought the Lord thrice that it might depart from him ; but after he was assured that Christ's strength should be made perfect in his infirmities, he gloried in his weakness. There were none of the apostles at Jeru- salem at Paul's second journey there, probably that it might be manifest that he received his mission from no man ; and of this circumstance he often particularly informs us, that he re- ceived his messasre from Christ alone''. Note 18.— Part X. Mr. FiEMiNG would place this passage after the account of the death of James, and in the interval between the committal and the deliver- ance of Peter from prison. Dr. Lardner, whose authority I follow, adheres to the present order of the sacred text, and argues that the commis- sion of Barnabas and Saul was not given till after the death of Herod'. '' See Hales's Analysis, vol. ii. part ii. p. 1211. — Miscellanea Sacra, Essay iii. — Doddridge's Family Expositor, notes on Acts sxii. and Dr. Lardner. ' Flem. Christology, vol. ii. p. 230, and Lard- ner's Credibility, booki. chap. ii. sect. ii. vol. i. — Ap. Doddridge's Family Expositor, vol. iii. p. 88. PART XI Note L— Part XL OiV the occasion of ST. PA0L AND BARNABAS RECEIVING THEIR APPOINTMENT TO THE APOSTOLATE. The learned and judicious Hooker'^ has con- jectured that Barnabas and Saul were now set apart for their apostleship, to supply the vacan- cies in the original number, one having been killed by Herod, the other appointed bishop of Jerusalem. Dr. Hales' approves this opinion. It " Hooker's Eccles. Polity, lib. vii. sec. 4. p. 337. >> Hales's Anal, of Chronol. vol. ii. pt. 2. p. 1083. is much to be regretted that the seventh book of the Ecclesiastical Polity is one of those which we cannot be certain received the last corrections of their author, or indeed were cer- tainly written by him. The conjecture, how- ever, is that of one who had carefully studied the Scripture narrative, and is by no means improbable. As St. Paul and Barnabas had been already peculiarly set apart to their high office, we cannot attribute their authority to the prophets and teachers in the Church at Antioch, who here officiated by an especial command of God, through the Holy Spirit. St. Paul expressly declares that he was not an apostle by man. 292* .NOTES ON THE ACTS. [Part XI We are assured, too, in another passage of Scripture, that " without all doubt the less is blessed of the greater:" if St. Paul, therefore, had derived his commission as the apostle of the Gentiles from the Church at Antioch, the prophets who set him apart must have been either superior or equal to him. They were not superior, for the apostles were always ranked above any other class of ministers in the Christian Church — if they were equal, they must have been elevated themselves to the rank of apostles, as a learned divine has at- tempted to prove". The apostles were, in one sense of the word, each of them apostles to the whole world : but inasmuch as each took his peculiar department, he might be called the apostle of that district or division of their Lord's vineyard. Thus we are assured that the twelve took each of them his province, and ecclesiastical history gives us the name of their several districts. It is not improbable that when the Holy Spirit had sep- arated them for the apostolic office in general, that St. Paul and Barnabas consented to be- come the apostles of the Church at Antioch in particular. That Church had lately bestowed an honorable title upon the followers of Christ. It was the principal society which did not con- sist of merely Jewish converts, and as St. Paul was set apart as the apostle of the Gentiles, it does not appear unreasonable to suppose that he would be willing to add to his influence the sanction of this venerable Church. The Church of Christ was at this time truly catho- lic. It formed, as it ought ever to have done, and as it will again at the coming period of its promised prosperity, one great society. It was united through all its congregations under the authority of its superior pastors, who assembled in council to decide upon any matter in which all were interested. There was no supremacy either of St. Peter, or any other of the apostles, and no schism or heresy among its people. The condescending of St. Paul to become the apostle of the Church at Antioch, so far as it might be useful to the catholic Church to act with their sanction, does not imply that their authority was superior to his. His object may have been to obtain in those places which were under the influence of Antioch, a better or an easier introduction than he would have other- wise experienced. This consideration appears to solve that great difficulty which many have experienced, in reconciling the apostolic com- mission of St. Paul by the Holy Spirit, with his being set apart by ecclesiastical officers of an inferior description. Among the prophets who were now in the Church at Antioch, we read of one Manaen. " Scott's Christian Life, part ii. ch. vii. p. 491, folio edit. Joseph. Jlntiq. lib, xv. c. 10. sec. 5. Lightfoot, vol, ii. p. 685, and vol. i. 288-2008. ap. Biscoe On the Acts. "There is an account in Josephus of one Manaen," says Dr. Biscoe, " an Essene, who foretold concerning Herod the Great, that he should be a king, whilst he was yet a boy at school : and when it actually came to pass that he was king, being sent for by Herod, and asked how long he should reign, whether ten years ? he answered. Yes. — Twenty years ? Yes ; thirty years. Upon which Herod gave him his right hand, and from that time held in great esteem such as were of the sect of Essenes." Mr. Zachutus, a Jewish writer, says, that this Manaen was vice-president of the Sanhedrin under Hillel, and that Shammai suc- ceeded him ; that he went off' into Herod's family and service with fourscore eminent men ; that he uttered many prophecies, foretold to Herod when he was yet very young, that he should come to reign ; and when he did reign, being sent for, foretold that he should reign above thirty years. The talmudists also say, " That Manaen went out, and Shammai suc- ceeded him. But whither went Manaen ? Abai says, he went into the service of the king, and with him went fourscore pair of disciples, clothed all in silk." It is very probable that a son of this Manaen, or some nephew, or other kinsman to whom he gave his name, was educated in the family of Herod the Great. The young Manaen might be of the same age, and have the same preceptors and tutors as had Herod Antipas, one of the sons of Herod the Great, and for that reason be said to be brought up with him in particular. This Herod Antipas was, after his father's death, tetrarch of Galilee, and is the person who put John the Baptist to death. Josephus says, of the first named Manaen, that he was reputed a man of an excellent life. The talmudists tell us, that when he left the vice-presidentship of the San- hedrin to go into Herod's service, he went into all manner of wickedness. May they not have fixed this infamy upon him from his having shown some mark of esteem for Christ and his followers ? or from the younger Manaen's becoming a Christian ? Note 2.— Part XI. Sergius Paulus was the first convert of the idolatrous Gentiles. He was a magistrate ; and, by his conversion and influence, the preaching of St. Paul would probably excite still greater attention. The conversion of a magistrate, as the first-fruits of the idolati-ous world, may be intended to show unto us that the Divine Author of Christianity appeals in a more especial manner to those who are vested with authority and power, to embrace his re- ligion, and to sanction and protect it to the utmost. Note 3.-5.] NOTES ON THE ACTS. *293 " It is observable here," says Bishop Marsh, " that the Evangelist Luke, relating these trans- actions of Paul in Cyprus, gives to Sergius Paulus, the Roman governor of tliat island, the Greek title of ' AvOvnarog, which was applied only to those governors of provinces who were invested with proconsular dignity. And on the supposition that Cyprus was not a province of this description, it has been in- ferred, that the title given to Sergius Paulus in the Acts of the Apostles, was a title that did not properly belong to him. " A passage, indeed, has been quoted from Dion Cassius, who, speaking of the governors of Cyprus, and some other Roman provinces, applies to them the same title which is applied to Sergius Paulus. But as Dion Cassius is speaking of several Roman provinces at the same time, one of which was certainly governed by a proconsul, it has been supposed that, for the sake of brevity, he used one term for all of them, whether it applied to all of them or not. That Cyprus, however, ought not to be excepted, and that the title which he employed, as well as St. Luke, really did belong to the Roman governors of Cyprus, appears from the inscription on a coin belonging to Cyprus itself, and struck in the very age in which Sergius Paulus was governor of that island. It was struck in the reign of Claudius Csesar, whose head and name are on the face of it : and in the reign of Claudius Csesar St. Paul visited Cyprus. It was a coin belonging to the people of that island, as appears from the word KYnPISlN on the reverse; and, though not struck while Sergius Paulus himself was gov- ernor, it was struck, as appears from the in- scription on the reverse, in the time of Proclus, who was next to Sergius Paulus in the govern- ment of that island. And on this coin the same title, ANQ YIJA T02, is given to Proclus, which is given by St. Luke to Sergius Paulus''." That Cyprus was a proconsulate, is also evident from an ancient inscription of Caligula's reign, (the predecessor of Claudius), in which Aquius Scaura is called the proconsul of Cyprus^ Note .3.— Part XI. The word Elymas is derived, by Pfeiffer, from the Arabic cn'^Vi sciens, sapiens. See his Duhia Vexata, p. 943. Loesneri Observ. ad jVov. Testam. e Pkilone Alexand. p. 204, and Kuinoel. ^ Bishop Marsh's Lectures, part v. p. 85, 86. An engraving of the above noticed coin may be seen in Havercamp's edition of the Thesnurys Mo- rellianus, in the plate belonging to p. 106. ' Gruteri Corpus Inscripiionum, tom. i. pars ii. p 360, no. 3. edit. Graevii. Amst. 1707. VOL. II. Note 4.— Part XI. It is uncertain on what account the name of Paul is used by St. Luke through the remainder of his narrative instead of SaulA Some have supposed that Paul was the Roman name, given him from his birth, with his Jewish patronymic, Saul. Others, thatit was a token of his humility ; the word " Saul" meaning " beloved," or " desir- able ; " and " Paul" denoting " weak," or " little." Others, and it is the most general opinion, that the name Paul was assumed by the Apostle in memory of the conversion of the proconsul Sergius Paulus: — "A primo ecclesiee spolio proconsule Sergio Paulo victorise sus trophsa retulit, erexitquc vexillum ut Paulo, ex Saulo vocaretur°." Others, that it was assumed as a name more pleasing to the ears of his audiences among the Gentiles. Note 5.— Part XI. ON the officers and modes of worship in the synagogues. The learned Mr. Biscoe'' observes, that St. Paul, as a Jewish doctor, or teacher, was priv- ileged to teach in the synagogues. We cannot sufiiciently admire the manner in which the providence of God ordained that every thing should contribute to the success of the new religion. The whole world was under one gov- ernment, the protection of which ensured tlie common safety of the Jews and Christians under their own laws. When the Jews per- secuted the Christians the Romans did not in- terfere, because they considered, at first, the Christians as a Jewish sect, and probably as very little better than criminals. The divisions between them must have been soon observed by the idolatrous GentUes, and would naturally excite their curiosity and attention. The Jews had hitherto been united among them- selves, and had met with no opposition from their own nation in the public profession of their religion, till the Christians proclaimed to them, and to the world, the advent of the long-promised Messiah — the abolition of the Mosaic Law, and the establishment of a more perfect dispensation, in which all mankind were alike interested. These novel and impor- tant truths, together with the miracle which the Apostle had so lately wrought, were sufficient to secure to him the regard and consideration of the heathen, and convince them at least of his superiority and power. For God " ordere'ch / See, on this point, Witsii Melet. Le'dens. p. 47. = Jerome, lib. i. ap. Kuinoel, In Lib. Hist. X. T. Comment, vol. iv. p. 457, 9. v. I' Biscoe On the .^cts.vol. i. 271. 294* NOTES ON THE ACTS. [Part XI. all things according to the counsel of his own wUl." Lightfoot, Vitringa, Grotius, Selden, and many others, have endeavoured to prove from this, and other passages, that the ministers, and the modes of worship, in the primitive Christian Churches, were derived from, and were entirely- assimilated to, the officers and services in the Jewish synagogues. As the first places of wor- ship among the Christians were either the tem- ple, the synagogues, or the I'lTtsQaa, or upper rooms, so frequently mentioned in the Acts, it is by no means improbable that many of their customs would be derived from their former faith and worship ; but it cannot be proved that the Christian Church was the mere transcript of that which preceded it. We have abundant reason to believe, that the modes of worship among the early Christians were, in many respects, totally dissimilar to those of the synagogue. The learned Joseph Mede% as I have shown above, has defended the opinion at great length, that there were churches, ixxlrjalut,, properly so called, even in the apostolic age. He con- siders this word to mean churches, or places for worship, from its opposition to olxtai, their own houses. See 1 Cor. xi. 22. The TunsQaoi', or canaculum, on Mount Sion, ■where the apostles are said to have assembled when the cloven tongues descended upon them, was afterwards enclosed. When it is con- sidered to what a great variety of purposes the " upper rooms," mentioned so often in the Acts of the Apostles, were applied, it appears that the opinion of Mede is most probably correct, that these were the places at first set apart for holy meetings ; and, in process of time, as the multi- tude of believers increased, some wealthy or devout Christian gave his whole house or man- sion, while he lived, if he could do so, or be- queathed it at his death, to the saints, to be set apart for religious uses. After this, as the Church increased, structures were built for regular worship. Mede quotes a passage from Pliilo, to prove i Mede's Works, hook ii. p. 310. Treatises con- cerning Churches ; that is, appropriate places for Christian worship, both in and ever since the Apostles' times. See also p. 323, fol. edit. " Erant autem ilia privata fntQcoa, loca a Judaeis semper sacris usibus destinata, saltern ex quo Daniel pro- pheta ascendisse in ccEnaculum ad orandum dice- retur : xal a! dvQrStg avicoyfiiyai cwrio iv rule vm- (lojoi.g xaTiram ' I(Qnvaa}.i'ifi. ut et Sara filia Raguelis dicitur descendisse iy. tov -I'm^uiov, ubi oraverat. Unde Judaei sapientes suos appellabant rr'Si' Ul filios cmnacuii. In eo celebrabant Pascha, Marc. xiv, 15. Et ipsp vohis demonstrabit, avoSyaiov, ccna- culum gnmdc stratinn. In eo corpora mortuorum lavata prius reponebant, ut de Dorcade legimus, Act. ix. 37. Quam. cum. lavissent, posuerunt earn, in rmnacuh. Unde et Petrum venientem dicuntur adduxisse in cmnaculum,. Quare Apostoli ab as- censione Domini reversi Hierosolynia, mifiijnar etc TO vntniSur, ubi erant perseveranfes unanimitiir in oratione' et supplicatione, Act. i. 13." — Pearson. Lectioncs in Acta Apnstol. p. 31. that the Essenes at Alexandria, who were probably the first Christians at that place, as- sembled for worship in sacred places, called SEfiiEia. He reasons also from St. Paul's sal- utations to the Churches in the houses of various believers. These remarks on the places where the early Christians met, will at least prove that there was nothing so peculiarly sacred in the syna- gogue, that they should confine themselves to its walls, or be fettered by its institutions. The Jews were required to erect syna- gogues wherever ten men, free and of full age, fSlTJl ;mn 'J.:, could assemble for worship, whether it was in the towns or villages : but in the city they were always required to be men of leisure, that is, of competence and respecta- bility, CD^SiJn PTwi/J.?. Vitringa and Lightfoof diff'er on the qualifications of these ten men ; but their opinions on this point do not aSect the conclusion, that there is no custom similar to this in the Christian Church ; for in the Gospel it is expressly declared, " Where two or three are met together in His name. He is there in the midst of them." The consecration of the synagogues, it is true, was made by prayer — prayer also is used in the consecration of the Christian churches. But this resemblance is too general to entitle us to assert that the Christians, in consecrating their places of worsliip, paid exclusive regard to the service of the synagogue. The accounts of the ancient churches given by Eusebius, further prove to us that the early Christians had regard to the model, or ground plan of the temple at Jerusalem, rather than to the synagogue. With the exception of the pulpit, which was common to both, the difference was remarkable. The synagogue was sur- rounded and filled with benches, all looking to the veil, which enclosed the ark, or chest, where the sacred books were deposited. The upper- most seats of the synagogues fronted the people, and on them were seated the rulers of the sy- nagogue, the rabbis, and the principal men. The Christian churches, on the contrary, were di- vided into three parts. 1. The JVarthex, or anti- temple, where the penitents and catechumens stood ; 2. The JVaos, or temple, where the ■'■ Liffhtfoot supposes that these ten men were thus divided: Three were the agxtnvvuyoiyoi, who had the principal management of the synagogue ; one was the jm, the cpiscopus, or bishop of the synagogue; three were deacons, who managed the poor. The eighth he will not so confidently affirm, but he believes was the JDJ-im, the interpreter. The ninth and tenth were united with another of the congregation, and were the triumvirate which governed the rest. But see on these points Vi- tringa. Jirchisynagiigus, p. 22, &c. and Pettit's Observations, p. 25" " Moderatoribus Synagogorum, minus recte annuraerantur. r^ViSt-OD ri'iB'l' decern otiosi, &c. tales autem non erant, nisi in urbi- bus majovibus." Iken. Jntiq. Hehraicm, part i. cap. ix. De Syniigdgis, sec. 9. Note 5.] NOTES ON THE ACTS. 295 communicants had their respective places ; and, 3. The Bcina, or sanctuary, where the clergy stood to officiate*-". Should this description be con-ect, it demonstrates tliat the Christians re- jected the innovation of the synagogues, and restored the purer temple model. In the synagogues were laid up not only the sacred books, and the box for alms, but lights for burning, trimipets and horns for proclaiming fasts. Sabbaths, &.C. None of which things were admitted into the Christian churches. But while we assert that these customs were excluded, we cannot but acknowledge that there is a similarity in some instances, which perhaps could not be avoided, as the early worshippers of Christ had been so long under the jurisdiction of the Jewish discipline. But these customs must not be, as tliey too often are, mistaken for institutions ; for ui many instances we find them condemned by the inspired writers. Thus St. James, chap. it. 3. declaims against the prece- dency which was allowed to the rich, who probably took the upper seats which were granted to the Jewish rulers in the synagogue, iz,c. St. James was the apostle of the circum- cision ; the places of worship, therefore, in his district, would be more likely than others to be conducted on the model of the synagogue. The persons in the synagogue, who were in- vested with office and dignity, were first the nDJDH K?«"i, the ruler of the synagogue, the dg/iavt'uyMjog of the Gospels. There were several of these in one synagogue. They di- rected its internal economy', gave permission to strangers to preach, and were respectable for age or influence, and decided inferior causes. These offices we find were all divided in the Christian Church. Its civil concerns were managed by the deacons, as is implied in the purposes for which they were originally set apart. So, likewise, no Christian minister could ever give another person permission to preach, unless he had been previously ordained to that office. It is singular to observe how often Vitringa is compelled to acknowledge that Ms parallel between the ministers of the synagogue, and the first Christian ministers, entirely fails'". The ruler of the synagogue wore a sudarium ; '' Bingham's Eccles. JIntiq. vol. iii. book viii. chap. 3. ' noJDn ^DT j'jnnj vd Sj? nojon tvxi-y" The ruler of the synagogue is he by whose voice the business of the synagogue is settled." R- Solomon, hi Annnt. ad SotcB, cap. vii. sec. 7. ap. Vitringa, Archisynagogus, p. 728. '" " Ecclesia tamen Christiana prinneva, hunc ti- tulum sjnagogffi reliquit. Praepositos suos non vo- cavit uoyorTuc Tr,c ixx/.tjalug : sed potius preshy- teros, episcopos, ptistores, ductores; idque ob hanc manifestam rationem. quia ecclesia novi foederis nul- 1am fert }t« .irchisyn.a.p- De Vitringa confesses that he is ignorant whether the Christian minister was ever known to wear it also". His attempts to prove its use in the Christian churches, seem to me to be quite un- successful. Again, the ruler of the synagogue was sometimes called the pastor of the congre- gation ; but he who in tliis capacity had the power of inflicting stripes, and other corporal punishments, was not exactly such a shepherd as Christ would desire to instruct his flock. The rulers of the synagogues were called by various names, expressive of various degrees of power and honor. They first answered Amen to the prayers— they appointed the reader of the Scriptures — the reciter of the prayers — per- mitted any stranger to preach, a privilege ex- ceedingly useful to the apostles, and who were thus legally permitted to address the Jews before they spoke to the Gentiles. There were many in each congregation according to its magnitude ; they were equal, in the opinion of Vitringa, though not in the opinion of Gro- tius. In short, they seemed to have filled the various and opposite offices of churchwar- den, parish clerk, and justice of the peace ; they were partly civil, partly ecclesiastical ; an union of characters unknown in the Christian church in any period of its history. Yet this is the officer whom Vitringa would assimilate to the principal minister in the Christian church, and Christian congregation. Instead of the divine and simple appointment of bishop, priest, and deacon, he would encumber the primitive Church with all the customs of degen- erated Judaism, and surname them the institu- tions of Christianity: and all this is written in pure zeal for the presbyteral government, in opposition to that of episcopacy. Another officer of the synagogue was the 113''i*n''7iJ', or angel, or messenger of the con- gregation. It was his duty to ofier up prayers for the whole congregation. This name has been applied in the Revelations to the heads of the Churches in Asia. It has therefore been inferred by Lightfoot, who wished to assimilate tlie rites of the Christian Church to those of the synagogue, that the name and office of the bishop, or episcopus, were the same as those of the sheliach tzihbor, which he identifies with the chazan. His remarks are fully confuted by Vitringa". Synag. Veteri. lib. iii. part i. cap. i. p. 611 . — '• Syriis interpres rove ' jJoyimivaymyoTc, apud Lucam vertit per xnafj J1 Xiy'K'p ; presbyteros Synagogae." I have, however, shown that there is no analogy whatever between these and the Christian minister. Vitrincra, De Synag. Vet. lib. iii. part viii. cap. 1. p 614. " " Episcopi vero an in primis ecclesiis pro iw//- avraycbyutr, more sudaria agitarint, ego equidem fa- teor me ignorare," &c. For the meaning of the phrase yudaria agitarint, I must refer the reader to the treatise itself. " De Si/nacr. Veteri. lib. iii. pars ii. cap. 3. p. 909. 296* NOTES ON THE ACTS. [Part XI. The 113":!^ rr'Sa", says a learned Hebraist, •was, — 1. To be an example and an instructor. 2. To begin the prayers. 3. To recite the prayers before the ark, in which the Law was placed in the synagogue. 4. He recited some peculiar prayers. 5. Read the Law. 6. Ordered what was to be done in public worship. 7. After service, directed the priest when to bless the people. 8. And, if the priest was absent, he blessed them himself. 9. Blew the trumpet at the beginning of the new year. 10. Scattered ashes on the fast days. A loud and clear voice — integrity of life — devotion and earnestness — a large family — suit- able age — were required''. The t;n, chazan, is generally supposed to have been of inferior rank ; the same as the imjQBTi^g, who took the book from the reader ; as we are told was done in the case of our Lord, when he preached for the first time in the synagogue of Nazareth. He was an attendant only, and does not appear to have been at all analogous to the Christian minister. The O'DJIiJjwho took charge of the poor, &c. have been already noticed. The next description of officers in the service of the synagogue, were the C3MpI, or elders. We will yet further inquire what is meant by this word among the Jews, and then what was denoted by its synonym 7TQsa6vTSQOi, among the Christians. It will, I think, appear that there is not sufficient analogy between them to war- rant a conclusion that one was a counterpart to the other. Both were distinguished by the same name, as both were considered entitled to deference from their age, authority, rank, and piety. They were so named, because they were supposed to possess the influence of age'. Their offices, however, were in all respects dissimilar. The word □"' JpT, or presbyter, or elders, among the Jews, was alike used to describe their learned men, the members of the Sanhedrin and their literary men. And as education was universal, and a certain proficiency in their sacred litera- ture was deemed essential to all men of respec- tability, it may be considered as a word appli- cable to eminent men in general, who were not distinguished by some more particular title. The title was likewise extended to those, who for their aknowledged superiority and piety, were known by the name of □''onnn, or "the wise men." It also denoted the powerful men, P Schoetgen. Hora; HebraiccB, vol. i. p. 1089. ' Sallust says, the deliberative part of the Roman legislature were called fathers — vel celate, vel curm similitudine. — See Note 15, Part X. of this Ar- rangement. Matt. xxvi. 3., or the men of influence and authority'. Erom this general meaning of the word the Sanhedrin was called the Presbytery, Acts xxii. 5. Age was peculiarly honored among the ancient Jews' : and the word which ex- pressed seniors, or elders, was consequently used as an appellation of dignity. Such were the significations of the word " elder" among the ancient Jews : we shall see that the word was never used in this very ex- tensive sense to denote those persons who were set apart for the service of the primitive Church. The Christian elders were persons appointed to fulfil certain specific duties, of a very diff'erent kind and nature. They were prophets, evange- lists, teachers, interpreters of tongues ; they had been endued, for the most part, with that great diversity of spiritual gifts, which must have fitted them for the infinitely higher duties than the Jewish elders ever fulfilled, even if they had not been further dedicated to the service of Christ by the laying on of the hands of the apos- tles. As the word presbyter designated the most honorable class among the Jews, it was transferred to the Christians, as the most sig- nificant and appropriate appellation for pious, holy, and gifted men. Their offices were dif- ferent ; their names the same. One custom among Christians is more evi- dently derived from the synagogue. The Jews ordained elders by a triumvirate, or by three elders ; with imposition of hands, prayer, and fasting. In the same manner, three bishops are necessary to consecrate a bishop ; a circum- stance which seems to confirm the opinion, that the episcopal polity was established in large towns. Every synagogue was required to have its consistory of twenty-three or twenty-four elders. But a synagogue was to be built wherever only ten men of leisure could be found to form a congregation. Some syna- gogues therefore would not be able to supply the consistory. It appears not improbable, therefore, that the consistory would be estab- lished in the principal synagogue of a city, and the smaller synagogues refer their civil and ecclesiastical causes to this tribunal. The apostles followed this plan, and ordained in every city those who might ordain others. As the Christian presbyters were endued with miraculous powers, with the gift of tongues and of healing, with the spirit of prophecy, &c., it would be absurd to imagine that they were to form a council in every Church, as assistant lay counsellors to the officiating minister or presbyter. Dr. Ham- '' See, on this point, Vitringa, De JVominibus PrmfectoruTTi Syna.gogcR et EccJesim — De Sijniig, Veteri, lib. iii. pars i. cap. 1, p. 614. ' Fleury's Manners of the ancient Israelites, by Clarke, p. 162, and Schleusner on the word hqso^ Note 6.-S.] NOTES ON THE ACTS. *297 mond's h3'pothesis is more probable than this. He thinks " that the apostles ordained only the two orders of bishop and deacon ; of whom the bishop was placed in every city, with power to ordain presbyters under him, as occasion re- quired." When we remember tlie wonderful gifts with which the early converts were honored — the exxeeding dignity attached to the word preshr/ler — and the rapid increase of con- verts in the first three centuries, which the Holy Spirit would have foreseen and provided for, it cannot appear impossible, but rather probable, that the apostles ordained both bishops and presbyters, although the distinct and strict meaning of these words was not originally attached to them. The apostles, for instance, set apart Timothy and Titus, with power to ordain elders ; that is, with powere which were granted exclusively to bishops; but it does not appear that this appel- lation was assigned to either of these eminent disciples. The persons to whom the power of ordaining was committed, did not themselves assume any title, but were indiscriminately called presbyters, bishops, evangelists, or disci- ples. Their office, however, was eminently superior to those to whom the power of ordain- ing had not been committed ; and in the fol- lowing aje, after the death of the apostles, they were distinguished by the peculiar appellation of bishop, as the power and authority of the apostles seemed to devolve upon them. At this time an evident distinction was made between bishop and presbyter; and here we clearly trace the three orders of the Christian ministry ; first in the apostles — bishops, or pres- byters, and deacons — and, after the death of the apostles, in bishops, presbyters, and deacons. And as these three orders were so evidently set apart by the Holy Spirit of God for the service of the Christian Church, it is advisable to look for the origin of the Christian priesthood from God, and not from man. It was appointed by the delegated ambassadors of Christ, and not from the customs of the synagogue. The subject is too extensive to be further discussed in a note. The reader who has leisure is referred to the laborious and learned volumes of Vitringa, Lightfoot, and Grotius. It is, however, well worthy the attention of the theological student. trymen : and their doctrines seem to be all comprised in this address of St. Paul. He reminds them of the former mercies of God to the family of Abraham, and the prediction that their Messiah should be descended from David ; and asserts that this Messiah was Jesus of Nazareth. He appeals to the well-known fact of the resurrection of Christ from the dead, as the principal evidence of the truth of his decla- ration, and concludes with enforcing that one important truth, in which the whole human race are so immediately interested, that forgiveness of sins is to be proclaimed through Him alone ; and that Christ alone can justify the Christian, not only from those offences, from which they were typically purified by the ceremonial Law, but from those sins also for which that Law had made no provision. For we have now the comfortable hope that all manner of sin and blasphemy shall be forgiven to men, through the mercy and intercession of Christ, on the condition of sincere repentance, amendment of life, and faith in the great atonement. Note 7. — Part XI. The word in the original ought rather to have been rendered, for forty years " he carried them in his arms, in the wilderness, as a nurse." It is used in a similar sense in the Alexandrian septuagint version, Deut. i. 31., ETQoq)oq)6QTjaai, ore KvQiog, (hg eYiig TQoq)0(f:OQi'i(jai avdgainog rbv vlbv aiwv. " The Lord thy God bare thee, as a man doth bear his son," is the translation in the authorized version. For iTgonocpooTjaev, the common reading which our translators have rendered " He bare their manners," Griesbach would insert iiQacpocpiQijcrev, as the undoubted reading. He is supported by the authority of Pfafflus, Casaubon, Hammond, Mill, Matthai, Ernesti, Rosenmliller, and Valckenaer. Ap. Kuinoel, In Lib. Hist. J^/. T. Comment, vol. iv. p. 445. See, however, Whitby in loc, who does not consider the alteration necessary ; and interprets the words in the present Greek Vul- gate, in the same manner as if Griesbach's reading had been adopted. He quotes Origen as explaining hQonoq)6Qi]crev, by dg/ud'Ceadui. ak nqbg to d(T(9f j'ec, " to accommodate himself to the infirmities of children." Note 6.— Part IX. This oration of St. Paul, the last he addressed peculiarly to the former objects of his patriotic affection, is most worthy the attention of the sons of Israel at present. Nothing can be added to the arguments which the apostles have addressed in their reported sermons and their invaluable epistles, to their beloved coun- voL. II. *38 Note 8. — Part XL The Apostle seems here to contradict the account in 1 Kings vi. 1. " And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif. which is 298* NOTES ON THE ACTS. [Part XI the second month, that he began to build the house of the Lord." Sir Norton Knatchbull, in his Annotations upon difficult Texts, has considered the various solutions proposed by learned men of tlie diffi- culty before us ; and concludes, that the words of the Apostle should not be understood as meaning- how long God gave them judges, but when he gave them ; and therefore proposes that the first words of this verse, Kul /usrd. lavTtt (iig STSOfi TSTQaaoalotg y.ai TrecTijxoJ'Ta, should be referred to the words going before, ver. 17., that is, to the time when the God of the children of Israel chose their fathers. Now this time, wherein God may properly be said to have chosen their fathers, about four hundred and fifty years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers ; for God, who had chosen Abraham out of all^the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the cov- enant was to rest. To make this computation evident, let us observe, that from the birth of Isaac to the birth of Jacob are sixty years ; from thence to their going into Egypt, one hundred and thirty ; from thence to the Exodus, two hundred and ten ; from thence to their entrance into Canaan, forty ; from that to the division of the land (about which time it is probable they began to settle their govern- ment by judges), seven years ; which sums make four hundred and forty-seven, viz. 60-(- 1.30-1-21 0-f40+7=:447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant be- tween himself and Abraham, and all his seed after him. Gen. xvii. 19., at which time God l^roperly chose their fathers, then there will be four hundred and forty-eight years, which brings it to within two years of the four hundred and fifty ; which is sufficiently exact to bring it within the Apostle's cug, " about," or " nearly." Some have made the period four hundred and fifty-two years ; which, though two years more than the Apostle's round number, is still sufficiently reconcilable with his qualifying particle ug, " about." And, it may be added, that the most correct writers often express a sum totally, but not exactly. Calmet has paraphrased these passages nearly to the same sense ; the text may be thus con- nected, ver. 19. And having destroyed seven nations in the land of Canaan, he divided their land to them by lot, about one hundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following : — ■ " The God of this people of Israel chose our fathers in the person of Abraham ; he promised him the land of Canaan, and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land, which he had promised so long before'." Lightfoot remarks on this passage : — " Amongst the many things that are offered upon this difficulty, I would choose this ; that in this number are reckoned the years of the judges, and the years of those tyrants that oppressed Israel, computing them disjunctly and singly : which, at first sight, any one would think ought to be so reckoned, but that 1 Kings vi. 1. gives a check to a too large computation. " The years of the judges and tyrants, thus distinguished, answer the sum exactly : — The Judges. The Tyrants. Othniel 40 Chushan 8 Ehud 80 Eglon 18 Deborah... 40 Sisera 20 Gideon 40 Midian 7 Abimelech.. 3 Ammon 18 Tola 23 The Philistines 40 Jair 22 Jephthah... 6 In all.. Ill Ibsan 7 Elon 10 Abdon 8 Samson ... 20 Eli 40 In all.. 339 So that reckoning three hundred and thirty- nine, and one hundred and eleven together, the sum amounts exactly to four hundred and fifty." vol. ii. p. 689. fol. ed. Note 9.— Part XI. The construction of this verse is difficult. The word xqivavTeg should be taken with Toviov, and dyyo^aa/'ree, with rai; cfoiv&g. In which case it would run thus — They that dwell at Jerusalem, in condemning Him, not having known the voices of the prophets, which are read every Sabbath day, have fulfilled (the prophecies). But see more on the passage in Knatchbull, Hammond, and the references and discussion in Kuinoel, In Lib. Hist. JV. T. Com- ment, vol. iv. p. 455. Note 10.— Part XI. The sure mercies of David are everlasting life, of which the resurrection was a pledge, ' Hebrew and Talmudical Exerc. on the Acts, Lightfoot, vol. viii. p. 466. See Dr. A. Clarke in loc. — Whitby — Doddridge — Bowyer's Crit. Conj. and particularly the Critici Sacri on 1 Kings vi. 18. Note 11.-12.] NOTES ON THE ACTS. *299 and the blessings of the redemption of Christ an earnest, even in this world. The expression Td offtu, "holy," or "just things," is the word used by the LXX in Isa. Iv. 3. and in other places, for the word a'lDn. " mercies." The covenant which God estabhshed with David, 2 Sam. vii. 11, 12., which is explained by Ps. IxxxLx. 3, 4, 28, 29, 3(j., implies that the house of David should never be extinct. It should endure as the days of heaven, and as the sun, to all generations. As far as relates to this earth, his family has long been extinct; the prophecy must therefore receive another inter- pretation. Note 11.— Part XI. !>• this verse there is a great number of various readings; instead of "when the Jews ■were going out of the synagogue," several manuscripts of great repute, with all the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, and Italian, read, " As they were going out, they entreated that these words should be preached unto them in the course of the week," or the next Sabbath, so that, according to this well- accredited reading, the words ix Tfjj avvaYoiyfig TWf 'lovdalwi', are left out in the first clause, aviav being put in their place, and xd Wpi], " the Gentiles," is wholly omitted in the second clause. The most eminent critics approve of this reading ; indeed, it stands on such authority, as to render it almost indubitable. Of the avTKiv, "them," which is substituted for the first clause, Professor White says, lectio indubie genuina ; this reading is undoubtedly genuine — and of the rd edi-rj si:, he says, certissime de- lenda ; they should certainly be expunged. We are therefore to understand the words thus : that " as they were going out," on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week, or Sabbath. Note 12.— Part XI. ON THE SYSTEMS OF CALVIN AND ARMIMUS. "As many as were ordained to eternal life believed." The word rerayuhoi, here rendered by our translators " ordained," has been more accurately interpreted by Dr. Hammond " dis- posed." The word properly signifies to mar- shal (as for a fight), to constitute, order, appoint, &c. See the very learned note of Dr. Ham- mond in loc. Mr. Scott defends the common translation. Dr. Doddridge selects the word " determined," or " resolved, " to obtain eternal life. Mede translates the word as denoting the Proselytes of the Gate. Limborcb and Maius (apud Eisner, Ciitici Sacri, vol. xiii. p. 621), would render it " predestined " or " preordained." Eisner would interpret it by " destined," or, " appointed before." Sir Norton Knatchbull would connect the words ilg ^oj/^v with the verb, not the participle, and read the passage inlazevauv, oaoi ^aav TSTuyfxivoi, el: ^oirj;' alwttov, " and as many as were collected together believed in everlasting life." n;", which is translated by the LXX, avviiYb), is rendered by others iixTroixat. as Exod. xxix. 33. This interpretation, Kuinoel justly obser\-es, is unwarranted and unsupported by authority ; neither is Joji^r ulihvwv ever used to denote the Christian doctrine; nor Tnuievecv el; i^ojTjv alwLov, to become a Christian. It is certainly time that the great question which once absorbed all other points of theolog}', the Aaron's rod of divinity, should be consid- ered in its true light Prone to extremes, we seem determined to avoid one error by flying to another. The horror with which the Calvinist and Arminian regarded each other, about the time of the Synod of Dort, however ludicrous, in some measure stiU continues to prevail in existing Christian societies. Botli parties are agreed in the same principles, or premises, both err in their conclusions. Both acknowledge that the future must be known to the Deity, and that man must have sufficient possession of the powers of his will to make him an accountable being. If God foresees all things, he must foreknow the eventual destinies of men — further than this we cannot penetrate ; the difficulties that crowd upon us are utterly inexplicable if we permit ourselves to speculate on the sub- ject We can only arrive at some few very general conclusions, and there we must rest. We may be assured that every man who is ad- mitted into the \isible Church on earth will be hereafter received into a future state of happi- ness, unless he wilfully renders himself unfit for it. No man will be condemned to misery because God has decreed it The truth is, that we call upon our reason to comprehend God, and we are soon bewildered. Our guide is revelation. Our plan of studying that revelation must be to believe in the facts recorded, and make those facts the interpreters of the doctrines. We have had Calvinistic systems, and Arminian systems, deduced by forcing passages from their context, and by the most violent perversions of the simplest texts, of which the peculiar primary meaning has never once been regarded. The Scripture is appealed to with confidence by both the Pelagian and the Calvinist, and both are confuted fVom the same book. The formu- laries of the Church of England are appealed to with equal confidence by both classes of re- ligionists ; and nothing, perhaps, can more fully prove the Scriptural nature of its services, than the same result to both of these contending parties. 300* NOTES ON THE ACTS. [Part XI All who are received into heaven are elected and predestinated, as it were, by the foreknowl- edge of God, to that end ; and all are received into heaven who accept the Gospel of Christ ; all are enabled to accept it by the same plan of mercy which proposed the system of redemp- tion to mankind. The Gospel is offered to all ; the same grace is promised to all. Those who resist its influences gradually quench the Divine Spirit, while those who are led by it, to them is imparted grace upon grace. Thus the salvation of ma.n proceeds from God, who is the Author of it, and who in his infinite mercy vouchsafes the assistance of his Holy Spirit, and appeals to him by every motive which can affect the will or influence the heart. The atonement of Christ is the condition of our acceptance, and the Spirit of God is the means of our acceptance ; working in us a complete change of nature, sub- duing the flesh with its affections and lusts, till the old man or the inferior nature dies in us, and all things become new, Christ living in us, (Gal. ii. 20.) Thus neither the Calvinist nor the Pelagian can claim Scriptural authority in favor of their tenets, without admitting the de- ductions of his opponent. Both are right in their premises, both are wrong in their conclusions ; because both exclude a great part of truth to favor a preconceived hypothesis. people, &c., are discussed at length in two trea- tises of the Critici Sacri, vol. xiii. by Christoph. Frederic. Boerner and Jo. Jacob. Pfizer, to which the reader is referred. Note 13.— Part XL It is difScult to ascertain what this language or dialect might have been. Jablonski, who has written a very learned treatise on the subject, reprinted in the thirteenth volume of the Critici Sacri, and more lately in the first number of the new edition of Stephens's Thesaurus, endeavours to prove that it was a Greek dialect, in great measure derived from the Assyrian, and mingled with Syriac. Guhlingius (ap. Kuinoel) wishes to show that it was originally derived from the Greek : but by intermingling with the surround- ing nations, the language, in the course of time, and by negligence, became corrupted. Grotius thinks it was the same as that of the Cappado- cians. — See the treatise of Jablonski, and Kui- noel, In Lib. JV. 2\ Historicos Comment, vol. iv. p. 482. Note 14.— Part XL The various particulars of this remarkable narrative ; the opinions of the ancients on the incarnations of their gods ; the reason why Bar- nabas was considered as Jupiter, and Paul as Mercury ; the opinion of Chrysostom on the vehement and effectual manner in which the apostles repressed the intended homage of these Note 15.— Part XL It is probable that the Jews persuaded the people that the apostles were magicians. The account which Mr. Faber has given in his valuable treatise On the Origin of Idolatry, of the rise of the superstition here alluded to, is confirmed by all the researches I have been able to make. Note 16.— Part XL The original is xEtgoTOvriaavTes dh airoTg TCQsaSvTiqovg xar' iKxlrjolav. The word xst,QO- ■toviw, literally interpreted, signifies " to stretch forth the hand;" and it was used to denote the action by which the ancient Greeks, in their military councils, expressed their approba- tion or disapprobation. Thus we read in Xeno- phon, Jlnab. lib. iii. 3, 22, xul om doxsT tuvia. draTeivdru) li^v ^^eXgn. '^4viTeivov arttti'ieg — From this signification of the word it was after- wards used, as in this passage, in the derived sense, " to appoint, constitute, or ordain." — See Dr. Hammond's learned and conclusive note on this subject. Hesychius, ap. Schleusner, renders the word in this sense x^'Q'^^^"^^''' y.adicTTq.i'. ifjTjcplaeiv : and Suidas interprets /siQOTOv/iaavTeg, by the synonym iKle^dt/nevot: See also Wetstein, JV. T. tom. ii. p. 198. Note 17.— Part XL This verse is not to be read parenthetically, but as a continuation of the declaration of St. Paul and Barnabas — "They declared what great things God had done to them ; but (said they) there have risen up some of the sect of the Pharisees who have professed their faith in Jesus," &c. Beza was probably the first who observed this ; and his ancient manuscript gives a hint of it. Nothing, says Markland (ap. Bow- yer) is more certain. At the end of verse 4, after fier'' aiiav, put only a comma. Note 18.— Part XL ON THE TIME OF THE COUNCIL OF JERBSALEiM. In Gal. ii. 11, 12, &c. we read that Peter was reproved by Paul for consenting, at the Note 19.] NOTES ON THE ACTS. *301 instigation of the Judaizing converts, to press upon the Gentiles the observance of the cere- monial Law. Doddridge would place this occurrence after the present council of Jerusalem ; Dr. Hales, relying on the ingenious remark of Basnage, before that event. Peter (says Basnage) would in all probability have opposed every attempt to establish the works of the Law among the idolatrous Gentiles, if the present apostolic decree had been then enacted. In this point of view the speech of Peter on this occasion may be considered as a noble retraction of his former conduct. It is probable that St. Peter came to Antioch from Rome, Antioch being peculiarly under Roman protection. The general tradition is, that St. Peter was bishop of Antioch seven years. The efforts of the false brethren (Gal. ii. 4.) ■who endeavoured to persuade the faithful of the Gentiles, that unless they were circumcised they could not be saved, occasioned the council of Jerusalem, to which St. Paul and Barnabas were sent. (Gal. ii. 1.) Titus accompanied them. (Gal. ii. 1.) We have reason for think- ing that they took him with them in the room of John, surnamed Mark (Acts xiii. 13.), whom they had left in Pamphylia. This third voyage of St. Paul to Jerusalem (Acts XV. 4.) is placed about the forty-ninth year of Christ, and ninth of Claudius ; it being evidently the voyage of which the Apostle speaks (Gal. ii. 1.), " fourteen years after I went up again to Jerusalem." The epocha of fourteen years being dated from his conversion. This " fundamental date," as Dr. Hales very justly calls it, has been adopted by Petavius, Pearson, Barrington, Lardner, Paley, Michaelis, Hales, and the great majority of commentators. All of whom unite in referring the apostolic council to the year 49. It has, however, been much disputed, upon the grounds of the ambiguity of the original expression, — snena did dexuTeaa&QMV irav nuliv &fi6ijv sig 'legocrolvfta, Gal. ii. 1. It has been contended that these " fourteen years" are rather to be counted from Paul's visit to Jerusalem, three years after his conver- sion, A.D. 35-|-3=A.D. 38 (Gal. i. 18.), which would give the date of the council, A.D. .38-j- 14=A. D, 52, three years later. And this has been adopted by Jerome, Usher, and others, and A. D. 51, by the Bible Chronology. But it is more natural to refer them to the fundamental date of his conversion ; especially as another Insna intervenes (Gal. i. 2L), to break the connexion with the first visit to Jeru- salem, (Gal. i. 18.) Lardner observes, that the expression did, signifies " about," or " during," and that the fourteen years are current, not complete. If so, the date of the council should be A.D. 35-|-13 = A.D. 48, which, perhaps, is rather more correct. VOL. II. But Paley doubts whether the visit to Jerusa lem might not have been different from that at the time of the council, from the following dif ferences in the circumstances of both. [HorrB Paulina, p. 195-207.) 1. Titus is mentioned as accompanying Paul and Barnabas, in the Epistle, but not in the Acts. But Titus is plainly included in the definite expression of their attendants, and " certain other of them," (Acts xv. 2.) The name of Titus is nowhere found in the Acts. 2. Paul is said to have gone up to Jerusalem by revelation (Gal. ii. 2.), whereas he is repre- sented as deputed by the Church of Antioch in the Acts. Both these accounts are consistent ; thus Peter was sent for by Cornelius, but the Holy Spirit directed him to go with the messengers, (Acts x. 20.) 3. Paul communicated his Gospel to the Gentiles, " privately to them which were of reputation," or the pillars of the Church, Peter, James, and John (Gal. ii. 2-9.), for which there seemed to be no occasion, since this formed the subject of his public mission, (Acts xv. 4.) But Paul's particular mission, as an extraor- dinary apostle to the remote Gentiles, Acts xxii. 21. [fiay.Qdv i^anoaielfh), would have been offensive to the mother Church in general . The public avowal of it afterwards, at Jeru- salem, occasioned great offence to the Jew- ish zealots, and much persecution to the Apostle, (Acts xxii. 22., &c. and xxvi. 21.) 4. The last and chief difficulty is, that in the Epistle no notice is taken of the deliberation and decree of the council of Jerusalem, which formed the business for the sake of which they were sent thither from Antioch. But Paley himself has furnished satisfactory answers to this : — 1. It was not agreeable to St. Paul's manner to defer much to the authority of the apostles, with the chief of whom he reckoned himself equal ; as receiving his commission not from man, but immediately from Christ himself, (Gal. i. 1.) 2. The authority of the council of Jerusalem would have little weight vifith the Gentile Gala- tians. He, therefore, argues the point with them upon principle. 3. The decree did not go the length of the Epistle, for the latter abrogated the Mosaic institution, even to the Jews themselves, in the case of justification by faith. — See Hales's ^/)nal. of Chron. vol. ii. part ii. p. 1110. Note 19.— Part XI. This quotation seems to be taken from the LXX's v'ersion of Amos ix. 11, 12,, which reads, 302* NOTES ON THE ACTS. [Part XL " the residue of anx," or " Edom," which latter word is used to this day by the Jews, as a convertible term with Oix, to express the pagan, heathen, or Gentile world. Many refer- ences to prove this point might be selected from the Jewish prayers which are now used in their synagogues. Note 20.— Part XI. ON THE APOSTOLIC DECREE RESPECTING ELOOD, &C. To eat things offered to idols was a Gentile rite". To eat the flesh of animals, without pouring off the blood, and to partake of the blood, were also common observances". The ' expression, nfixiov xgsag, alludes to the manner in which the Gentiles prepared their food. They were accustomed either to enclose the carcase of the lamb, or animal, in an oven, or vessel, and dress it in its own vapor or steam ; or otherwise so to lull it, that the blood should not be shed, but remain in it. They were sometimes (Cic. pro Mursena) accustomed to kill fowls by suffocation. With respect to the last command, it is evi- dent that offences of this kind were regarded as of no consequence among the heathen. I interpret the word noqvela, with our translators of the Bible, not thinking it worth while to consider here Michaelis's criticism on the passage. The writer who has paid more attention to this subject during the last century than any other, is Lord Barrington, who supposes that the decree was made for the Proselytes of the Gate alone : that is, as we have already ob- served, for those Gentiles by birth, who quitted the heathen idolatry, but did not fully embrace the Jewish religion ; and who, on account of their forsaking paganism, and abstaining from the four things here mentioned, were permitted to dwell in Palestine, and had several civil privileges allowed them, with liberty to join in all acts of worship in use before the Law, on condition only that they conformed to the laws of society, and those laws here enjoined. In the fourth essay of the Miscellanea Sacra, Lord Barrington endeavours to prove that the decree was not binding upon any but Christians, who had been Proselytes of the Gate, and to them only, while the Jewish polity lasted ; and therefore it abridges no other Gentile Christians " See Homer, Odyss. r 473, and N 26. Virg. Ed. 3. 77, &.C. " Horn. Odyss. 18. v. 25. — Schoetgen. HorcB Hcbr. vol. i. p. 4fil, quotes — Apicius, Dc Arte Coyuin. 1. viii. c. 8. — See, too, Tacit. Jinnal. xii. 47. The instance of Catiline's practical allusion to customs of this nature is well known. of the liberty which the Gospel intended to give. By things offered to idols, which are pro- hibited in the first article, he understands any meat or drink offered to an image or idol, but especially such as had been offered in the idol's temple. By blood is meant the blood separated from the flesh, which was generally done with the greater beasts, and either drunk by itself, or mixed with other liquors, or flour, or spice, &c. By the third proposition is understood crea- tures strangled or suffocated, with design to keep the blood in them, in order to be eaten ; which was generally done in fowls, birds, and game : and I imagine every animal was under- stood to be strangled, which was not slain in such a manner as to have its blood " poured out," (Levit. xvii. 1.3.) And by the last article Lord Barrington understands uncleanness of every kind, tlie abominations practised by the heathen in their worship to their idols. That these things are forbidden to the Prose- lytes of the Gate will appear from the 17th and 18th chapters of Leviticus. The address of the letter is not to all Gen- tiles indiscriminately, but to the Gentiles which are turned unto God in Antioch, Syria, and Cilicia. The direction would probably have included the Gentiles also in Pamphylia, Pisidia, &c. had they not been brethren of another sort, and that the decree did not concern them. St. Paul delivered the decree to the Churches in Lystra and Derbe, to be kept by them : but though it was intended as a general rule for Proselytes of the Gate, wherever they might happen to be scattered abroad, yet it was only addressed to the brethren in Syria and Cilicia. But Lord Barrington supposes that there is a transposi- tion, and that the 5th and 6th verses of the 16th chapter should be added to the end of the 15th ; being thus read, the order of narration will appear more proper. However, even if this is not the case, and the decree were addressed to all the Gentiles, it is extraordinary that it was not carried farther on to Rome, Greece, &c. Why are these things forbidden, he observes, more than eating swine's flesh, or other unclean things, but because they were forbidden to the Proselytes of the Gate ? even the order of the decree is the same as the prohibition in Leviti- cus, and it is not the order in which they are mentioned by St. James. Why forbid to the Gentile converts at Antioch what was allowed to the Corinthians? (1 Cor. x. 25, 27, 31. vii. 10, 28.) Thus it is evident that all Gentile Chris- tians are not bound to observe the decree, and therefore it is not probable that it should be more necessary for the Gentiles of Antioch than those of Corinth. As Christ's kingdom is not of this world, his Note 20.] NOTES ON THE ACTS. *303 doctrine and laws make no difference in civil regulations. He that is subject to heathen powers must be so still. He that is married must not seek to be loosed. Christian parents must love heathen children. Christian children must obey heathen parents, &c. Also (1 Cor. vii. 18, 20.) tlie principal character of the Chris- tian religion is an entire freedom to comply with all customs in which there is no moral turpitude. In this the decree agrees, for it is only a list of abstinences that were enjoined on Proselytes of tlie Gate, in virtue of the obe- dience they owed to the civil law of Palestine. St. Paul, so far from enjoining these absti- nences to the idolatrous Gentiles, expressly declares that nothing is unclean of itself (Rom. xiv. 14, 20. Tit. i. 15. 1 Cor. x. 25, 27.) ; and no where, in any Epistle to the idolatrous Gentiles, does he insist upon or even mention the decree : indeed, his argument (Gal. v. 2.) expressly forbids a compliance with the Jewish customs. His reasoning is, that if a Gentile considered circumcision to be necessary to salvation, he laid a weight upon an obedience to the Law of Moses, which was in effect renouncing the mediation of Christ, and seeking to be justified by an observance of that Law by which " no flesh living could be justified." A Jew might be circumcised, and obey all the Laws of Moses, and yet not renounce Christianity ; indeed, St. Paul bids the Jews continue Jews ; that is, obey the laws of their country as the laws of their country, but not seek justification from an observance of them. If this hypothesis be true, the authority of this decree only lasted as a civil regulation, while the Jewish polity lasted, and therefore the advice founded upon it must cease with the existence of the Jewish nation, and, indeed, never could have been addressed to the idolatrous Gentiles. Origen (continues Lord Barrington) was of opinion that the four prohibitions contained in the decree were particularly addressed to Prose- lytes of the Gate, though he imagined the decree itself to be addressed to all Christians. The reason why these things were forbidden to the Proselytes of the Gate was, that they were at that time the chief enticements to and concomitants of idolatry. And as renouncing idolatry was the only reason why any one should desire to become a proselyte, and the only reason the Jews should grant it (as an idolater being guilty of high treason under a theocracy ivas not to be suffered to live), Moses expressly forbad those things .which accom- panied idolatry, and were likely to tempt them to a commission of the crime. That the decree only related to the Prose- lytes of the Gate is attempted to be proved by many other considerations, to which the reader is referred. Lord Barrington further considers the Church at Antioch to have been at first designed by God, in his Providence, and continued all along as a Church made up of Proselytes of the Gate, to prepare Paul and Barnabas for preaching to the idolatrous Gentiles ; and the Jewish Chris- tians for receiving the news of whole churches being composed of those who had been idol- atrous Gentiles ; and to be in some sort, if I may so express it, the mother Church of the idolatrous Gentiles, as Jerusalem was of the Jews. For as the apostles and apostolic men were sent from the Church at Jerusalem to convert Jews, Samaritans, and Proselytes of the Gate, to which, afterwards, they returned to give an account of their success ; so were the Apostles Barnabas and Saul sent on their first peregTination by the Church at Antioch, to convert the idolatrous Gentiles to the faith (Acts xiii. 2, 3, 5.), and return thither at the end of it, and "rehearse all that God had done with them." (Acts xiv. 26, 27.) Moreover it Ls to be observed, that Paul set out from Antioch on his second and third peregrination (Acts xv. 22.), and perhaps Barnabas and Mark did so likewise, (Acts xv. 39.) It is also highly prob- able, that after his first imprisonment at Rome, when he went up to Jerusalem, he might from thence go again to Antioch, as liis custom was every other time he went up to Jerusalem after his becoming an apostle ; in which case we have grounds for inferring that he set out again from that place on his fifth journey which he undertook as we learn from other passages ot Scripture ; though St. Luke does not carry the history of St Paul so far. Before having written this note, from the un- assisted study of Scripture, I had come to the same conclusion, in opposition to those who would refer the Apostle's journeyings from Jerusalem. Antioch was a city extremely well suited to these designs of Providence. It was situated in Syria, a country that was thought by the Jews to be of a sort of middle nature, between the holiness they ascribed to Palestine, and the pollution of other countries ; and like the Pros- elytes of the Gate, being neither holy nor pro- fane", it became consequently a region fit for a great Church of the Proselytes of the Gate converted to the faith. If this should be al- lowed, it accounts for the rise of the question — For it does not seem probable that Jews should require heathen Gentiles, who had never dwelt or sojourned in Palestine, to be bound by Moses' Law — which they considered as obliga- tory only on themselves, or on those who would become Jews. And, indeed, I have some doubt whether at any time the zealots insisted on the necessity of the idolatrous Gentiles observing the Laws of Moses, as they did in relation to the Proselytes of the Gate. This hypothesis agrees with Peter's argument, which is entirely taken from the case of Cornelius, from which " See Reland's Sacred Antiquities of the Hebrews. 304* NOTES ON THE ACTS. [Part XL he deduces that as the Holy Ghost was given to this devout proselyte, on the observance only of these four precepts, and not of any of the other Laws of Moses ; in like manner the same conditions, and no others, should be required of the Proselytes of the Gate, who had been con- verted to Christianity at Antioch. There was a famous Jewish university at Antioch, and we learn both from Josephus"^, and the Roman laws^, that it was full of Jews, and of Pros- elytes of the Gate, who were always numer- ous where there were many Jews, and com- prehended generally most of the well-disposed Gentiles, who did not go entirely over to the Jewish religion. The Proselytes of the Gate at Antioch had been first converted to Chris- tianity by the men of Cyprus and Cyrene, who were among those dispersed at the first perse- cution that ensued upon Stephen's martyrdom, •and are called Grecians, which should be rather rendered Gentiles, reading ^Elhjvag, and not 'Elh]vi(ji&c. And that they were devout Gen- tiles is further evident from the phrase, that, on the preaching of the men of Cyprus and Cyrene, they are said " to turn unto the Lord," they having been turned unto God already. However correct and ingenious this system of Lord Barrington may be, and the opinion of the majority of commentators, who justly sup- pose that the abstaining from the four things was made to conciliate the Jews to their newly- adopted brethren of the Gentiles ; it appears to me highly probable that a more spiritual mean- ing also may have been intended in the pro- hibition. It may be that the Apostle had a higher object in view, by instituting these four laws for their Gentile converts, and that these enactments contain a complete summary of Christian doctrine and practice. The prohibition against idolatry does not seem to me to have been designed merely to for- bid the offering of idolatrous worship to images of wood and stone ; but to condemn also the indulgence of those vices which were sanc- tioned by the heathens, who had appointed a god or a goddess as the presiding patron of every vice. The prohibition to eat the blood of the animal that was permitted to be used for food, might have been designed not only against luxury, as Delaney imagines ; nor to prevent certain idolatrous practices, as Spencer and Young have represented. It is well known, that the blood of the animal that was to be offered in sacrifice, and afterwards eaten by the worshipper, was poured out at the altar ; so was it necessary that he who would approach to God with acceptance, must sacrifice the in- ferior and animal nature, and offer unto God a spiritual homage. The blood aptly typified " De Bell. Judaic, lib. vii. cap. iii. sect. 3. * Grotius in proleg. ad Luc. also that Divine Sacrifice, whose blood was poured out, and who gave his life as a sacrifice for many ; and thus the meaning of the prohibi- tion to abstain from blood would be, " Remem- ber Him who shed his blood for you ; and die unto the world, with its affections and lusts, drawing near to God with a pure and contrite heart." The abstaining from things strangled might have had a similar meaning. In these the blood was not poured out, and the sacrifice could not be accepted. This still declared, that without the shedding of blood there is no remission of sin — that the sacrifice of flesh is required of all of us that we may become new- creatures. The last command to abstain from impurity requires no observation. I am confirmed in this view of the meaning of the apostolic decree, by the consideration that all the rites and ceremonies of the Mosaic Law had a spiritual as well as a typical signi- fication. They were designed to keep the Jews as a distinct people, and to serve as a wall or partition between the Gentiles and themselves ; but they all afforded, likewise, a moral instruction, and thus became the school- master to bring them to the Christ, who was to come : in the same way these enactments might have been formed to enforce the remem- brance of that Messiah who had now appeared, and was exalted to the right hand of God. It cannot be necessary to stop here to refute the conjecture of Bentley, that instead of noQ- relag in this passage, we should read /oiQelag, as this emendation is unsupported by the author- ity of any manuscript. Neither does the inter- pretation of the word nogveia, by Michaelis, who refers it to flesh offered to idols, and sold in the shambles, appear worthy of farther notice. Dr. Delaney has endeavoured to prove that the prohibition to eat blood is still binding upon the Churches of Christ ; and Dr. A. Clarke has embraced his opinion. I cannot say their rea- soning appears to be conclusive. The argu- ments of Dr. Hammond, Dean Graves, and others, appear much more supported — tliat the prohibi- tion has ceased upon this principle, that laws are no longer binding, when the reasons for their enactment cease to exist. If at some future day, when it shall please God to bring about the accomplishment of his prophecies, and receive the Jews into his Church again, tlie eating of blood and of things strangled shall prove a stumblingblock to the converts, it will then, perhaps, and not before that time, become the duty of Christians to obey the decree of the apostolic council. Grotius"" asserts that the converts were ' In the treatise, De Sanguine ct Suffocu.to, of J. Geo. Dorschaeus, ap. Critici Sacri, vol. xiii. p. 451 -460. Spencer, De Legibus Hebraorum. — Delaney's Note 21.] NOTES ON THE ACTS. *305 bound to abstain from blood, because it was so ordained to all the sons of Noah. He quotes from Tertullian, that the Emperor Leo con- sidered it unwholesome, and prohibited it by an edict. He further argues, that the observance of a command so easy was not liable to the charge of superstition, and that the eating blood made men fierce and savage. He then endeavours to prove that the Christians were not commanded to abstain from blood, merely lest the Jews should be offended, which he would prove from the fact, that the converts abstained from blood, where no Jews were present, a circumstance which rests upon the authority of Eusebius and Tertullian. Grotius proceeds to demonstrate this point from the apostolical constitutions. Dorschasus replies to these assertions, that the precepts of Noah obliged only the Proselytes of the Gate— that it is even doubtful if these precepts are other than a rabbinical tradition — it is doubtful if all the precepts of Adam and Noah were binding on mankind in general. He asserts, it is not true that Christ took nothing from the precepts of Adam and Noah, and only added to them new precepts. He then invalidates the authority of Tertullian, and the Emperor Leo ; and m reply to the two last observes, that the facility of obedience is no criterion of the reasonableness of a command, and ridicules the opinion that eating blood in a state prepared by cookery can be injurious. Dorschffius then attempts to show that it was by no means an universal opinion among Chris- tians, that they were to abstain from blood, and refuses to depend on arguments drawn exclu- sively from the apostolical constitutions. Witsius has shown, in his discussion on the council at Jerusalem,, that the more reflecting Jews believed that the pious among the heathen might be saved without circumcision. And he observes, that the discussion at the council of Jerusalem does not weaken the claim of the apostles to inspiration. They were unanimous, but it was necessary to satisfy the consciences of their converts. Note 21.— Part XL ON THE SPIRITUAL GIFTS, TITLES, AND OF- FICES, IN THE CHURCH OF ANTIOCH. The Part of this Arrangement of the New Testament, which we have now concluded, con- tains an account of the first preaching of the Gospel to the Gentiles by St. Paul, who was Treatise in Revelation examined witli Candor. — Young's Religion designed to prevent Superstition, 2 vols. 8vo. — Barrington's Miscellanea Sacra. — Witsius, De Vitd Pauli Meletem. Leidens. cap. iv. sect. iv. and vi. VOL. n. *39 miraculously elected from his brethren for that particular purpose. In the former stages of the infant Church, we have hitherto found that an authority was exercised by one instructor over another, and that the higher order possessed powers which were not enjoyed by the lower. The Gentile Churches were principally founded by the Apostle St. Paul ; and the question therefore respecting the constitution of these Churches divides itself into several branches, first, whether any or what control was exercised by the Apostle himself over the Churches in general under his jurisdiction ; and, secondly, whether there are any proofs that he delegat;d to others the powers he had himself exerted. These points appear to be at once decided by two passages of Scripture, the one in Acts xiv. 23., where we read that the upostles Barnabas and Saul ordained them elders in every Church ; and the other in Titus i. 5., where St. Paul tells Titus—" I left thee in Crete, that thou shouldest ordain elders in every city, as I had appointed thee ;" and he then proceeds to descant on the necessary qualifications of him, on whom the honor of ordination should be conferred. The Church at this time was one society, and it was subject throughout to the superintendence of the apostles. The apostles at Jerusalem till this time took care to superintend all the converts : they com- missioned Barnabas to go as far as Antioch, where the greatest number of proselytes was assembled. He obeyed, and visited the several Churches as far as Antioch, and confirmed the converts in their faith. The account of his mission is so briefly related, that we are in- formed only in the most general terms of the manner in which he exerted his authority. But this instance proves that the apostles possessed the right of superintendence over the Churches out of Judasa, as well as those in their own country, or they could have had no authority to send one of their number to the Church of Antioch. The title "Prophets," which is given in this passage to Judas and Silas, and is applied to a class of teachers inferior to the apostles, nat- urally leads us to inquire concerning the nature of the gifts that were imparted to the Church at this time, as well as the consequent gradations in the ministry which those gifts were intended to produce. Even m the bestowment of these holy gifts an order and distinction was observed, which clearly points out a distinct gradation of rank in eccle- siastical government. We will begin with the apostles, who were distinguished above all the others by the most excellent gifts and powers : next to whom were placed the prophets, who were inspired men, foretold future events, and were also preachers of the Gospel : while others, from the portion of grace they had received, necessarily were considered of subordinate rank. 306* NOTES ON THE ACTS. [Part XI There is ever an harmonious uniformity in the plans of Providence enforcing the same divine truths. " As at the first settling of the Church of Israel in the wilderness," says the deeply-learned Lightfoot, " so it was in the first settling of the Gospel. The first fathers of the Sanhedrin in the wilderness were endued with divine gifts, such as we are speaking of; but when that gen- eration was expired, those that were to succeed in that function and employment were such as were qualified for it by education, study, and parts acquired. So was it with this first age of the Gospel and the ages succeeding. At the first dispersing of the Gospel, it was absolutely needful that the first planters should be fur- nished with such extraordinary gifts, or else it was not possible it should be planted, as may . appear by a plain instance — Paul comes to a place where tlie Gospel had never come : he stays a month or two and begets a Church; and then he is to go his way and to leave them. Who now in tliis Church is fit to be their min- ister ? they being all alike but very children in the Gospel : but Paul is directed by the Holy Ghost to lay his hands upon such and such of them ; and that bestows upon them the gift of tongues and prophesying ; and now they are able to be ministers, and to teach the congre- gation. But after that generation, when the Gospel was settled in all the world, and com- mitted to writing, and written to be read and studied, then was study of the Scriptures the way to enable men to unfold the Scriptures, and fit them to be ministers to instruct others ; and revelations and inspirations neither needful nor safe to be looked after, nor hopeful to be attained unto. And this was the reason why Paul, coming but newly out of Ephesus and Crete, when he could have ordained and qualified ministers with abilities by the imposition of his hands, would not do it, but left Timothy and Titus to ordain, though they could not bestow these gifts ; because he knew the way that the Lord had appointed ministers thenceforward to be enabled for the ministry, not by extraordinary infusions of the Spirit, but by serious study of the Scriptures ; not by a miraculous but by an ordinary ordination." 1. The apostles, then, were expressly chosen and appointed by our Lord himself, Johnxvii. 18. XX. 21, Acts i. 24, 25. 2. They had all seen Christ in the flesh. avidmnv (Acts i. 8.), and so became -witnesses of his resurrection, 1 Cor. xv. 5, 7. 3. They were personally instructed by our Lord, Luke xxiv. 45. John xx. 22. Actsix.4, &c. 4. They were mfallible in their teaching, John xiv. 26. and xvi. 13. Luke xii. 11, 12. Matt. X. 19, 20. 5. They were the common instructors of the world. Matt, xxviii. 19. Mark xvi. 15. 6. They had the power of imparting to others the gifts of the Holy Spirit, Acts vi. 6. and viii. 15, 17. 7. They were endowed with miraculous powers. Matt. x. 1. Acts iii. 6. 8. They had miraculous power to punish of- fenders, Acts v. 8, 9. 9. Their wonderful success m their ministry was miraculous, Acts xi. 14, ]raq, prophets. 2. JIoocpijTat, prophets; that is, such prophets as were at the same time apostles. 3. IHari;", faith. 3. TyiTov SidticixaXuvg, teachers. 3. JiSuay.aXoi, teachers. 4. XaQiatiaTa ('o/iuTcuv, the gifts of healing"*. 4. "EntiTa Swafitic:, miracles. 4. JvvMuig, workers of miracles. 5. ^jE^i«5y?j'»o:ra,(^L'iu,u£u)7', work- ing of miracles^. 5. Eira ^raniafiara I'tzitaTwi, heal- ing." 5. X(x(i'LOj.iara tafiuTwr, healing. 6. nQo(f)}]Tsia-f^, prophecy. 6. 'Avrili'i^Jtii^, helps. 7. Jiay.olastg TTvevuuTiuv^ , dis- 7. KvficQriian;', govern- cerning of spirits. ments. 8. /'Jii/yAtoaffwv, divers kinds of tongues. 9. ' EQii>jriLU ■/icooooji', the in- terpretation of tongues. !8. rh' to j; Y^"""''^^^'''! diversities of tongues. 6. rXoDoauK; ).a).o\imQ^, speak- ers of tongues. 7. jK^fitjvevovTeg, interpreters. " That Xiyog ao(f'iag signifies the knowledge that uas the peculiar gift of an apostle, see the second Essay in the Miscellanea Sacra. '' That Xuyog yvdiaiuig signifies the knowledge peculiar to the lughest rank of prophets, see the second Essay. ■^ By jiiaTig, Mr. Locke here understands such a full persuasion of the truths which the teacher taught, as enabled him to speak with the assurance and authority that became a teacher or a doctor, (Locke in loc.) ; and that faith stands for a firm persuasion or assurance may be seen in many other places; see 1 Cor. xiii. 2. Matt. xvii. 20. Mark iv. 40. Luke xvii. 6. Rom. xiv. 22, 23. James v. 15. <* Gifts of healing, ver. 30., may signify the gifts that were beneficial to men's bodies, as teaching was to their minds ; and might, perhaps, be exer- cised on the illuminating prayer of faith. The reason of the gift of healing being given may have been — 1. Tliat it had been sometimes given to prophets under the Old Testament. 2. That it was beneficial. 3. That it was necessary to cure the distemper inflicted by the power of the apostles in the exercise of discipline in the Church. ' Working of miracles being distinguished here from the gifts of healing, may signify something that implies a greater power ; as raising the dead ; laying storms ; turning water into wine ; feeding multitudes with a small quantity of provisions, &c. These two gifts are evidently transposed in the three lists. ■f By ,Too(/ii;Tf(a here may be understood, that lower sort of prophecy, of which St. Paul chiefly treats (1 Cor. xiv.), and which Lord Barrington considers as branched out into lower revelations, exhorting, praying, and singing in the Spirit. Though I apprehend the same word, namely, Tzqoifureia, Rom. xii. 6. and Eph. iv. 11., means the higher sort of prophecy, as it stands there before the gift of teaching ; whereas here it is placed after it. *■ As prophecy takes in lower revelations, ex- hortation, praying, and singing in the Spirit ; so, perhaps, diaxQiaiig Tcvev^iuTiuv may signify the particular gift which those had who were most able to judge, whether those several performances proceeded from the Spirit or no ; see 1 Cor. xiv. 29. where the Apostle says, " Let the prophets speak, two or three at a time, and let the others judge," (or discern), diaxoirtTvinav. Where judg- ing, or discerning, follows prophesying, as diaxylnug nreuuuTutv follows n{>oipiTtia here ; see also 1 Cor. ii. 15. where the spiritual man is said to judge, or discern, even the things revealed by the higher prophets. '' 'AvTiXi'iKptic in the second list (helps) may answer to prophecy ; inasmuch as those who had the gift of lower prophecy were the persons that chiefly assisted, or helped the Christians in the public devotions. ' Kvii(()Tilneig stands here, as I suppose, for dis- cerners, or triers of spirits. * Perhaps the apostle makes yf'ii; y^.ofTfrwr, in the second list, answer both to tongues and to the interpretation of tongues in the first. ' And perhaps y/.waaaig XaXovmc, in the third list, may comprehend prophecy, discernment of spirits, and the gift of tongues in the first list ; in- asmuch as these were generally the subjects those spoke of who had the gift of tongues. For we may always observe, throughout the history of the Acts, that those who had the gift of tongues prophesied, or spoke, the wonderful things of God, or magnified God : and St. Paul, in the fourteenth chapter, seems to intimate, that at least many of those who had the gift of tongues, could prophesy, in the sense I have explained it ; because he bids them prophesy rather than use the jjift of tongues. St. Mark uses the gift of tongues even in something a larger sense than this ; and puts it for all the illumination which was ever uttered by the gift of tongues (Mark xvi. 17.), as is plain from njs not mentioning any other gift of illuinination there. St. Paul places this gift last, except the interpreta- tion of tongues, because it was of the least use and benefit in the Church, 1 Cor. xiv. 19-23, and in order to beat down the folly of the Corinthians who prided themselves so extravagantly in it. 308* NOTES ON THE ACTS. [Part XI. Dr. Hales objects, in this arrangement of Spirit nearly in the same manner as Lord Bar- Lord Barrington, to the supposition that " helps " rington. He thus contrasts the nine gifts de- answer to "prophecy," and "governments" scribed in ver. 8-10. with the ecclesiastical to " discerning of spirits." offices enumerated here : — Bishop Horsley has classed the gifts of the GIFTS. OFFICES. 1. The word of wisdom Apostles =• ^" '»' """"■=^^« r„pl,e,. I ;- :?Z oS Vltnt"'- 3. Faith Teachers of Christianity 4. Miracles Workers of miracles 5. Healing Healers £. D 1 „ • J I- TT , S dcftdriWEic, such as Mark, Tych- 6. Prophecies or predictions Helns <. ■ iZ ■ ^ ( icQS, Onesimus 7. Discerning of spirits Governments, y.vSeQvqaeig 8. Tongues ) ^-^ , • , o T I i 4.- c ( Gifted with tongues m various ways. y. interpretation of tongues ^ = •' ' The fourth and fifth gifts — miracles and heal- sessed many of them, and sustained several of ing — seem, he observes, to have changed places these characters, which were not stated, distinct in the 9th and 10th verses. Miracles, it seems, offices, and might be called " helpers," in ref- must take place as the genus, and healing must erence to their great dexterity and readiness to rank below it as the species. Accordingly in help those in distress ; and " governments," in ver. 28. miracles or powers are mentioned before regard to that genius for business, sagacity in healings, with this slight alteration, the list of judging the circumstances of affairs, and natural gifts in ver. 8-JO. seem to answer exactly to the authority in the councils and resolutions of list of offices in ver. 28. societies, which rendered them fit to preside Dr. Doddridge and others, in consequence of on such occasions, the difficulty which has been experienced in the This opinion is in some measure defended attempt to classify these gifts, have been of by Mr. Morgan, who has made the subjoined opinion that the same persons might have pos- arrangement of the holy gifts, titles, and offices. OFFICE. TITLES. GIFTS. Epli. iv. 11, 12. Rom. xii. 6-8. 1 Cor. xii. 28-30. 1 Cor. xii. 8-10. ^Kniuing N r Apostles f Word of wisdom Apostles.? ,??'' V Apostles He that ruleth -J Miracles -^Mliacles > oi ine t r Governments Ct>iscernin? of Spirits T) u CEditVin£: ") T> 1 , r -D u C Prophets f Word of knowledge P^^l^y- ^ofthibSdy (?^°f'^^'MM','^t, . ,1, > Gifts of healing ) Healing '"^ dot Christ ^ S^a^^°^s \ He that exhortelh ^ Speakers wUh^tongues d Kinds Sf tongues C Work of ) fi^f °5<^- C "^ 'hat teacheth Teachers C Faith Deacons \ the Minis- V !j?'' , X Deaconsh.p N ^^, > Prophecies )try Oeach- ^ He iha giveth ^Interpreters ^ Interpretation of tongues. K ■' ^ ers >- He that showeth mercy ^ ^^ ^ "^ The writers in the Cn'h'ci S'acri are very un- (paviqwcn; is derived; xal qiuvsgwaa) auToTg, satisfactory on this subject. Though Lord Bar- which is the literal rendering of ilDrn 'n''7Jl rington appears to have given the best explan- " I will reveal unto them." Our translators ation, much light will be thrown on the meaning have rendered the word " The manifestation of of the various gifts, if we endeavour to ascertain the Spirit." I cannot but believe that the full from the Septuagint, the received signification meaning of the whole passage is, "That to him of the words which are used to express them, who has been favored with the miraculous gifts This version was generally adopted during the of the Holy Spirit, in whatever degree they apostolic age, and must have been well known may have been imparted, the power is also by the persons to whom St. Paul addressed the granted of manifesting to others the nature and Epistle in which these gifts are enumerated. extent of those gifts." The miraculous gifts enumerated by St. Paul The whole clause of this passage in Jeremiah are all described (1 Cor. xii. 7.) by one term, ^ is : jiDNl cm'7ky mnj' CZinS 'r\'hy which our (fttviqixtai? rovnveiif^uTOQ. The word qoui't'^oicrt; translators have literally and justly rendered — 13 not found in the LXX, but in Jer. xl. 6. of "I will reveal unto them the abundance of the division in the Oxford edition of the Sep- peace and trutli." In which they are supported tuagint, which corresponds to chap, xxxiii. ver. by the authority of t!ie Septuagint ; which, how- 6. of the authorized English translation, and the ever, does not in all instances give the accurate Hebrew, we meet with the word from which meaning of the Hebrew. Dr. Blayney rejects Note 21.] NOTES ON THE ACTS. *309 the literal interpretation, and translates the passage " I will also grant their prayer for peace and truth." He defends this rendering by observing, "ini* signifies to pray in a devout, fervent manner. Hence mn;' may well be construed a devout and fervent prayer ; and to manifest to any one his petition seems to be the granting of it." The learned author should have been fully warranted in thus interpreting the phrase rnn;? 'n^'?.!, "to grant a prayer." It is not sufficient, in endeavouring to ascertain the meaning of a passage in Scripture, to inquii-e what viay be the possible sense ; but what is first the literal, and then the secondary meaning. If we render the word nTHj^ by "fervent prayer," instead of "abundance," we are still unwarranted in rendering the word 'jtSj "I will grant," which is unsupported by any authority. Even if we adopt its usual primary meaning "I will reveal," and translate the rest of the passage as Dr. Blayney proposes, we shall obtain only a probable signification. The prophet is predicting the future prosperity of Jerusalem, and its temporal recovery of wealth {•/Hqi(Tfi6iZb)v \ differences \ diaxovcav \ or /" ^^ iveQYTj/ii&iiov } diversities j ^iaiQi7. This treatise is one of the tracts in the collection of Bishop Watson. — Hales's ./iriiilysis of Chronolocry. vol. ii. part ii. p. 'J68. — Doddridge's FamHy Expositor, vol. iv. p. 67.— Morgan's P'Uit- form of the Christian Church. Note 1.-6.] NOTES ON THE ACTS. *313 PART XII. Note L— Part XII. The principal reason which prompted St. Paul to commence his second apostolical journey at this time, was probably his learning that the Churches in the provinces were divided in opinion ; and that the harmony of the infant Church was disturbed on account of the contro- versies on the subject of conformity to the Mosaic Law. They were anxious to ascertain, 7iw; E/ovat, quomodo se habeant, ac constantes sint in prqfilenda dodrina. Note 2.— Part XII. Their dispute about John Mark, is a proof of human infirmity, which cannot be justified, though it admits of extenuation. There was some breach of charity between them ; on one side it may be said that Paul's zeal carried him too far, and on the other that Barnabas was too indulgent to his kinsman — 6 IluvXog ic^iei to dly.itioi', 6 Buofufiicc to cptlixfdganoi'. This rup- ture, however, did not end in hatred, as appears from the manner in which Barnabas is mentioned by Paul in his Epistles. Barnabas went to Cyprus, and Paul into Syria and Cilicia. — Wit- sius, Meletem. Leidens. de Vita Pauli, cap. iv. sect. 15. Note 3.— Part XII. It is probable that St. Paul went from Cilicia to Crete, and having preached there, left Titus to complete his work, and to ordain elders. — See Witsius, Meletem. Leidens. de Vita Pauli, cap. V. Note 4. — Part XII. The fourth and fifth verses of chap. xvi. are added to the end of chap. xv. on the authority of Lord Barrington, whose opinion is advocated by Dr. Paley and Dr. Clarke. — See Miscellanea Sacra, Paley's Horce Paulina, and Dr. Clarke's Commentary. Note 5. — Part XII. In order to judge rightly of Paul's conduct in this affair, which some have censured (as they VOL. II. *40 do other things in Christianity), because they did not understand it, we must recollect that he always openly avowed, "That the Gentiles were free from the yoke of the Mosaic ceremo- nies, and that the Jews were not to expect sal- vation by them:" and he also taught, timt they v.'ere not in conscience obhged to observe them at all, except in cases where an omission of them would give offence. But because his enemies represented him as teaching people to despise the Law of Moses, and even as blas- pheming it, he therefore took some opportuni- ties of conforming to it publicly himself, to show how far he was from condemning it as evil ; an extravagance into which some Chris- tian heretics early ran. And though, when the Jewish zealots would have imposed upon him, to compel Titus, who was a Greek, to be circumcised, even while he was at Jerusalem, he resolutely refused it (Gal. ii. 3-5.), yet here he voluntarily persuaded Timothy to submit to that rite, knowing the omission of it in him, who was a Jew by the mother's side, would have given ofience; and being the more desir- ous to obviate any prejudices against this excellent youth, whose early acquaintance with the Scriptures of the Old Testament (2 Tim. iii. 15.) might render him peculiarly capable of preaching in the synagogues with advantage ; which, had he been uncircumcised, would not have been permitted. Grotius observes, "This was probably the beginning of Luke's acquaintance with Timothy, though Paul knew him long before." — See Doddridge's Family Expositor, in loc. Note 6.— Part XII. Much service would be rendered to the world by any student who would write a history of Samothrace. This island was the earliest Euro- pean seat of the ancient idolatry which over- spread Europe from India, Canaan, and Egypt. Mr. Faberlias prepared the way for the successful prosecution of all researches of tliis nature. I have not the means of ascertaining what progress has been made of late years in those branches of knowledge, which were so successfully culti- vated by Sir William Jones, and various mem- bers of the society over which he presided. It is, however, to be hoped, that great additions will eventually be made to our present informa- tion on the early history of the world, from the Sanscrit records. * * * 314* NOTES ON THE ACTS. [Part XII. Note 7.— Part XII. " This passage," says Mr. Home, " has greatly exercised the ingenuity of critics and commen- tators. It may, more correctly, be thus ren- dered : — Philippi, a city of the first part of Macedonia, or of Macedonia Prima ; and this is an instance of minute accuracy which shows that the author of the Acts of the Apostles actually lived and wrote at that time. The province of Macedonia, it is well known, had undergone various changes, and had been divided into various portions, and particularly four, while under the Roman government. There are extant many medals of the first province, or Macedonia Prima, mostly of silver, with the inscription, MAKEJONSIN nPJl- THS, or, the first part of Macedonia, which confirms the accuracy of Luke, and at the same time shows his attention to the minutest par- ticulars. It is further worthy of remark, that the historian terms Philippi a colony. By using the word xoAwi'ta (which was originally a Latin word, colonia), instead of the corre- sponding Greek word anoixia, he plainly inti- mates that it was a Roman colony, which the twenty-first verse plainly proves it to have been. And though the critics were for a long time puzzled to find any express mention of it as such, yet some coins have been discovered, in which it is recorded under this character, particularly one, which exphcitly states that Julius Cffisar himself bestowed the dignity and privilege of a colony on the city of Philippi, which were afterwards confirmed and augmented by Augustus." — Introduction to the Critical Study of the Scriptures, vol. i. p. 227. Note 8.— Part XII. ON THE NATURE OF THE SPIRIT OF DIVINATION IN THE PYTHONESS. I HAVE already observed upon the folly of making our present experience the criterion of truth. The age in which we live is undoubt- edly, for the most part, by God's mercy, delivered from the terrible spectacle of human beings evidently possessed by evil spirits. But evil still exists amongst us, although in a less avowed and terrible form, and it still but too frequently and too effectually withdraws our hearts from the service of our Maker. If it appeared to me to be warranted by the sacred text, I would willingly interpret this passage with Michaelis, Heinrich, Kuinoel, Benson, and many others, and believe that the damsel at Philippi was either an impostor, a ventriloquist, insane, diseased with melancholy, or overpowered with her own fancies ; but I cannot render the plain language of St. Luke in any but the literal manner. My reason shall always submit to Scripture ; and I cannot wrest the words of this Scripture to any other mean- ing than the usual one, that an evil spirit had influence over the mind and body of this person, enabling her to utter oracular responses. The priestess of Apollo at Delphos, when placed on the tripod, uttered confused words and phrases, among strange contortions and gesticulations. Her words were interpreted by the priests, and were considered prophetic. The damsel at Philippi, when agitated by the evil spirit, by which she was possessed, was probably much convulsed, uttered her oracular responses with various contortions and gesticu- lations. It was either on account of this parallel between her actions, appearance, and language, and those of the Pythian priestess, that she is here said to have the spirit of Python ; or because the evil spirit by which she was actuated was of the same nature and power as that which prompted the priestess of the pagan deity. The damsel at Philippi is generally supposed to have been one of the kYyuoTol^vdoi — that is, she spoke from the inside, as a ventriloquist, in the same manner as the priestess of Apollo spoke from the tripod. Biscoe has reasoned with much justice on the question, Whether this narrative proves that an evil spirit possessed this damsel or not ? He sufficiently shows that it cannot be considered as a trick on the part of the girl, or that the apostles discovered the imposture, and reproved the deceiver. " Supposing this woman's speaking inwardly," he observes, " as from her belly or breast, were a trick of her own acquiring, and no ways ow- ing to any demon or spirit that spake from within her, how could St. Paul's saying those words, '1 command thee to come out of her,' discover the trick, reveal the secret, and convince the by-standers that she was a mere impostor, and had no spirit of divination within her : would it not rather convince them, that, in his opinion, she had such a spirit within her ? But let us suppose, what is not so much as hinted in the text, that St. Paul spent much time in preaching to the people, and showing them that this woman, by a particular formation of the organ of speech, and by long practice, had gained a habit of speaking so as no one should see her lips move, and the voice should seem to come from her breast ; I am yet at a loss to kno'v how this could deprive her masters of their gain: for surely this would go but a little way towards convincing the people, that she could not really predict things future. Her reputa- tion was established; there was a general belief that she did foretell things, and a great concourse of people after her to make inquiry into their future fortunes. It is expressly said, that 'she brought her masters much gain by soothsaying.' The showing that it was possible for her, by long practice, to attain the art of speaking inwardly, would no ways dissuade Note S.] NOTES ON THE ACTS. *315 persons from following her, so long as they retained a notion that she really prophesied. We will advance, therefore, one step further, and suppose that St. Paul not only discovered her ' trick ' of speaking inwardly, but that he also argued against her being a diviner or prophetess, andplainlylaidbefore them, that she usually made her answers in ambiguous and general terms ; that they much oftener proved false than true ; and that it was owing to mere accident, if at any time there seemed to be truth in what she had said. If we judge of the experience we have of mankind, we cannot reasonably suppose that these arguments should immediately prevail with all the by-standers, or indeed any consid- erable part of them, to lay aside the opinion they had entertained of this woman's gift. However, we will suppose that all the by-stand- ers were at once convinced of the truth and weight of the Apostle's argument. Would they immediately be able to spread the same persua- sion among all the inhabitants of Philippi .? And if all Philippi had believed her an impostor, might not her masters have sent her to another city, where, by the practice of the same arts, she might still have brought them much gain. The plain truth therefore is, St. Paul prevented Ijer future prophesying ; or, if the word ' trick ' pleo.ses better, he wholly disabled her from doing the ' trick ' any more. He cast out the spirit which spake within her, so that she was heard no more to speak as from her belly or breast. Her masters soon perceived that she was no longer inspired or possessed, that she could now utter no more divinations or prophe- cies ; and tlierefore, all hopes of their ffains from her, whether in Philippi, or any other city, were wholly gone." After all, it is a dispute among learned men, whether she did speak inwardly, as from her belly or breast". They say the words do not necessarily imply this meaning, but only in general, that she was possessed of a spirit of divination or foretelling things to come. And they urge, that when she followed St. Paul, and said, "These men are the servants of the Most High God, which show unto us the way of salvation," she spake out with a loud and distinct voice. If this were the case, what " trick " had the woman, that St. Paul could dis- cover to the people ? Vid. Wolfii Cur. in loc. Another thing, which demonstrates the absur- dity of this interpretation, is the rage of the " Probabilis tamen est sententia Delingii Obs. Sac. part ii. p. 201. Wolfii curis ad h. I. Wal- ■chius observes — " Feminam illam f'yyaoroiiuKVaiv numero non esse adscribendam, cum Lucas v. 17. verba distincte prolataei tribuat, cum earn secutam esse dicat Paulum ejusque comites, atque adeo per id significet earn per plateas et cursitando vaticina- tam esse : iyyanToiiiv9oi vero vel insidentes cuidam loco, vel prostrati in terra oracula sua ediderint." — V. Walchii Diss. 1. De Servis, etc. sect. 7. Kuinoel, vol. iv. p. 540. multitude against St. Paul. For no sooner had the masters of the girl accused him and Silas to the magistrates, but, it is said, "that the multitude rose up together against them," v. 22. Had he, as this interpretation supposes him to have done, convinced the whole city of Philippi that this maid-servant was an impostor, and could foretell things future no more than any other person, no doubt they would have taken part with St. Paul, and not with the masters of the girl. They would have thought themselves obliged to him for having discovered the cheat, and preventing their future expense in needless and fruitless applications to one who could only amuse and deceive them, but not foretell any thing future. If they were incensed against any person, it is natural to suppose it should have been against the girl and her masters, for having imposed upon them, and tricked them out of their money. But that they should take part with the masters of this impostor against the person who had discovered the fraud, is so contrary to all the experience we have cf man- kind, that it is a demonstration of the absurdity of this comment. On the other hand, if wo take the story in the plain and literal sense, how natural is it, that the multitude of the city should side with the masters, as being fully persuaded that it was not only a great piece of injustice done to them by the Apostle, but a public injury of a very heinous nature ; as they had hereby lost what they esteemed an oracle, to which they might apply upon all urgent and doubtful occasions ! Nor is there any the least hint in the text of a change in the multi- tude, as though they had been first for St. Paul, and afterwards, by some secret management, brought over to side with the masters. We may justly, therefore, conclude with the majority of commentators, and the concurrent testimony of the Church, that this also was a demoniacal possession, and being so, that it afforded another instance of the influence the evil spirit maintained over mankind, till the power and mercy of the Saviour delivered us from the bondage and tyranny of the destroyer. The object of the evil spirit, in bearing testi- mony to the truth of the Apostle's preaching, is well explained by a modern commentator. "Tiie evil spirit," he observes, "well knew that the Jewish Law abhorred all magic, incanta- tions, magical rites, and dealings with familiar spirits ; he therefore bore what was in itself a true testimony to the apostles, that by it he might destroy their credit, and ruin their use- fulness. The Jews, by this testimony, would be led at once to believe that the apostles were in compact with these demons ; and that the miracles they wrought were done by the agency of these wicked spirits ; and that the whole was the effect of magic ; and this of course would harden their hearts against the preaching of tlie Gospel. The Gentiles agaiu, when they 316* NOTES ON THE ACTS AND EPISTLES. [Part XII. saw that their OAvn demon bore testimony to the apostles, would naturally consider that the whole was one system ; that they had nothing to learn, nothing to correct; and thus the preaching of the apostles must be useless to them. In this situation, nothing could have saved the credit of the apostles, but their dis- possessing this woman of her familiar spirit; and that in the most incontestable manner : for, what could have saved the credit of Moses and Aaron, when the magicians of Egypt turned their rods into serpents, had not Aaron's de- voured theirs ? And what could have saved the credit of these apostles, but the casting out of this spirit of divination, with which, other- wise, both Jews and Gentiles would have believed them incompetent''?" Note 9.— Part XII. This passage is generally quoted as one of those which prove the identity of the service of the primitive Church with that of the synagogue. In the instance of reading the Scriptures in both, the parallel certainly exists. This sub- ject, however, having been already in some measure considered, I shall merely observe, in this place, that we never read that any one of the primitive cJmrches had such an officer as the Archisynagogus, or were governed by the ten, the twenty-three, &c., neither were the primi- tive churches built by th3 side of rivers ; and many other points of dissim'.larity might be shown. Some writers, indeed, have gone to the oppo- site extreme, and derived the principal customs which prevailed among the early Christians from the heathen institutions established among them. The fact seems to be, that as the Jew- ish synagogues were necessarily the first places of worship, very many useful customs were derived from the Jewish synagogue-service : and, as the number of the Gentile converts increased from the heathen worship, some cus- toms might be derived from them also. The Churches, in things indifferent, were left to their own discretion : there was, however, a general similarity of worship, as well as an unity of faith, among all the primitive Churches. As at the Reformation, our church-service was not formed upon the model of the service of the Romish Church, yet our Reformers wisely retained whatever was useful ; so were many customs of the synagogues preserved. The worship of God was placed upon a right founda- ' See on the subject of this note, Dickinson's Delphi Ph(Emcizanlcs — the beginning of Faber's Oriuin nf Pugan Idolatry — the references in Kui- noel — Biscoe On the Jir.ts, vol. i. p. IDS, &c — Whitby — Hammond — Dr. A. Clarke, and on the manner in which the Pythian priestesses received their inspiration, and the treatise on Saul and the Witch of Endor, in the Critici Sacri. tion: there was neither a servile deference paid to antiquity, neither was there any capri- cious, or useless, or jealous removal of ancient customs, merely because they were established. Note 10.— Part XII. GENERAI, INTRODUCTION TO THE EPISTLES, AND ON THE EPISTLE TO THE GALATIANS. Revelation is the language of heaven spoken by the lips of men ; and no where through the volume of Scripture do we more legibly read its characters of light, than in the portion to which we have now arrived — the Epistles of St. Paul. It is here that the dis- coveries are made which complete the perfec- tion of the Christian dispensation. The preach- ing of Christ was past — the generation of wit- nesses who heard him speak " as man never spake," was rapidly dying away ; the reign of the Holy Spirit had begun, and the divine teaching was recalled to the minds of the Evangelists, and the deepest mysteries of God were imparted to the apostles. In the Gospels we read what Christ in his humiliation declared on earth — in the Epistles are recorded what Christ on his throne of glory spake through the Spirit from heaven. Why should it excite our surprise, therefore, that all those who passion- ately long, or serenely hope, for their eventual attainment of the promises of God, should be so much attached to this portion of their holy Revelation; when others again, of a different character, who seem unable to appreciate their sublime excellencies, would altogether exclude them, as abounding with observations and directions which were primarily of a temporary nature only, and consequently, as they assert, irrelevant to the Christians of the present age ? On this principle nearly the whole of our Scriptures may be rejected as useless ; for all the sacred books, either wholly, or in part, were first written to answer some temporary object, however profitable they may have been for instruction, reproof, and doctrine to the cath- olic Church for ever. Man is the same in all countries. However his customs and habits may differ, the same principle of evil within him every where prevails — as tJie body is the same in one nation as in another, though thi; manner of his clothing and the ornaments of his dress may vary. It is to the principle with- in, " to the inner man," that the Scripture is addressed ; and if, therefore, we meet, either in the Old or New Testament, with any passages which refer to customs that are now obsolete, we may consider the appeal of inspiration as directed to the motives of action ; and we shall then find that all Scripture is of universal appli- cation, and is written for our insti'uction in Note 10.] INTRODUCTION TO THE EPISTLES. *317 righteousness. It proceeds from tlie Father of spirits, and is by him revealed to the spirit of man within him. Here it is that vre are presented ivith a pic- ture of the heart of man, and of the human nature with which we are bom into the world, so faithful, that when we look within us, we acknowledge its justice with indignation, with sorrow, or remorse ; yet so vivid, so animated in its coloring — its impression so powerful, that we never cease to remember the terrible portrait of ourselves which is drawn by the inspired pencil. Here it is that the supernatu- ral energy of inspiration triumphs. We may call in to our aid the flatteries of our self-love, and arm ourselves with speculations on the dignit}^ of human nature, and the infinite, un- covenanted mercy of God — We may palliate (•ice, and endeavour to satisfy ourselves that the natural or animal man may become a participa- tor of a spiritual existence without change or repentance, or divine influence : if, however, we contemplate the likeness of ourselves as the character of the heart is drav.-n in these divine compositions, we shall deeply feel the absolute necessity of the same Spirit of God, which inspired these holy writers, to cleanse che thoughts of our hearts within us, that we may perfectly love and worthily magnify Him. Here it is that v.'e read in a clearer and fuller manner, than in any other part of the Sacred Volume, the mysteries of the world to come — the nature of our future existence — the recesses of the human heart — the majesty of the Son of God — the intimate union which may be formed, while we are still on earth, between the human soul and God its Creator — and the unspeakable consolations which Christianity alone ran aSbrd us in the prospect of death, and the hour of our most pairifiil sufierings. It would be easy to detail these at great length : each of them appeals to the heart, as the Angel Jehovah, when he followed our first parents in the recesses of the garden, and exclaimed, " Where art thou ?" In the devotional parts of St. Paul's Epistles, a voice from heaven, as the trumpet of the archangel, seems to appeal to the reader, " Where art thou ? what are thy employments ? to what world art thou going ?" The errors which distracted the Church in the apostolic age, are the same in principle as those which have always flourished, and which are abundantly prevalent in our own day. Even now the advocates of natural religion, and the assertors of human reason, like the Gnostics cf the apostolic age, embarrass themselves and their readers with vain philosophy, and crude speculations on the existence of God, the nature of the soul, the origin of the world, or the eternity of matter. Antichristian metaphy- sicians still deserve the censure of " profane and vain babblings." The Greek, the Oriental, and Jewish philosophy, united all their jargon VOL. II. to oppose a system of spiritual religion, which did not, and could not, amalgamate with theL metaphysical theories ; and every deistica. dream which has been since invented is uni formly opposed to the same object. Revelation is the only guide to the reason of man ; when its bright light is obscured or disregarded, man must always stumble on the dark mountains of error. Did the Gnostics " forbid to marry, and com- mand to abstain from meats ?" The Apostle, in condemning them, passes his censure upon those corrupters of Christianity, who still in the Church of Rome inculcate the same doc- trines. Did any profess to consider Christ as inferior to the Father ? The Apostle is more especially urgent upon this fundamental point to enforce on the Church : That the Christ who took upon him our nature, is over all God blessed for ever. Did others maintain that Christ came into the world not to expiate the sins of man, or to appease the wrath of an offended Deity, but only to communicate to the human race the long-lost knowledge of the Su- preme Being ? The Epistle to the Hebrews satisfied the ancient Church of the folly, ab- surdity, and wickedness of this wilfiil blind- ness, and condemns, in language which modern courtesy would shrink from as illiberal and bigotted, the presumption of the Gennan spec- ulatist, and the blasphemy of the half-reason- ing Unitarian. All metaphysical inventions which clash with the common-sense opinions which have originated in Scripture respecting God, the soul, and the compound nature of man, the origin, continuance, and eventual con- quest of evil, are alike condemned by the in- spired Epistles. Among the various errors of the apostolic age, which are censured in their diSerent com- positions, we meet with no traces of that fatal error which has been reserved only for mod- ern presumption : we find no denial of the mi- raculous e\ddences upon which Christianity is founded, or of the facts which it records, as the basis of the doctrines it enforces. This effort of the enemy of the Church was reserved for the present critical and enlightened age, in which that reasoner is considered the most wise, who departs fartliest from the only true wisdom ; and who, bewildered in the clouds and mists of error, " puts darkness for light, and light for darkness." If we turn to those subjects in which man may imagine himself to be more personally interested, as an immortal being, to the dis- coveries which it has pleased the Spirit of God to make to us by his apostles concerning the Saviour of the world, we might transcribe at great lensrth the lofty titles and magnificent de- scriptions with which the inspired language of the apostles describes Him, " who is the bright- ness of his Father's srlorv, and the express *AA* 318* NOTES ON THE ACTS AND EPISTLES. [Part XII. image o:^ his person'' — " the exact impression of his manner of existence" — " the image of the invisible God, in whom dvvelleth tJie fulness of the Deity" — " who is highly exalted" — " at M'hose name all created things shall bow, whether in heaven or in earth ; visible or invisible" — "the object of the worship of angels" — "the Judge of tJie world." He is here described as " The One who was before all things :" as " the manifested Saviour, from the creation to the judgment." In these Epistles we are confirmed in the belief of our own resurrection — in the assur- ance that " this corruptible must put on incor- ruption." They corroborate the events related in the Gospels, and are the most decisive evi- dences we can possess of the rapid increase of Christianity. In them we hear, as it were, the angel of God declare, that " time shall be no more." We see the Saviour of the world resign his mediatorial kingdom to his Father, that God may be all in all — the harvest of the Church gathered in — the eternity that is past united to the eternity that is to come, and man made partaker of a heavenly and glorious im- mortality. With respect to the crime of dividing or dis- turbing the Churches, the apostolic Epistles every where abound with the most explicit injunctions on this point — "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you ; but that ye be perfectly joined together in the same mind, and in the same judgment: for it hath been declared unto me, of you, my brethren, that there are contentions among you. Submit to those that have the rule over you, for they watch for your souls, as those that must give an account ;" with many other passages to the same purpose. Still farther: there are various portions of the Epistles, which incontrovertibly relate to our own times, and to times yet to arrive : those portions, namely, which are predictive. Of this description are the Epistle of St. Jude ; a part of the Second Epistle of St. Peter ; of St. Paul's Second Epistle to the Thessalonians, and of both his Epistles to Timothy ; and of the Epistles of St. John. It is needless to name other passages, or to enlarge on those prophecies which have been specified ; for who will deny them to pertain to tlie faith and the practice of the present age ? We must not, however, regard the Epistles as communications of religious doctrines not disclosed before : as displaying the perfection of a system, of which merely the rude elements had been indicated in the writings of the four Evangelists. The object of the Gospels seems supposed to be almost exclusively this : — to prove, by a genuine narrative of miraculous facte, tha,t, Jesue Christ was the promised Re- deemer : and thus to lay ground for the belief of the doctrinal truths, which he should after- wards reveal by the Holy Ghost in the Epistles. " Is this opinion," says a learned modern", " consistent with antecedent probability ? Does it appear a natural expectation, that our blessed Redeemer ' in whom dwelt all the fulness of the Godhead bodily,' to whom the 'Holy Ghost was given without measure,' should restrict within such scanty limits his personal communications of divine truths to his disciples ; that he should thus restrict such communica- tions to his apostles during the whole period of his public ministry, before his crucifixion and after his resurrection ? Is this opinion easily reconcilable with the declarations of the in- spired writers, that, while our Lord ' dwelt among them, they beheld his glory, as the glory of the Only-begotten of the Father, full of grace and truth' {John i. 14.), and that 'after his passion he was seen of them forty days, speaking of the things pertaining to the king- dom of God?'" (Acts i. .3.) To bring the point in debate to the speediest issue, we will inquire, what are the new articles, what is the new article, of faith revealed for the first time in any one of the Epistles ? What are the articles of faitli, what is the solitary article, on which any one of the Epistles throws such additional light, as in any degree to war- rant an assertion, even with any ordinary ben- efit of hyperbole, that the Epistle imparts a religious doctrine not previously and clearly revealed in the Gospels, nor in the antecedent Scriptures of the Old Testament, which are continually receiving in the Gospels the plain- est and the strongest sanction of our Lord ? Is it the doctrine of the unity of God ? A claim will not be advanced as to that article. Is it the doctrine of the union of three Divine Persons in one Godhead ? Has the Old Testament, then, maintained silence on that article of faith ? Have the Gospels maintained silence ? I mean not to multiply testimonies. But is there no passage in the writings of Isaiah, which styles the predicted Saviour " the Mighty God," " God with us ? " is there no passage in the Gospels which avers, that " In the beginning was the Word," that " the Word was with God," that " the Word was God ? " Is there no pas- sage in which our Lord affirms concerning him- self, " Before Abraham was, I am ;" " I and my Father are one ?" Does no Gospel pronounce blasphemy against the Holy Ghost unpardon- able ; or unite that Divine Spirit with the Fatli- er and the Son as the God to whom we are dedicated in baptism ? Is it the agency of our Lord in creating the universe ? The first chapter of St. John's Gos- pel answers the question. "^ See Gisborne's First Sermon on the Epistle to the Caiossians, p. 13, &c. Note 10.] INTRODUCTION TO THE EPISTLES. *319 Is it the propitiatory sacrifice of our Saviour? Have our copies, then, of the Old Testament lost the tifty-third chapter of Isaiah ? Do our copies of the Gospels no long-er speak of" the Lamb of God that taketh away the sins of the world ? " of "the good Shepherd who came to lay down his life for the sheep," "to give his life a ransom for many?" of one who "came down from heaven to give his flesh for the life of the world ? " Is it the universality of the offer of redemp- tion ? If the references in the preceding para- graph have not rendered an answer superfluous ; does no Gospel instruct us that Christ " was lifted up" on the cross, "that whosoever be- lieveth in Him should not perish, but have ever- lasting life ? " Is there no Gospel still record- ing his final command to his apostles to " go into all the world, and preach the Gospel to every creature ? Is there no Gospel still recording his accompanying assurance — " He that believeth, and is baptized, shall be saved ? " Is it our Lord's exaltation in his human na- ture to glory ? He replies, by his Evangelists, " I ascend to my Father ;"— " All power is given unto me in heaven and in earth." Is the deficient article, the corruption of human nature ? Not while the Old Testament emphatically records, that after the fall, the soas of Adam were born in his image — no longer that of God. Not while it records the declara- tions of the Most High, before the deluge and after it, that "the imagination of man's heart is evil from his youth ;" or his averment by the lips of Jeremiah, that " the heart is deceitful above all things, and desperately wicked." Not while the fifteenth chapter of St. Matthew's Gospel, or the seventh chapter of that of St. Mark, retains the catalogue of sins pronounced by our Saviour to be the offspring of the heart. Not while St John's Gospel produces his words : " As tlie branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me :" — " without me ye can do notliing." Is it the necessity of the entire renewal of the heart by the Holy Spirit ? Not if the tliird chapter of St. John's Gospel be part of the canon of Scripture. Is it justification by faith in the blood of Christ? Not while the corruption of human nature, and the necessity of a complete renewal of the heart by the Holy Spirit, are doctrines of the Old Testament and of the Gospels. Not while the Old Testament continues to exhibit the example of the father of the faithful, who " believed God, and it was counted to him for righteousness ; " who " saw by faith the day of Christ, and rejoiced to see it" Not while the Almighty proclaims by the Prophet Habakkuk, that "the just shall live by his faith." Not while the passages already noticed respecting the atoning sacrifice of the Son cf God, and the consequences of believing in Him, shall be found in the Old Testament and the Gospels. Is it the resurrection of the dead, tlie final judgment, the glory of heaven, the damnation of hell ? On each of these points the Gospels are acknowledged to speak with decisive clearness. Can it be necessary to pursue the inquiry further ? There is yet a topic, the omission of which would expose me to the charge of keeping out of sight the example, held, in the estimation of many pious men, to be the most adverse to my present argument. By certain of our brethren, the Calvinistic tenets are deemed to be signally developed in parts of the Epistles. And it is natural that persons regarding those tenets, not merely as religious verities, but as the basis of Christian comfort and of Christian usefulness, should be led to think and to speak of the Epistles as containing the previously undis- played perfection of Christianity. A deliberate, and, as I would humbly hope, an honest com- parison of " spiritual things with spiritual" (1 Cor. ii. 13.), has not discovered to me Calvin- istic tenets in any part of the Sacred Volume. But our brethren, who have formed an opposite conclusion concerning the divine plan of re- demption, may be the more easily induced to an exact appreciation of the Epistles, when they recollect that there are various passages in the Old Testament and in the Gospels which the Calvinistic divines consider as satisfactory proofs of their own system. " I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is come. He will guide you into all truth," (John xvi. 12, 13.) This address of our Lord to his apostles is commonly alledged in support, of the assertion, that additional doc- trines were to be propounded in the Epistles. That such cannot be the meaning of the pas- sage, the preceding inquiry as to the several articles of Christian belief has proved. If the Epistles do not contain any new article of faith, to new articles our Saviour did not allude. Nor in the articles of faith stated in the Epistles does there appear to be any point, which would be offensive to the known prepossessions and incli- nations of the disciples. To what particulars, then, did our Saviour allude ? To truths not indeed new, for the Scriptures of the Old Tes- tament had announced them, for repeatedly had he inculcated them himself; truths which, like his predictions of his own sufferings, and death, and resurrection, the apostles had frequently heard fi-om him, and still disbelieved ; truths in the highest degree offensive to their prejudices and their desires : that Christ was to be a light to lisfhten the Gentiles, no less tlmn the glory of the people of Israel : that the peculiar privi- leges of the Jews were at an end : that the Samaritan, the Greek, and the Ba/barian, were to stand on a level with the Israelite in the Cliris- tian Church, in the grace of the Gospel, in the kingdom of God. Allusion appears also to be intended to other very unexpected and un'svel- 320* NOTES ON THE ACTS AND EPISTLES. [Part XIL come facts ; that Christ did not purpose to en- throne himself in worldly sovereignty, and to constitute his apostles the great men of the earth : that it was not His will to restore at that time the kingdom to Israel. On the subject of the former class of par- ticulars the narrative of the Acts of the Apos- tles proves how great was the need of the instructive interposition of the Holy Ghost ; and with what energy the instruction was imparted. When tlie persecution, commencing with the death of Stephen, scattered the Christians from Judasa as far as Phoenicia, Cyprus, and An- tioch, they " went every where preaching the word to none (however, as it is emphatically added) but unto the Jews only," (Acts viii. 1, 4. and xi. 19.) When the Ethiopian was to be converted, it was the Spirit that said unto Philip, " Go near, and join thyself to this chariot," (Acts viii. 29.) When the messen- gers of Cornelius came for Peter, " the Spirit said unto him, ' Go with them, doubting noth- ing: for I have sent them,'" (Acts x. 20.) The language of Peter to Cornelius was that of a man recently overruled and enlightened. " God hath showed me that I should not call any man common or unclean." — "Of a truth I per- ceive that God is no respecter of persons : but in every nation, he that feareth Him and worketh righteousness is accepted with Him," ( Acts x. 28, 34, 35.) On his return to Jerusalem, when the Jewish converts reproved him for having as- sociated with the household of a Gentile, how did he vindicate himself? "The Spirit bade me go with them." — " What was I, that I could withstand God ?" (Acts xi. 12, 17.) When the hearers confessed the decisiveness of the au- thority, their expressions of submission were equally those of surprise : " Then hath God also to the Gentiles granted repentance unto life," (Acts xi. 18.) With respect to the speedy restoration of the kingdom to Israel, an event connected in the minds of the apostles with an earthly sovereignty on the part of Christ, and with earthly aggrandizement on their own ; though they pressed our Lord on the point to the very time of liis ascension, and then received from Him a reply, which, while it denied precise information, left them in suspense, (Acts i. 6, 7.): yet after the descent of the Holy Ghost on the day of Pentecost, we hear no more of the expectation. On the contrary, we hear the Holy Ghost negativing it by the inspired writ- ings of the apostles. St. James, in his conclud- ing chapter, apparently alludes to the impending desti'uction of Jerusalem. St. Paul anticipates the downfall, when he describes the Jews as "filling up their sins ;" and the wrath of God as " coming upon them to the uttermost." (1 Thess. ii. 16.) And the same Apostle, when led by his argument to dilate on their approach- ing dispersion and their subsequent restoration, treats of the two events in a manner which implies, that it wa.s by a long interval that they were to be separated, (Rom. xi.) The post, then, which the Epistles occupy in the sacred depository of Revelation is not that of communications of new doctrines. They fill their station as additional records, as inspired corroborations, as argumentative concentrations, as instructive expositions, of truths already revealed — of commandments already promul- gated. In some few instances a new circum- stance, collateral to an established doctrine, is added : as when St. Paul, in applying to the consolation of the Thessalonians the future resurrection of their departed friends, subjoins the intelligence, that the dead in Christ shall rise first to meet the Lord in the air, before the generation alive at the coming of our Saviour shall exchange mortal life for immortality. In the explication of moral precepts, the Epistles frequently enter into large and highly bene- ficial details. And as one of their principal objects at the time of their publication was to settle controversial dissensions, to refute here- sies, and to expose perversions of scriptural truth, they in consequence abound in discus- sions illustrating the nature and the scope of sound doctrine ; and guarding it against the false and mischievous interpretations of the ignorant, of the subtle, of the unholy. So he who rejects one portion of Scripture rejects all, for " all Scripture is given by inspiration of God." The New . Testament contains twenty-one Epistles, which are generally divided into two classes, those of St. Paul, and the Catholic Epistles. The latter are seven in number, and consist of the letters of St. James, Peter, John, and Jude ; these, as their title implies, were addressed to Christians in general. The re- maining fourteen were written by the Great Apostle of the Gentiles ; and they have been religiously preserved and enrolled from the earliest periods among the number of the Sacred Writings. It has been a matter of doubt, whether St. Paul be the author of the Epistle to the Hebrews ; but there are so many forcible reasons for attributing it to this Apostle, at least the matter of it, that its authenticity seems to be fully substantiated. With respect to the other thirteen, they are incontestably acknowl- edged as St. Paul's. It is true they have been rejected by various ancient heretics, by the Corinthians'', and par- ticularly by the Ebionites, who looked upon this Apostle as an apostate and forsaker of the Law ; but this is not surprising, as they were the dis- ciples of some false teachers, who maintained the necessity of the ceremonial Law. Marcion' "* Iren. lib. i, c. '26. Origen. Advur. CeJs. 1. 8. in fine. Euseb. Hist. Ercl. 1. 3. c. 27. Epiphan. Fibres. 30. sect. xvi. and xxv. Euseb. Hist. Eccl. 1. 4. c. 2[). ' Tertul. Cantr. Marc. 1. 5. Epiph. Hares. 42. Note 10.] INTRODUCTION TO THE EPISTLES. '321 received onl}' ten epistles of St. Paul, and de- stroyed many passages of them that overturned ills impiety. The Gnostics rejected the two Epistles to Timotliy-'', because the Apostle evi- dently alluded to these teachers in these words — "That they had erred concerning the faith," (1 Tim vi. 20, 21.) But although each of these heretics have rejected the Epistles of St. Paul, either wholly or in part, they have not ventured to deny that they were his ; so that their testimony is united to that of the whole Church, in attrib- uting them to this Apostle. Moreover the same style, the same doctrine, the same spirit, though they have been written after the space of fifteen or sixteen years, are throughout perceivable. Antiquity has made mention of some other works attributed to St. Paul. Eusebius speaks of a book entitled, The Jlds of St. Paul, which in one place he ranks among the doubtful' Scriptures, and in anotiier among the supposed'' Scriptures. There was likewise an Epistle to the Lnodiceans, which was in existence in St. Jerome's time, and which he affirms to be re- jected by every one'. Marcion had one of them of the same title ; but there is no doubt but that was the Epistle to the Ephesians, which was inscribed to the Laodiceans, in his Apostolic, that is to say, in his Collection of St. Paul's Epistles. There has also been brought from Asia, in these-'' latter ages, a Letter from the Church of Corinth to St. Paul, and an Epistle of St. Paul to the Corinthians. But the Armenians, through whom these two compositions have come down to us*^, acknowl- edge themselves that they are apocryphal. There are also the Epistles of St. Paul to Sen- eca, and of Seneca to St. Paul, which St. Jer- ome', contrary to his usual discrimination, seems willing to receive, although they are generally deemed spurious, and are without any marks of veracity. Eusebius was either not acquainted with them, or it is imagined did not consider them as worthy of mention. But with respect to the Epistles of St. Paul'", the same / Clem. Alexand. Strom. 1. 2. p. 383. «• Euseb. H^si. Ecc. 1. 3. c. 3. '■ Ibid, c. 2.5 — M' Tore n-doic. We have nothing remaining of this book but a fragment of a line or two, in the Latin version of a work of Origen, en- titled Principles, lib. i. c. 2. ' Hieron. De Scrip. Ecc. in Paulo. We have even at this present day an Epistle of St. Paul to the Laodiceans, which is nearly of the size of the Epistle to Philemon ; but it is doubtful whether it be that which St. Jerome had seen. J Usser in Notis ad Epis. Ign. ad Tral. pag. 70. '= Cotel in Notis ad Const. Apost. lib. vi. c. 26. p. 0.54. These two Epistles were printed in Armenia, and translated into Latin by Mr. Wilkins, a learn- ed Englishman. They are very short, and bear manifest marks of being supposititious. ' Hieron. De Scrip. Eccl. in Seneca. '" Hist. Ecc. lib. iii. c. 2-5. — xai Tuvra tih- iv ono- Inyoruiroic. Eusebius in this place speaks of four Gospels, of the Acts of the Apostles, of thirteen Epistles of St. Paul (for we must not here include the Epistle to the Hebrews), of one of St. John, a.nd of one of St. Peter. VOL. 11. *41 liistorian testifies, that they were universally acknowledged to be the work of that Aprstle. The Epistles of St. Paul are addressed to some Churclies or to some individuals with the view of instruction and edification, as Provi- dence furnished the occasion or the subjects. They record the doctrine the apostles preached ; the first heresies that arose in the Church ; the decision of various questions proposed to St. Paul ; some prophecies relative to future events ; excellent precepts of morality ; a sublime sys- tem of divinity ; the government of the apos- tolic Church ; the progress of the Gospel throughout the world ; the gifts that the Holy Gho.=t infused on its ministers, or rather on the faithful ; lastly, fine examples of zeal, courage, patience, disinterestedness, humility, charity, hope, and faith. It must also be remarked, that the Epistles of St. Paul, as Dr. Paley has proved at largo, serve to authenticate the history of the Acts, as the history of the Acts in their turn corroborate the Epistles ; which is of no trifling consequence in establishing the veracity and authority of these sicred writings. The excellent Epistles of St. Paul have been preserved for us with great integrity, as may be seen by comparing the ancient versions, and the quotations of the old fathers, with the ori- ginal text. The several readings or variations that have been collected from difl'erent manu- scripts, are not by any means so numerous as those that are found in the manuscripts of the Gospels; which perhaps may be attributed to the copyists, who having in mind the expres- sions of a different Evangelist, might easily refer them to that which they were transcribing. They seem indeed to have done it sometimes designedly, in order to clear one passage by another. This has less frequently happened in St. Paul's Epistles ; and among these various readings that remain, we dare assert, that there are none of them that can do any injury, either to the authenticity of those divine writ- ings, or to the apostolic doctrine which they inculcate. These Epistles have been long ranked in the order in which they at present stand. Epi- phanius", who censures Marcion for having over- turned this order, informs us that in his time the Epistle to the Romans was the first in all the authentic copies. He remarks only, that the Epistle to Philemon, which was the last in most of the manuscripts, was placed the thirteenth in some others ; and that in some the Epistle to the Hebrews was the tenth, and preceded the Epistles to Timothy, Titus, and Philemon. It is certain that the Epistles are not chrono- " Epiph. Hteres. 42. The Epistle to the Gala- tians was the first in the Apostolic of Marcion : the Epistle to the Romans was the fourth only. It is not known what order this heretic, pursued, for he placed the Second Epistle to the Thessalonians after the Epistle to the Romans, though they are certainly more ancient. 322* NOTES ON THE ACTS AND EPISTLES. [Part XII. logically arranged". The Epistle to the Gala- tians appears to have been the first written of them all : the Epistle to the Romans the eighth or ninth. The latter has probably been placed first, either on account of the preeminence of the city of Rome, or on account of the excel- lency of the Epistle itself, which has always been looked upon as St. Paul's masterpiece, and the most polished of the apostolic monu- ments. The Epistles were spread by slow degrees from one Church to another. St. Paul com- mands the Colossians (Coloss. iv. 16.) to send to the Laodiceans what he wrote to them, in order to be there read in the Church, and to cause to be read in theirs those they should receive from Laodicea. There is no doubt but that the Churches of the metropolitan cities sent authentic copies of the letters addressed to them from the apostles, to others of their province. Hence these letters passed to Churches more remote. The Christians, who diligently sought after those of the martyrs, did not assuredly neglect those of the apostles. It is evident, from the letter that Polycarp wrote to the Philippians, that they asked him for those of St. Ignatius. " I send you," says Polycarp, " the letters that Ignatius has written to me, and in general all those that I have, as you have commanded me''."' He means the letters that Polycarp, who was at Smyrna in Asia, might have collected, either from the apostles, or from the disciples of the apostles ; for he adds, " that they might be of use in strengthening them in patience and faith." With respect to the time in which the Epistles of St. Paul began to be dispersed, it is very difficult to mark it precisely, since there are very few complete records of that time remaining. Clement of Rome, who was con- temporary with the Apostle, has written a letter to the Church of Corinth, which is preserved, in which he speaks of the first Epistle of St. Paul to the same Church. " Receive," says he, " the Epistle of the happy Apostle St. Paul, what he has written to you at the time that you were only beginning to receive the Gospel'." He afterwards mentions the divisions with which the Apostle reproaches the Corinthians on ac- count of Cephas, ApoUos, and himself. There " St. Chrysostom has also remarked the same, in his Preface to the Epistle to the Romans ; and he adds, that, in the arrangement of the prophets, the chronological order has not been pursued. ^ Polycarp. Epis. ad Philip. This passage of Polycarp's letter is mentioned by Euseb. Ecc. Hist. lib. iii. c. 3C. ' Clem. Ep. ad Corinth, sect, xlvii. The Greek expression is iv ao/ij tdv ivuyye/'.iov, which I un- derstand to mean, " From the beginning of the preaching of the Gospel at Corinth." St. Paul makes use of the same expression in the like sense, (Phil. iv. 1.5.) See also the 37th and 49th sections bf St. Clemtafs lipiil. and compare 1 Cor. xii. und xiii, are, moreover, in this letter of St. Clement, some quotations, or manifest imitations of the Epistle to the Hebrews'', which prove, doubt- less, that he had seen that Epistle. St. Ignatius, bishop of Antioch, and a dis- ciple of the apostles, has written more letters, which Eusebius^ mentions, and of which, in these later ages, we have found the MSS., which do not appear to have been at all altered'. Writing to the Ephesians, he tells them, " You are the companions" of the faith of Paul, who has been sanctified, who has suffered martyr- dom, who has obtained the highest happiness, and who, throughout his Epistle, makes honor- able mention" of you in Jesus Christ." There is also another letter of St. Polycarp, the dis- ciple of St. John, where he quotes this remark- able passage of 1 Cor. vi. 2. " Do ye not know that the saints shall judge the world" ?" There are moreover in it some instructions for the deacons and deaconesses, evidently copied from those which St. Paul gave to Timothy and Titus respecting those persons. In general, Polycarp speaks of St. Paul's Epistles to the Churches that knew God, at a time'' when there was not as yet any Christian Church at Smyrna. This is what he sends to the Philippians re- specting the Apostle, " Neither I, nor any of my equals, were able to obtain the knowledge of the happy and glorious Apostle Paul who has been aforetime among you, those who lived then have seen him in person ; who has taught you the clear and true doctrine most exactly ; and who being absent wrote some letters to you, all which can now edify you in the faith, if you attentively consider them." These testimonies evince the Epistles of St. Paul to have been propagated at the period here spoken of. There is also a very decisive proof that they were dispersed before this period, as St. Peter, writing to the faithful Jews who were scattered through Asia Minor, speaks to them not only of the Epistles that the Apostle had addressed to the Churches of Asia, but even of those that he had written to others^, as of worlcs that were known-, and •" Sect. xii. xvii. xxxvi. and compare them with Heb. ix. 31, 37. and i. 3-7. ' Euseb. Ecd. Hist. lib. iii. c. 36. ' Ignatius ad Ephes. sect. xii. " S'lifiinrai. " What is here translated by making an honora- ble mention, is in the original f,rr,tiovivit i;,,or. Moreover there is to be found in the same Epistle some quotations from 1 Cor. and among others these words (chap, i.) irov aoipo? ; ttov oyLi;T)jTi,'c ; " Where is the Scribe ? where is the profound and subtle reasoner.' " "° Epist. Polycarp. ad Philip, sect. iii. See also sect. i. iv. vi. in the same Epistle ; and compare Eph. ii. 8. and 1 Tim. vi. 7, 10. Gal. iv. 7. Rom. xii. 17. and xiv. 10, 12. ^ The Latin version has (the Greek text of a part of this letter being lost,) A''ns autcm nan no- vernmus, which is understood of the Church of Smyrna, of others of Polycarp himself. y 2 Pet. iii. 15, 16. St. Peter appears in pitic- Note lO.j INTRODUCTION TO THE EPISTLES. *323 ■which they might then peruse. It is likewise evident, in reading tliese compositions of tJie first ages of Cliristianity, tliat the Epistles of the apostles were communicated immediately to the neighbouring Churches by those who had received them, and passed slowly to the Churches more remote. Eusebius has ob- served', that Papias, bishop of Jerusalem, has quoted the earliest Epistles of St. Peter and St. John. Polycarp refers often to the first Epistle of St. Peter. Each of them was in Asia. There are, however, no evident quota- tions from the Epistle to the Romans, which having been sent into tlie west, passed very late into the east, and therefore could not have been so early recognised. The eloquence of St. Paul does not consist in the style only. It consists in the sublimity of thoughts, in the force of reasoning, in the ad- mirable use he makes of the Scriptures, in the boldness and brilliancy of expression, in the justness of images, and in the multiplicity and beauty of figures. He is animated, cogent, rapid, compact ; frequently abrupt ; often led away from liis subject by an accidental word or expression, and returning to it again without the usual forms of connection : in other places he is pathetic, affecting, moving, and ever displaying that tender love and unction of the Holy Spirit, with which he was affected. He knew how to unite authority with com- placency, and all the meekness of the Apostle St. John, with the severity of tlie Baptist ; but, as has been remarked, his style is in many places extremely negligent". St. Jerome speaks on this point with great freedom'' ; he gives him, nevertheless, in other respects, the greatest praise ; as well as Eusebius^ who does not hesitate to declare that St. Paul has surpassed all the other apostles, both in thought and ex- pression. His excessive zeal leads him into many particularities. He abounds in broken sentences, and the most constrained metaphors, which occasion many and repeated difficulties. To account for his own declaration of himself, that when he should be rude and as an idiot with respect to speech, he was not with respect to knowledge*, it must be remembered that he ular to mean the Epistle to the Hebrews in the 15th verse ; for though it were addressed to the Hebrews of Judasa, it related, in general, to all the faithful of that nation. He speaks in the 16th verse of some other Epistles of St. Paul — " In all his Epistles," &c. " Euseb. Hist. Ecc. lib. iii. c. 39. in fine. " See some examples of it — Rom. ii. 26. xi. 16. Eph. ii. 1-5, &c. ' Hieron. Comment, in Ep. ad Ephes. cap. 3. initio Epist. 151. ad Algas. Quaest. 10. ' Euseb. Hist. Ecc. lib. iii. c. 24. nurTwr h ica- (ia/T;iEu»i Auyaiv ^(.'i arojraroc, rot\uao[ ts iy.arwraroc. Clemeiit of Alexandria often gives the title of " this Illustrious Apostle," " this Divine Apostle," to St. Paul — yei'iaroc '^rronToXoc, ^(nniftog '.A/io- atvXoc. Strom, lib. i. p. 316. ii. p. 420, &c. "* 8 Cori xi. G.^ ladeed, Sti Jerome obflervea oh was born in the city of Tarsus', where the Greek language was not very pure, and that the Hebrew, or Syriac language, being as familiar to him as the Greek, his style was consequently less polished ; and is frequently mixed with Hebraisms, which render it a little harsh. He makes use also of some Greek particles in a sense we may term Hebraic, on which account they have not always determinate significations. Many of the illustrations of St. Paul are traceable to his private life and circumstances. Tarsus, where he was born, was one of the most celebrated places of exercise then in Asia ; and, as Dr. Powell observes, apud Bow- yer, p. 432, there is no matter from which the Apostle borrows his words and images more than from the public exercises. He frequently considers the life of a Christian as a race, a wrestling, or a boxing ; the reward which good men expect hereafter, he calls the prize, the victor's crown ; and when he exhorts his disci- ples to the practice of virtue, he does it usually in the very same terms in which he would have encouraged the combatants. From the Apostle's countiy we descend to his family, and here we find another source of his figurative expressions. His parents being Roman citizens, words or sentiments, derived from the laws of Rome, would easily creep into their conversation. No wonder then that their son sometimes uses forms of speech peculiar to the Roman lawyers, and applies many of the rules of adoption, man- umission, and testaments, to illustrate the counsels of God in our redemption. Nor are there wanting in St. Paul's style some marks of his occupation. To a man employed in making tents, the ideas of making camps, arms, armor, warfare, military pay, would be familiar ; and he introduces these and their concomitants so frequently, that his language seems to be such as might rather have been expected from a soldier, than from one who lived in quiet times, and was a preacher of the Gospel of peace. When we consider these things, with the others that have been already mentioned, there will remain nothing that is peculiar in St. Paul's manner of writing, of which the origin may not easily be discovered. Pie pursues an idea that presents itself, and leaves for a moment the main one to return to it again afterwards. With this, there are frequent ellipses, or words understood, which must be supplied either by what has preceded, or by what follows. In the parallel which he this passage — " Illud, quod crebro diximiis, etsi imperitus sermone, non tamen scientia, nequaquam Paulum de humilitate, sed de conscientice veritate dixisse, etiam nunc approbamus." Hieron. ubi supra. He allows, nevertheless, St. Paul to pos- sess Syrian or Hebrew eloquence. ' " Quern sermonem cum in vernaeula lingua habeat disertissimum, quippe Hebrffius ex Hebra^is, et eruditus ad pedes Gamalielis, viri in lege doc- tissinai, se ipsum interpretaji cupiens iavolviturj" &c.' ^ —'■^-~'-''-- 324* NOTES ON THE ACTS AND EPISTLES. [Part XII. draws, in the fifth chapter of the Epistle to the Romans, between Adam, the author of sin and condemnation, and Jesus Christ, the Author of justification and life, his style is so concise and so elliptic, that a mere literal translation, with- out any supplement, would be not only barbarous but unintelligible. It is the same in the four- teenth chapter of the First Epistle to the Cor- inthians, where the turn and the construction of the original is obliged to be changed, and som3 words added in italics (that the reader may be able to distinguish what does not belong to the text), before the Apostle's meaning can be properly understood. The subjects of which he treats add also to the obscurity of the Epistles of St. Paul. He discusses things which were only known at his time, and he answers some objections, which he sometimes only mentions. All this, however, is no reason why the meaning of St. Paul may not be sufficiently clear in every essential point. The only thing necessary, is to find out whether every interpretation that can be given to the words is true in tlie end, and agrees with the doctrine of Christianity. The obscurity again that is met with in these Epistles arises, very often, from commentators, who press some words too far, which they lay as foundations on which they build ill-founded systems, because they do not pay sufficient attention to the design of the author, and to the general system of religion, which ought to serve as a light to clear up dark passages. St. Paul had been brought t:p in the school of Gamaliel, and had been instructed in all the learning of the Jewish theology. This was the knowledge in highest esteem among the nation. " We reckon as wise among us," says Josephus-'', " those only who have acquired so thorough a knowledge of our Laws, and the Holy Writings, as to be capable of explaining them; which is a circumstance so rare, that scarcely two or three have succeeded in it, and deserved that honor." This knowledge, however, is what St. Paul has termed Judaism, in which he testifies himself, that he had made very great progress, Gal. i. 14. Hence it is that so many more vejtiges of this theology are visible in his writings, than in those of the other apostles ; and that many of his arguments against the Jews are drawn from their own books^, and from their own expositions of Scripture. His quotations from tbe Old Testament are, for the most part, taken from the Septuagint version. This version was received by the Jews, who were called Hellenists, and who were dispersed among the Greeks, speaking their language. It is to these Jews, and tlie Gentiles / Joseph. Jintiq. lib. xxii. last chapter. * " Haud inusitata res est passim in Novo In- Btrumento, quin Christus et Apostoli Judceos e suis ipsorum Soriptis et concessionibus redarguant." Lightfoot, torn. ii. p. 117. who had embraced the Gospel, that St. Paul has written all his Epistles, except the Epistle to the Hebrews. But besides the quotations from Scripture, there are some others that, according to the testimony of the ancients, are taken from some apocryphal book of the Jew s. The apostles having a " spirit of discrimination," had the power of separating the true from the i'alse, that was to be met with in those books, and they quoted them without mentioning the books themselves. However, we may here make use of a very wise observation of St. Jerome'', that it is by no means necessary to refer always to those apocryphal books, in order to find out St. Paul's allegations ; that it cannot be found in the same terms in the canonical books, because in quoting Scripture he sometimes unites many passages together, without distin- guishing what is taken from one prophet from that whicli is taken from another, and because he rather relates the sense than the words. His interpretation of the Old Testament is most commonly mystical, and what St. Jerome calls sensus reconditi, hidden meanings. The Jews, who studied the Holy Scriptures, were persuaded that beside the sense tliat naturally presented itself to the understanding, there was a concealed sense, a spiritual sense, which was the principal object of their study. They were consequently very much infatuated with alle- gories, in which they were imitated in a danger- ous degree by some of the Christian teachers and fathers. This method of explaining the Scriptures being authorized, the Apostle has made use of it under the divine direction. The Jews could apply only to their Sacred Books their own particular and ordinary knowledge, whereas the apostles had received the spirit of prophecy, that is to say, the gift of explaining the ancient oracles, and they trusted their interpretations less to reason, than to a demon- stration of spirit and power. They had the key of those sacred sayings, those " hidden mysteries," whose mystical senses, however vague and uncertain before, were made valid in the mouths of the apostles, on account of the gifts of prophecy and miracles. We must discriminate in the passages which St. Paul quotes from the Old Testament, be- tween those that are only allusions and appli- cations, and those which are mentioned as oracles, which serve as proofs. Thus, when the Apostle applies to Gospel justification, what iMoses has said respecting the Law, " Say not '' " Hoc autem totum nunc ideoobservavimus, ut etiam in ceteris locis sicubi testirnonia quasi de prophetis et de veteri testamento ab apostolis usur- pata sint, et in nostris codicibus non habentur, nequaquam statim ad Apocryphorum ineptiaS et deliramenta recurramus ; sed sciamus ea quidem scripta ease in veteri testamento, sed non ita ab apostolis edita, et sensum magis usurpatum, nee facile nisi a studiosis posse ubi scripta sunt inve- niri."— Hieron. Comm. in Ep. ad Epki chi v. b. i. Note 10.] INTRODUCTION TO THE EPISTLES. *325 in your liearts, or in yourselves, Wlio shall ascend to heaven ?" it cannot be imagined that this is a prophecy, of which he discovers the profound and concealed sense. It is a mere application of what has been said of the Law, to the Gospel: but a very beautiful and just application. The same may be observed of these words of the nineteentli Psalm, "Their words are gone out to the ends of the earth," which were said of the stars, and which St. Paul applies to the ministers of the Gospel. From the internal evidence afforded by the Epistle itself— from the general testimony of antiquit}' — and the arguments both of Michaelis and Macknight, I am induced to place this Epistle to the Galatians before the others ; and assign the year 49 or 50 as its date. Semler quotes and approves the opinion of another German writer, that the Epistle was written before the council of Jerusalem. I have not been able to procure the work to which he alludes, neither can I discover sufficient argu- ments to confirm his opinion. Various opinions have been entertained by the learned, as to the date of this Epistle. Theodoret thought it one of those epistles which the Apostle wrote during his first confine- ment at Rome, in which he is followed by Lightfoot and others. But seeing in the other epistles which tlie Apostle wrote during his first confinement, he hath often mentioned his bonds, but hath not said a word concerning thern in this, the opinion of Theodoret cannot be admitted ; because there is nothing said in t!.e Epiitle to the Galatians of St. Paul's having been in Galatia more than once. L'Enfant and Bsausobre think it was written during his long abode at Corinth, mentioned Acts xviii. 11., and between his first and second journey into Galatia. This opinion Lardner espouses, and assigns the year 52 as the date of tiiis Epistle. The author of the .l/isce^Zanea Sacra, who is followed by Benson, supposes it to have been written from Corinth. Capel, Witsius, and Wall, say it was written at Ephesus, after Paul had been a second time in Galatia. See Acts xviii. '23. and xix. 1. Fabricius thought it was written from Corinth during the Apostle's second abode there, and not long after he wrote his Epistle to the Romans. This likewise was the opinion of Grotius. MUl places it after the Epistle to the Romans, but supposes ittn have been written from Troas, while the Apostle was on his way to Jerusalem with the collections ; to which he fancies the Apostle refers. Gal. ii. 10., and that the brethren wlio joined him in writing to the Galatians (i. 2.) were those mentioned Acts xiii. 1. Beza, in Lis note on Gal. i. 2., gives it as his opinion, that the brethren who joined St. Paul in his letter to the Galatians, were the- eldership of tlie Church at Anticch, and that it was written VOL. II. in that city, in the inten-al between Paul and Barnabas's return from Paul's first apostolical journey, and their going up to Jerusalem to consult the apostles and elders concerning the circumcision of the Gentiles. TertuUian, as Grotius informs us in his Preface to the Gala- tians, reckoned this one of Paul's first epistles. jNIacknight's opinion is, that St. Paul's Epistle to the Galatians was written from Antioch, after the council of Jerusalem, and before Paul and Silas undertook the journey in which they delivered to the Gentile Churches the decrees of the council, as related Acts xvi. 4. To this date of the Epistle he is led by the following circumstances : — the earnestness with which St. Paul established his apostleship in the first and second chapters of this Epistle, and the things which he advanced for that purpose show that the Judaizers, who urged the Gala- tians to receive circumcision, denied his apos- tleship ; and, in support of their denial, alleged that he was made an apostle only by the Church at Antioch, and that he had received all his knowl- edge of the Gospel from the apostles. This the Judaizers might allege with some plausi- bility, before Paul's apostleship was recognised at Jerusalem. But after Peter, James, and John, in the time of the council, gave him the right hand of fellowship, as an apostle of equal authority with themselves, and agreed that he should go among the Gentiles, and they among the Jews, his apostleship would be called in question no longer in any Church, than while the brethren of that Church were ignorant of what had happened at Jerusalem. We may therefore believe, that immediately after the council, the Apostle would write his Epistle to the Galatians, in winch he not only gave them an account cf his having been ac- knowledged by the three chief apostles, but related many other particulars, by which his apostleship was raised beyond all doubt. This argument, however, does not prove that the Epistle was necessarily written, as the learned author supposes, at Antioch, though it might be written not long after the council. Macknight's second reason is taken from the inscription of the Epistle, in which it is said, that all the brethren who were with St. Paul joined him in writing it. For as the only view which any of the brethren could join the Apostle in writing to the Galatians, was to attest the facts which he advanced in the first and second chap- ters, for proving his apostleship, the brethren who joined him in writing it must have been such as knew the truth of these facts. Vv'herefore they could be neither the brethren of Corinth, nor of Ephesus, nor of Rome, nor of Troas, nor of any other Gentile city, where this Epistle has been dated, except Anticch. As little could they be the brethren who accompanied the A..postle in his travels among the Gentiles, as Hammond coni^cfures. F.^r none of thsm, except Silas, 326* NOTES ON THE ACTS AND EPISTLES. [Part XII. had any notice of the facts advanced in this Epistle, but what they received from the Apostle himself; so that their testimony was, in reality, the Apostle's own testimony. The only breth- ren who could bear effectual testimony to these things were those who lived in Judsea and its neighbourhood, particularly the brethren of An- tioch, who, by their intercourse with those of Jerusalem, must have known what happened to St. Paul there, as fully as they knew what hap- pened to him in their own city, where he had resided often and long. I therefore have no doubt that the Epistle to the Galatians was written from Antioch, and that the brethren who joined St. Paul in writing it, were the brethren there, whose testimony merited the highest credit. For, among them were various prophets and teachers, whose names are mentioned, Acts xiii. 1., with others of respectable charac- ters, whose place of residence, early conversion, eminent station in the Church, and intercourse with the brethren in Jerusalem, gave them an opportunity of knowing St. Paul's manner of life before his conversion. His being made an apostle by Christ himself — his being acknowledged as an apostle by his brethren in Jerusalem — his teaching uniformly that men are saved by faith, without obedience to the Law of Moses — his having strenuously maintained that doctrine in the hearing of the Church at Antioch — his hav- ing publicly reproved St. Peter for seeming to depart from it, by refusing to eat with the con- verted Gentiles ; and that on being reproved by St. Paul, St. Peter acknowledged his miscon- duct, by making no reply. All these things the brethren of Antioch could attest, as matters which they knew and believed ; so that, with the greatest propriety, they joined the Apostle in writing the letter wherein they are asserted. Dr. Macknight, however, has omitted to ob- serve that the circumstances of St. Paul's con- version, preaching, and call to the apostleship, were known to all the brethren, whether of Rome, Corinth, Ephesus, or any other place ; and therefore the testimony of any who were well acquainted with these facts would be sufficiently satisfactory to the Galatian converts. It is not necessary therefore to suppose that the brethren who are mentioned in the inscription of the Epistle, must have been of Antioch. Dr. Macknight's third argument for the early date is derived from the omission by St. Paul of his usual command, that the persons to whom he wrote should " remember the poor." This is evidently an unsafe mode of reasoning. When the Apostle wrote his Epistle to the Galatians, he had heard of the defection of some of them from the true doctrine of the Gospel. This defection he represents as having hap- pened soon after they were converted, Gal. i. 6. " I marvel that ye are so soon removed from Him who called you into the graoe of Christ." But if the Epirtle to the Galatians wtki written either from Rome, during the Apostle's first confinement there ; or from Corinth, during his eighteen months' abode in that city ; or from Ephesus, where he abode three years ; or from Troas, in his way to Jerusalem with the collec- tions, the defection of the Galatians must have happened a considerable time after their con- version, on the supposition that they were first called when Paul and Barnabas went into their country from Lycaonia. Wherefore if the Apostle's expression, " I marvel that ye are so soon removed," is proper, the Epistle to the Galatians could not be written later than the in- terval between the council of Jerusalem and the Apostle's second journey into the Gentile coun- tries with Silas, when they delivered to the Churches the decrees of the council. These arguments seem to prove, that the Epistle to the Galatians was written soon after the council of Jerusalem : the exact time seems, however, to be more satisfactorily ascertained by Michaelis, who has assigned it to some part of this second apostolical journey, before St. Paul eame to Berea, where the brethren appear to have left him. St. Paul's first visit to the Ga- latians was not long after the council which liad been held in Jerusalem, as appears from Acts xvi. 4, 5, 6. " And as they (namely, Paul and Silas) went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Je- rusalem. And so were the Churches established in the faith, and increased in number daily. Now, when they had gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," &c. From this passage we see that St. Paul preached the Gospel in Galatia ; for the pro- hibition was confined to the Roman proconsular province of Asia, to which Galatia is here op- posed. This is further confirmed by Acts xviii. 23., where St. Luke relates, that St. Paul again visited Galatia, strengthening his disciples, so that converts must have been made on his first visit'. Now let us follow St. Paul on his first journey from Galatia to Berea, in Macedonia, where he seems to have arrived in the same year, and we shall be convinced that he wrote his Epistle to the Galatians upon this journey. When he left the Galatians he was accom- panied by several brethren, namely, by Silas (or Silvanus), Acts xv. 40. by Timothy, chap, xvi. 3., and perhaps by others. This circum- stance is particularly to be noted. They trav- elled through Mysia to Troas, ver. 8., where St. Paui had a remarkable dream, which induced him to go into Macedonia. Before he left Troas, St. Luke was added to St. Paul's other companions, and in their company he travelled • Macknight's Preface to the Galatians, vol. iii. p. 84, (to. — Marsh's Michaelis, vol. iv. p. 9. chap, xi. — Hales's Jlndysis of Chrom)Utgy,voh ii. part ii. p. 1117. Note 10.] IXTRODUCTIOX TO THE EPISTLES. *.327 to Philippi, ver. 11, 12., -where he preached the Gospel, ver. 13-40., and thence to Thessalonica, chap. xvii. 1-9. ; here some of the brethren appear to have left St Paul, and he travelled ■\rith Silas alone to Berea, ver. 19. When he was no longer in safety here, he left Galatia, Silas remaining, and went to Athens, so that when he arrived in that city, none of the bretliren were with hira, in whose company he had travelled from Galatia. Now St. Paul's Epistle to the Galatians is written not only in his own name, but in the name of all the brethren who were with him. Who, then, were these brethren ? Were they known or unknown to the Galatians ? St. Paul would hardly have written to them in the name of the brethren who were with hira, without determining who those brethren were, unless they had been the same who attended when he left Galatia, and who therefore were known to the Galatians without any farther description. Conssquently this Epistle must have been written before St Paul separated from these brethren, that is, before he left Thessalonica. " Whether it was written in this city, or before he arrived there, I will not," says Michaelis, " attempt to determine ; but it certainly was written daring the interval which elapsed be- tween St. Paul's departure from Galatia, and his departure from Thessalonica," Again, St. Paul, in the two first chapters, gives the Galatians a general review of his life and conduct from his conversion, to the apos- tolic council in Jerusalem, and at the farthest to his return to Antioch. Here he breaks off his narrative. It is probable, therefore, that from that time to the time of his writing to the Galatians, nothing remarkable had happened except their conversion. Lastly the suppo- sition that St. Paul wrote to the Galatians at the period wliich I have assigned, accounts more easily than any other for St Paul's men- tioning to the Galatians, that he had not obliged Titus to undergo the rite of circumcision, namely, because he had obliged Timothy to submit to it immediately before his first visit to the Galatians ; and St. Paul's adversaries had appealed, perhaps, to this, in support of their doc- trin?, that the Levitical Law should be retained. "The particular year of the Christian sera," continues Michaelis, " in which the Epistle to the Galatians was written, it is difficult to determine with precision ; though we are especially interested in the date of this Epistle, because it appears from chap. iv. 10., that the Galatians were on tlie point of celebrating the Jewish sabbatical year, and in that of their seduction by the Jewish zealots, of leB.ving their lands uncultivated for a whole year, though the Law of Moses on this article could not possibly extend to Galatia." '•What Michaelis conjectured," saj-s Dr. Hales, "but was not able to establish, from tis discordant systems of chronology in his time, may be now proved. The first year of our Lord's public ministry, A. D. 28, was a sab- batical year, and also a jubilee." Therefore A. D. 49, which was 3X7 = 21 years after, was also a sabbatical year. It is more probable, however, that the Epistle was not written during the sabbatical year itself, in which Paul attended the council of Jerusalem, (Acts xv. 2.) but rather the year after, A. D. 50, during the Apostle's circuit through the Churches of Syria and Cilicia, to confirm them in the faith, and to communicate to them the apostolical decree, (Act? XV. 33-41. and xvi. 4.) and to this year 1 have assigned it. To understand the design of this Epistle, we must take into consideration certain opinions which were prevalent in the apostolic age. The Jews believed that God demanded im- plicit obedience to the Law of Moses— that this obedience would justify them, or place them, with respect to God, in the same situation in which they would have been, if they had not transgressed ; and it had the power of obtaining for them also eternal life. They thought that man was not so fallen, but that he was of him- self able to obey the Law, and thus fulfil the conditions on which eternal life was promised. These opinions were so blended in the minds of the Jews with undoubted trutlis, that it would have been difficult to have answered them satis- factorily, unless by divine inspiration. The Apostle, however, proves by irrefragable argu- ments, both here, in his Epistle to the Galatians, and in his Epistle to the Romans — that the justification of man could not be accomplished by his own obedience. It was utterly impos- sible that man could fully and satisfactorily obey the demands of a law, which was designed rather to convince men of sin, and enforce upou them the conviction that something more was necessary to obtain the favor of God, and that the ceremonies of their Levitical Law were only typical of some better and more perfect salvation : the Law was as a servant, leading them as children from the painfulness and bondage of school, to the glorious liberty of the sons of God and heirs of heaven. In opposition to this Judaizing heresy, St. Paul addresses the GJialatiaiis, and endeavours to convince them, by a masterly train of argu- ment, that the doctrine of salvation by faith alone is the doctrine of Scripture. After having established his apostolical commission against the attacks of the false teachers, he asserts, that as the Law has no power to give life, it is useless to compel the Gentiles, or tlie Christian converts, to conform to the fuU observance of the ceremonial Law. He assures them no flesh can be justified by the Law, but by the faith of Christ Jesus, for if righteousness come by the Law, then Christ shall be dead in vain ; and he proves the superiority of ths new coven^at, b.y 328* NOTES ON THE ACTS AND EPISTLES. [Part XII. referring to those gifts they had received from the Holy Spirit since their admission into the Christian dispensation. He further assures them, that the Christian covenant was founded on the promise given to Ahraham and to his seed, which was made and confirmed by God in Christ, four hundred and thirty years before the Law ; therefore it was not possible that the Law should disannul or make the promise of a redeeming Saviour of Isaac's line of none effect. If, then, the Gospel was preached before unto Abraham, and we through him (and not through the Law are to be blessed), we must inquire into that faith which rendered this eminent father acceptable in the sight of his Almighty Creator. " He believed God, and it was accounted to him for righteousness." Christ himself declares, that Abraham saw his day afar off, and was glad — . like the holy martyrs of the Christian dispen- sation, the faithful Abraham was called to give an evidence of his integrity, by the most painful of all human sacrifices — he was required not indeed to offer up himself, but his son, his only son, the beloved companion of his age, in whom all the blessings and promises of God were to be fulfilled, and from whom the Saviour of the world was to be born — without any revelation as to the manner in which this apparently contradic- tory command could be made to agree with the former important predictions. His faith was "the substance of things hoped for — the evi- dence of things not seen." He understood the promise conveyed in those gracious words — "In thee shall all nations be blessed." He knew that the same Almighty Being who gave life could restore it ; and in this faith he acted ; he took the knife, and in the full assurance of faith, the father prepared to become the slayer of his only son, " accounting," as the Apostle tells us, " that God was able to raise him up even from the dead," (Heb. xi. 19.) Abraham was justified by his faith, and by works was his faith made perfect ; and if we would become his children, we must give the same evidence of our sincerity and faith. We must declare our faith by our works. Macknight remarks on this subject, referring to the Epistle of St. James, that faith and works are inseparably connected as cause and effect; that faith, as the cause, necessarily produces good works as its effect, and that good works must flow from faith, as their principle ; that neither of them, separately, is the means of our justifi- cation, but that, when joined, they become effectual for that end. Wherefore, when in Scripture we are said to be "justified by faith," it is a faith accompanied by good works. On the other hand, when we are said to be justified by works, it is works " proceeding from faith." Therefore, in this Epistle, St. Paul must be considered as arguing against the possibility of salvation or justification by works of the Law, while he enforces, by the example of Abraham, the necessity of good works on the principle of a well-grounded or justifying faith on the Son of God. This doctrine of justification, however, has been infinitely discussed and controverted — many depreciating good works in favor of faith alone ; but this error frequently arises through want of a proper consideration of the Apostle's arguments. It is dangerous, so far as it checks exertions, and insidiously draws men from those outward forms which are the landmarks of religion. Under the pretence of encourag- ing, it destroys internal religion ; by represent- ing it as a system of pious feelings, which are independent of those outward ordinances which were ordained by Christ himself. The whole system of revelation corroborates the view here taken of "justification by faith." It is illus- trated by all the eminent characters of the Old Testament, and is confirmed in the New, by the parables and actions of our Lord himself. It will excite surprise among those who are interested in theological studies, that I have made little or no use of the labors of two writers, who of late years have paid great attention to these Epistles — Mr. Belsham, and Dr. Semler of Halle. My reasons shall be briefly given : — I am unwilling to occupy the time of the reader with difficulties and objections, which are not generally known, merely to refute them. Both these theologians have deviated so widely from the beaten track, that the Chris- tianity which they have deduced from the Inspired Writings bears no similarity to that which is received, and has ever been received, by the Christian Church. The Protestant Churches have been long divided upon the question of Church government ; the Church of Rome, and the Protestants in general, have been divided concerning several articles of faith and discipline ; but all these have hitherto maintained, and I trust will long maintain, the doctrines of the Atonement and Divinity of Christ ; the Inspiration of Scripture, and its freedom from error. Both of these writers deny the whole of these fundamental truths. Ssmler considers the New Testament as any other uninspiredbook, and expresses his surprise that we should pay regard to the Jewish mytho- logy, which abounds in it ; and Mr. Belsham reproves St. Paul for false and incorrect rea.- soning. It is not my wish to direct attention to these works ; one quotation from each, which I now subjoin, will sufficiently justify me in saying, that as the principles upon which we proceed are so diametrically opposite, it will be better to reserve for another opportunity the discussion of the good or evil to be found in their labors'. ■' '■■ Nemo porro retinet aut tuetur istam explica- tionem beneficii, quo Christus nos affecit, suscepto isto supplicio crucis : quo diabolum fefellisse et Note 11.] NOTES ON THE EPISTLE TO THE GALATIANS. *329 Note 11.— Part XU. ox ST. Paul's silence respf.cti>'g the apos- tolic DECREE. That is, as St. Chrysostom observes, "by setting up that Law which I allow God has abolished;" for if, as the Apostle argues, the Jewish Law can give salvation, then Christ is the minister of sin, as encouraging us to seek justification through him ; or, as the preceding verje (17,) may be read without an interroga- tion — "If we be sinners in seeking to be justi- fied by Christ, then Christ is the minister of sin." God forbid. But as a Christian 1 am dead to the Jewish or ceremonial Law, and I live by the fiith of the Son of God, who gave himself for ms. — See also Pyle's Paraphrase, vol. ii. p. 14. " As the professed design of the Epistle was to estiblish the exemption of the Gentile converts from the Law of Moses, and as the apostolic decree pronounced and confirmed thit exemption, it may seem extraordinary,'' says Dr. Paley, " that no notice whatever is taken of thit determination by St. Paul on the prssent occasion, nor any appeal made to its authority. Much, however, of the weight of this obj action, which applies also to some other of the Apostle's Epistles, is removed by the following reflections : — 1. It was not St. Paul's manner, nor agreeable to it, to resort or defer mucli to the authority of the other apostles, especially whilst he was insisting, as he does generally throughout this Epistle insist, upon his own original inspiration. He who could speak of the very chiefest of the apostles in such terms as the following — ' Of those who seemed to be somewhat (whatsoever they were it maketh no matter to me), God accepteth no man's person, for they who seemed to be some- what in conference added nothing to me ' — he, I say, was not likely to support himself by their decision. 2. The Epistle argues the point upon principle ; and it is not perhaps more to be wondered at, that in such an argument St. Paul should not cite the apostolic decree, than it would be that, in a discourse designed to prove the moral and religious duty of observing the Sabbath, the writer should not quote the thir- teenth canon. 3. The decree did not go the ,ength of the position maintained in the Epistle ; the decree only declares that the apostles and vicisse, mortisque istud tam antiquum imperium disjecisse, et primi peccati funestam poenam sus- tulisse dicebatur ; licet antiqua sit, et multa per se- cula continuata fuerit ilia explicatio, multisque de- elamandi artificiis exornata, a Gra»cis Latinisque rhetoribus." — Sem\er. Prolegom. ad Galatas, p. 202. — Belsham, Ore the Epistles — " Such is the train of the Apostle's reasoning, the defect of which need not be pointed out." — Vol. i. p. 112. "This ar- gument of St Paul appefars tome irrelevant and in- conclusive." Vol. i. p. 105, with many others. VOL. II. *42 elders at Jerusalem did not impose the obser- vance of the Mosaic Law upon the Gentile converts, as a condition of their being admitted into the Christian Church. One Epistle argues that the Mosaic institution itself was at an end, as to all effects upon a future state, even with re- spect to the Jews themselves. 4. They whose error St. Paul combated, were not persons wlio submitted to the Jewish law because it was im- posed by the authority, or because it was made part of the law of the Christian Church ; but they were persons who, having already become Christians, afterwards voluntarily took upon themselves the observance of the Mosaic code under a notion of attaining thereby to a greater perfection. This, I think, is precisely the opinion which St. Paul opposes in this Epistle- Many of his expressions apply exactly to it — ' Are ye so foolish.' having begun in the Spirit, are ye now made perfect in the flesh ? ' (chip, iii. 3.) 'Tell me, ye that desire to be under the Law, ye do not hear the Law ? ' (chap. iv. 21.) 'How turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage?' (chap. iv. 9.) It cannot be thought extraordinary that St. Paul should resist this opinion with earnestness ; for it both changed the character of the Christian dispen- sation, and derogated expressly from the com- pleteness of that redemption, which Jesus Christ had wrought for those that believed in him. But it was to no purpose to alledge to such persons the decision at Jerusalem, for that only showed they were not bound to these obser- vances by any law of the Christian Church. Nevertheless they imagined there was an efficacy in these observances, a merit, a recom- mendation to favor, a ground for acceptance with God, for those who complied with them. This was a situation of thought to which the tenor of the decree did not apply. Accordingly St. Paul's address to the Galatians, winch throughout is adapted to this situation, runs in a strain widely different from the language of the decree — ' Christ is become of no effect unto you, whosoever of you are justified by the Law,' (chap. V. 4.), whosoever places his dependence upon any merit he may apprehend to be in legal observances. The decree had said nothing like this ; therefore it would have been useless to liave produced the decree, in an argument of wliich this was the burden. In like manner as contending with an anchorite, who should insist upon the severe holiness of a recluse, ascetic life, and the value of such mortifications in the sight of God, it would be to no purpose to prove that the laws of the Church did not require these vows, or even to prove that they expressly left every Christian to his liberty. This would avail little towards abating his esti- mation of their merit, or towards settling the point in controversy.'' *BB* 330* NOTES ON THE ACTS AND EPISTLES. [Part XII. Note 12.— Part XII. We are all justified by a religious faith in the promises of God, like that of faithful Abra- ham, producing good works ; and not by the rigid observances of all the rites of a typical law, which exacted an undeviating conformity, under the penalty of death, which it had not the power to redeem. Had the Jewish dispensa- tion continued, the Gentiles could not have been united with the Jews, as the children of promise, but must have remained with them the children of law, and of bondage. Note 13.— Part XII. ' Lord Barrington, in an ingenious disser- tation on this much-discussed passage, sup- poses the word Christ here signifies "anointed," as it does in Ps. cv. 15. " Touch not mine anointed," (rendered Xqkjtovc, according to the LXX), and Heb. xi. 26. That the seed, or the one seed, Gal. vi. 16., signifies all those of the works of the law, and of faith, who are made one by being anointed with one Spirit, or by being baptized into one Spirit, as the one Spirit of the one Lord (Mediator), and of one God, even the Father. But the covenant, or the promises that God made to Abraham, he made to his seed, (Gen. xiii. 16., xvii. 7, 8., and xxii. IS.), then it cannot be two seeds ; for, says he, that one seed is Christ, or the two different sorts of people, Jews and Gentiles, considered as one, being anointed with the same spirit, and therefore the promises and blessings belong to the Gentiles, who are of the one seed of faith, and have by it received the Spirit, as well as the Jews. If then it should be asked, why was the law added ? St. Paul answers, it was added to show the Israelites the punishment due to transgression, that they, see- ing themselves so manifestly concluded under sin, by the frequent breaches of the numerous laws they were under, which were often fol- lowed by death, might be led by the Law to the Gospel, which promised them righteousness and life. But this law was only added till that one seed should come, to whom the promise of life and blessedness is made; whicli one seed is composed of a body of Jews and Gentiles, by one faith in one God, through one Lord, and by one Spirit. The believing Jews receiving the Spirit first after Christ's ascension, and after- %vards the Gentiles, both idolatrous and devout. "Now," argues the Apostle, "the law was ordained by angels in the hand of a mediator," (v. 19.), Moses. But still, says he, the law could not vacate the promise made to Abraham, and his seed : because Moses (as Mr. Locke first showed us) was only the mediator at the giving of the Law at Sinai, therefore only one of the parties concurred to that of Abraham's covenant, which was between God and Abra- ham, and his one seed of faith in God's promises ; therefore the covenant of works entered into with Moses, and the carnal seed of Abraham, could in no way disannul the covenant of promise made unto Abraham, and his spiritual seed of all nations. If then we are one (seed) in Christ Jesus ; that is, by faith in God, through Christ Jesus, then are we Abraham's (one) seed, to whom the promise was made, (Gen. xii. 3.) as explained Gen. xvii. 7, 8. and confirmed xxii. 18., and (consequently) heirs according to that promise. If it should be objected against the sense I have given to the word Christ, (ver. 16, 17.) viz. anointed, the seed anointed by the Spirit ; I answer, that it is not an uncommon thing to find St. Paul keep his term and vary his sense. But I must observe, that it is not likely that he has done so in this chapter. He here varies his term, and his sense together ; for there are very good copies that give us other readings in these verses; ver. 13. some copies read xvQtog, ver. 24. XQiaTuy 'Ljaoui', ver. 27. some copies read as ver. 24., and ver. 29. is read with the same addition. " I prefer," says Lord Barrington, " these readings to Stephens's, which our translators followed ; because I find, that whenever St. Paul designed to denote Christ's person by the name Christ, in every other verse of this chapter, he adds Jesus to it ; an addition that he does not always make elsewhere ; as if he designed to reserve the word A'^ioroc, to denote this one seed anointed by the Spirit, whether Jews or Gentiles ; and so added Jesus to Christ every where else in the chapter to prevent mistakes." " Mediator non est unius partis sed duarum, earumque dissidentium. Cum igitur Moses Mediatorem ageret inter Deum et populum, hoc ipso testatur — esse dissidium inter duas istas partes. Deus autem unus est. Isque semper idem, semper sibi constans. Dissidium igitur illud non Dei, sed hominis, mutationi deputan- dum est." — Jac. Capellus, ap. Cradock, Apost. Harmony, p. 148. Note 14.— Part XII. In the extracts from Photius, at the end of the fifth volume of Wolfius, Cura Philologies, p. 7.37, is a curious illustration of this passage — 'efdvfia de to td'Ev/ju to aytov liye.rui t&v ni(jjwv, ovx &Q ijuiTiof, dlV (he ii'dverai aldi/Qog TO nvo. oix e^iodev neQi^ulXdfievog, iilV olog 8i' olov ovTU) yuQ, &c., and it is very certain that if we, by the assistance of the grace of God, can ever be said to put on the Spirit — ;to put on Christ — to be clothed with the Spirit, &c. it can only be then, when the whole man is so embued with a desire to fear God, and to love Note 15.-1S.] NOTES ON THE ACTS AND EPISTLES. *331 and serve him, that the inferior or animal nature shall be conformed into that more spiritual na- ture, to which we are commanded to aspire. Note 15.— Part XII. By a very ingenious conjecture, which has been already alluded to, Michaelis reckons, that these years (Gal. iv. 10.) meant Jewish sabbatical years ; and that the Galatians were then on the point of keeping such a year, by leaving their lands uncultivated ; though the Mosaical Law, designed for the Holy Land, certainly did not extend to Galatia. But the year A. D. 49, the year of the first apostolic council held at Jerusalem, on the question, Whether the Gentile Church was bound to ob- serve the Law of Moses ? he suspected was a sabbatical year, and the same in which the Epis- tle itself was written. — Marsh's Michaelis, Intro- duct vol. iv. p. 11. Hales's Anal. vol. ii. p. 1117. Note 16.— Part XII. That is, from the Christian covenant, unless you are circumcised, and follow the opinions of the Judaizing teachers. Note 17.— Part XII. " Many," says Bishop Marsh, " have endeav- oured to prove, that the Mosaic history is mere allegory, by appealing to this passage. Since an allegory is a picture of the imagination, or a fictitious narrative, they conclude that St. Paul himself has warranted, by his own declaration, that mode of allegorical interpretation, which they tliemselves apply to the subversion of Scripture history." If the pretext, which infidelity tlius derives from the words of our authorized version, had been afforded also by the words of the original, we might have found it difficult to reply. But as soon as we have recourse to the words of the original, the fallacy of the appeal is visible at once. If St. Paul himself had been quoted, instead of the translators of St. Paul, it would have instantly appeared, that the Apostle did not apply, as is supposed by English readers, the title of allegory to any portion of the Mosaic history. The word 'Alhjyogla has never been used by St. Paul, in any one instance, through- out all his Epistles, nor indeed does it occur any where in the Greek Testament, nor even in the Greek version of the Old Testament. At the place in question, St. Paul did not pronounce the history itself aa allegory, he declared only that it was allegorized. His own words are ".4 Tivix iuriv u).XriyoQoi\UEfa, which have a very different meaning from the interpretation of them in our authorized version. — On the subject of this passage see Schoetgen. Hot: Hebr. vol. i. p. 747. Vitringa, Ohser. Sacra, vol. i. lib. i. cap. 18. p. 215. Note 18.— Part XIL ON ST. Paul's plan of preaching. The wisdom of St. Paul's conduct, in varying his manner of address, according to the persons to whom lie spoke, and the circumstances in which he was placed, renders him the model by which every minister of God, and particularly every one who assumes the arduous office of a missionary, should form his own plans of action. When he spoke to the Jews, he reasoned with them from their own Scriptures, referring them to the Law and the Prophets ; when he pleaded before Agrippa, he availed himself of the king's inward convictions (which St. Paul, as a dis- cerner of spirits, discovered), as well as his known acquirements in the Jewish Law. But the wisdom of the Apostle's conduct will be further conspicuous by a review of the circumstances in which he found himself at Athens. In ver. 16. we read — " His spirit was stirred within him." The original may mean rather, "He was vehemently agitated, on beholding the idolatry of the Athenians." He did not, however, proceed rashly and unadvisedly. He made use only of all the opportunities which lawfully presented themselves. He began (ver. 17.) by endeavouring to attract the attention of the Athenians in the most gradual manner, first, by his usual custom of appealing to the Jews ; then, by conversing with those devout persons, or Proselytes of Righteousness, who frequented the synagogue, and worshipped Jeho- vah, yet would not comply with the whole Mosaic ritual. And having thus in some measure made himself known, he proceeded to the public places of resort; where he was well assured he should meet with many pei-sons, who, on seeing that he was a stranger, would question him on various subjects, according to their usual custom. "The market-place" (ver. 17.) is an expres- sion which ought rather to have been rendered " the Forum," or " Agora." Of these there were many at Athens, but the two most celebrated were the Old Forum in the Ceramicus, which extended both witldn and without the town on one side, and the New Forum, which was out of the Ceramicus, in the place which was called Eretria. It is probable that tlie Evangelist refers here to the latter. There was no forum, 332* NOTES ON THE ACTS AND EPISTLES. [Part XII except these, which was called "the Forum," as some epithet Avas always given to the others, to distinguish them from each other. We leajn from Strabo that in the time of Augustus, that forum which was called "The Forum," was removed from the Ceramicus to Eretria, and it was there that the greatest assemblage of persons was always collected. We read, too, in the next verss, that while St. Paul was thus con- versing in the forum, certain of the Stoics and Epicurems encountered him. The forum Ere- tria was opposite the porch in which the Stoics held their disputations. The conversations of St. Paul having now attracted attention, some of the more distin- guished philosophers of the Stoics and Epicu- reans were induced to question him. The Epi- cureans were Atheists. According to them the world was made by chance, out of materials which had existed from eternity. Acknowledging, from complaisance, the gods, who were publicly worshipped, they excluded them from any con- cern in human affairs ; and affirmed, that regardless of tlie prayers and actions of men, they contented themselves with the enjoyment of indolent felicity. They pronounced pleasure to be the chief good, and the business of a wise man to consist in devising the means of spend- ing life in eas3 and tranquillity. All genuine motives to the practice of virtue, and all just id'^Ts of virtue itself, were banished from the philosophy of the Epicureans ; which made self-love the sole spring of our actions, and gave loose reins to the sensual appetites. The syjtem of the Stoics was of a different character ; they believed the existence of God, his government of the universe, and the subsis- tence of the soul after the death of the body. But they confounded the Deity with his own works, and supposed him to be the soul of the world. If on the subject of Providence they expressed many just and sublime sentiments, thi-y connected with it the doctrine of fate, or of an inexplicable necessity, the immutable decrees of which, God, as well as min, was compelled to obey. Their notions respecting the soul were very different from the Christian doctrine of immortality ; for they imagined, thit in the future state it would lose all sepa- rate consciousness, and be resolved into the Divine E ;s?nce. Unlike the herd of Epicureans, th3y placed the happiness of man in the prac- tice of virtue, and inculcated a comparatively pure and exalted morality ; but the praise to which this part of their system entitled them was forfeited by a spirit of pride, strained to the most audacious impiety. Can we be surprised that among such men the stranger Hebrew, one of a despised people, whose personal appearance is supposed to hive been by no means in his favor, who ven- tured in his converaation to differ from the decisions of the gay and the proud, should be treated with contempt ? The word arrcq^oU- yo; (babbler), by Avhich they expressed their bitter ridicule, is very expressive. It is said that the term aTrcQuoloyog was originally applied to a bird that picks up seeds in the highway ; it was then used of mean persons, that were used to pick up the refuse of things that had been brought to market ; then it came figuratively to denote those who retailed the sayings of other men. The Apostle, we may suppose, was gradually led, from his conversing and questioning, to more lengthened discussion, for it is said he preached to them Jesus and the resurrection. Many indeed have been of opinion that St. Paul was taken by violence to the court of Areopagus, and compelled to plead his cause before the assembled members, to whom appeal was made in all matters of religion ; and cap- ital punishment was inflicted upon all who, upon their private authority, introduced the worship of new gods. There does not, however, appear to be sufficient proof in support of this opinion. It seems more probable, that the philosophers, who crowded round him, removed him for their own convenience to an eminence on the Mars' Hill ; as a higher part of the city, where the principal persons who would interest themselves in any novel philosophical discussion, might assemble, and listen without interruption. Through the whole of the narrative there is no appearance of a trial. We read neither of accusers nor judges ; nor does St. Paul argue as if he was defending himself against any charge*'. Amidst this assemblage of philosophers, dis- puters, senators, statesmen, and rhetoricians, stood the despised and insulted stranger ; sur- rounded by the professed lovers of pleasure on one side, and the proud supporters of the per- fectibility of human reason and wisdom on the other. St. Paul, without the smallest com- promise of his personal dignity, or the least '' Bishop Pearoe, and the majority of commenta- tors, support the general opinion, that St. Paul was taken violently (so they render the word ini/.K^i^'t-f- rul, (Acts xvii. 19) see Luke xxiii. 26. and Acts ix. 27.) to the court of Areopagus, as a teacher of strange gods, to be there tried as a criminal. Bishop Warburton, and Kuinoel, whose work is before me, and whose reasoning I have adopted, espouse the contrary opinion. It has been said that there is so little appearance of a defence in St. Paul's address, because he was not permitted to conclude, being interrupted when he had merely finished his introduction. It seems to me on the contrary, that the Apostle was permitted to conclude, as the ad- dress is complete, as we now receive it. Markland observes on the words ini?.t(ii nfioi te ot'tuv, not with rioltncc or fair (iirru ^luc, ver. 26.), but, in a friendly manntr ; probably intlajiitiiroi ti'i^ /uniic., as Icing desirniis to heiir loliat he. had to sny. This further appears from the language y^yayof, theij conducted him, not flAxoi-, they drugged him, though this is not certain; and fVom itrivi/f.Sa yrrTivui, may ice knoto ? — Maj;kla.nd, ap. Bowyer's Criticai ConjecturM, p. 164. Note IS.] NOTES ON THE ACTS. *333 departure from the purity of his faith, endeav- ours to conciliate the good will of his assembled hearers, by commencing at the points on which they are all united. By taking advantage of the professed igno- rance of the Athenians, he sluelds himself from the power of that law which considers the introduction of a new God into the state as a capital offence, and avails himself of that ac- knowledgment to declare the nature and attri- butes of that God, who was already sanctioned by the state, although confessedly unknown. He offends no prejudice, makes no violent opposition — he keeps back all that was difficult or mysterious in his own beloved and holy faith, till those who heard him might be able to bear it. He appealed to them from their own prin- ciples and practice, however deficient the for- mer, or corrupt the latter. He united at once zeal, judgment, faithfulness, and discretion. He dsclared the unknown God, whom the Athenians ignorantly worshipped, to be the great Creator of the world, in whom, and by whom, all things were made, and exist. From the visible proofs of his Providence in his government of the world, he leads tliem to the consideration of his spiritual nature ; and thus condemns the idol- atrous worship of the Athenians, while he gradually unfolds to his philosophical audience, the important tmths of tlieir accountableness and immortality, which were demonstrated by the fact of Christ's resurrection from the dead. The same mode of reasoning is to be observed in all St Paul's Epistles. With the Jews, he constantly alludes to some acknowledged prin- ciples of their belief, and endeavours to over- come their prejudices against Christianity, by explaining to them the spiritual intention of their own Law; and by referring them to the declarations of their own prophets. With the Gentiles, on the contrary, he begins by asserting those simple and evident truths which must be acknowledged by all ; and having once estab- lished the existence and attributes of a God, and the necessity of a moral conduct, he grad- ually reveals those great and important doctrines which are the very basis of Christianity. In all the pursuits of life, in all the acquirements of science, there must be some progressive initia- tion, some previous introduction. Is it, then, to be believed, that the highest attainments to which human intellect and human wisdom can aspire, the knowledge, both of God, and of tlie imniortal accountable spirit, requires no such elementary preparation ? Our Saviour has set the question at rest, by beautifully incuicatinar this system of instruction, and the gradual de- velopment of his Gospel in his parable of the man who should cast seed into the ground ; in ■which we read, as in the usual course of veg-e- tation, the seed of the word of God must first produce " the blade, then the ear, after that the full com in the ear;" This system of revfelation has been adopted throughout the whole economy of Providence', from the fall of Adam till the present day ; it was acted upon by the apostles, and unless it be persisted in, the great work of evangelizing the world can never be so effect- ually, consistently, or advantageously carried on, and must consequently fall short of our highest and fondest hopes or expectations. The conduct of St Paul at Athens is a model for the missionary to foreign lands. He proves to us that whatever be the zeal, the talents, the piety, the disinterestedness, of a minister of Christ, sobriety, prudence, and discretion must direct all his actions if he would succeed in his holy warfare. The Apostle obtained the victory at Athens by the blessing of God upon these humbler means. He succeeded by reasoning with the Athenians on their own principles, and thereby directed his successors in the vine- yard to proceed on a similar plan of action. Does the self-devoted missionary hazard his life among the learned and intelligent idolaters of Hindostan ! would it not be possible to de- monstrate to the Brahmin that the facts which are recorded in the first books of Scripture, are probably the foundation of his religion ; and that the corruptions of those truths may be sev- erally traced to various periods of a compara- tively late date ? Might it not be shown tliat their belief in the incarnations of Chrishna, for instance, originated in the general expectation of the one incarnate God. who has now appeared among men, and established a pure faith.' Could not the imagined atonements of theli" self-inflicted tortures be traced to the perversion of the great truth, that " without shedding of blood there is no remission," but that a greater and more perfect dispensation now prevails ? The Buddhist believes in the doctrine of an incarnate spiritual being : could not this truth be gradually explained without offence, and the true Incarnate be pointed out ? The Mahommedan acknowledges that Christ is a great prophet : on this confession could not another be grafted, and the infatuated follower of Mahomet be led to acknowledge the divine nature of the Son of ilan ? The grossest idolater believes in his superi- ority to the brutes: could not even this convic- tion be made the means of imparting to him the great doctrines of his accountableness and im- mortality ? It is, however, an easy task to sit at home and form plans for the conduct of the noble- minded servants of God who have hazarded their lives unto death, and met the spiritual wicked- ness of the world in its own high places. Han- nibal smded with contempt when the theoretical tactitian lectured on the art of war. We who - See various noteson this subject in the Arrange- menl of the O'd Testament, and Lord Barring-ton's Essmj on the Dispeu^atioaa ; alsOj Law's Thccjy of Rdigion. 334* NOTES ON THE ACTS AND EPISTLES. [Part XII' remain in our homes in Europe may be called the pretorian bands of Christianity. The mis- sionary, like the legionary soldier, goes forth to the defence of the frontier, to combat with the barbarian enemy. Peace be with the ministers of God, and may the days of the kingdom of universal righteousness come ! But the Scrip- ture is the common charter, and it prescribes system, discipline, and regulation to the best, as well as conquest over the worst, feelings. The cause of missions would no longer be the source of misapprehension among many, ifin the teach- ing of the missionary, they were all united in doing good in the appointed way. Happy too would it be for mankind, if every Christian society could be bound together, as one holy family, by one law of union — if they were sub- ject to the same accountableness and discipline, as the best security against their own infirm- ities, and the errors as well as the vices of the world". Note 19.— Part XII. on the altar at athens, and the exist- ence of god. Whether this altar at Athens was raised, as some have told us, to the unknown God, whom the philosophic Athenians invoked in the time of a pestilence, after they had uselessly paid their adorations to all the greater and lesser deities of their pantheon ; or whether it was raised to Pan, whom they had hitherto neglected, or to the God of the Jews, whom the Athenians thus described from the manner in which the .Tews spoke of Jehovah, as unutterable and in- comprehensible — is equally uncertain. Diogenes Laertius thus accounts for the erection of this and other altars, bearing the same inscription—" The Athenians being afflict- ed with pestilence, invited Epimenides to lus- trate their city. The method adopted by him was to carry several sheep to the Areopagus, whence they were left to wander as they pleased, under the observation of persons sent to attend them. As each sheep lay down it was sacrificed on the spot to the propitious God. By this ceremony it is said the city was relieved ; "* See on this note the Dissertation, Dc Gestis PauU, in Urhe Mieniensium, ap. Critici Sacri, vol. xiii. p. 661, &c. and the next to it on the same subject by J. Ludov Schlosser, and Kuinoel, who refers to Meursii Diss, de Ceramico gemino, sect, xvi. and Potter's JliitiquiUfs. I may remark here, that it is with great satisfaction that I have observ- ed the very high rank which the English theolo- gians seem to bear among the continental divines. Evorv where among the references of Kuinoel, Wolfius, Carpzovius, Walchius, Michaelis, and others, whose names do not immediately occur to me 1 have obaMrvtid the reepect paid to our thedlo- sical writers. but as it was still unknown what deity was pro- pitious, an altar was erected to the unknown God, on every spot where a sheep had been sacri- ficed"." Some have maintained that the in- scription ouglit to be translated : " To a God un- known.'''' Athens at this time was filled with idols ; and Pausanias asserts it to have con- tained more than all the rest of Greece. Wit- sius supposes that the Athenians had obtained some obscure notions of the God of the Jews through the medium of commerce. The doctrine of the existence of one God the Creator of the world, is the foundation of all religion : it is the immutable and solid founda- tion upon which the whole structure of faith must be raised. The disputes of the last cen- tury respecting matter and spirit seem to have restored much of the quibbling of the ancient schools of philosophy. A Creator, without a creation — a king, with- out subjects — a God, without an object either of his wisdom or his benevolence, his love or his power — a /li]uiovq)'bz cifev tm*' dijuiovgyTjuuTuii' , and a JJuvjoy.guToio uvev iGiv y.Qaiov/iiioii' — is certainly a mystery which overwhelms the faculties of man. But the opposite difficulty, that this beautiful frame of the visible creation is eternal, and therefore self-existent ; and by unavoidable consequence, independent of a Deity, is much more incomprehensible. Igno- rant as we undoubtedly are, and limited as are the powers of our reason, the weakest under- standing can discover the infinitely greater probability that this magnificent and beautiful world should have been created by some wise and powerful God ; rather than its suns and stars should have kindled their own lam^ps, or the flower have formed its own fragrance, and every proof of design visible throughout the universe, should be an effect without a first and adequate cause. If we deny the true origin of the world, that it was produced from nothing by the sovereign will of an omnipotent Being, we are reduced to the necessity of embracing one of the following hypotheses", each of which are alike repugnant to reason and revelation. Either the world must have existed from eternity as it now is, or matter is eternal, though not in its present form, and the Deity has merely reduced it to order, and fashioned the creation from preexistent substance. The great argument upon which this hypothesis rests, is the celebrated axiom. Ex nihilo nihil Jit. The difficulties involved by this hypothesis " See Home's Critical Introduct. vol. i. p. 241 ; but on the subject of the altar erected at Athens to the unknown God, see Wolfius, Cxirm Philolog. in loc. Witsius, MelcUm. Lcidrns. Dc Fit. Pauli. p. 84. Whitby, and the references in Kuinoel, where the quotations from Lucian, Philostratus, Diogenes Laertius. and Jerome, who all mention this altar, are collected. ° Stillinjfleet's Originos Sacrm, h. iii. chap. 2 ^ect. 2. p. a>6. fbl. edife> Note 19.] NOTES ON THE ACTS. *335 are greater than those of the other. The Deity thus introduced, as forming the visible universe from this eternal collection of matter, is limited in his power by something which is independent of liimself. Either the Deity must or must not be omnipotent; if he is om- nipotent, preexistent matter is not necessary to the formation of his worlds ; if he is not omnipotent, he must be subject to, and inferior to that which he cannot control ; and the intel- ligence which can frame a world, is indebted to inert masses of which it is composed. His power must be infinite, to enable him to gov- ern, and at the same tme it is not infinite, for he is dependent upon matter, and cannot exe- cute his will. If matter be eternal, it must be unproduced, and therefore of necessary existence : it must have caused itself, and be possessed therefore of infinite power : it compels God to be subject to its laws, instead of receiving its laws from God, with many other absurdities. Another hypothesis which presents itself to our choice is, that the world arose from a for- tuitous concourse of atoms ; an idea which appears to me as absurd as to suppose, that many thousand alphabets might be fashioned by chance into an Iliad ; yet this would be easier than that they should form one limb of an animal, or one blaJe of grass. If these hypotlieses will not please, the last is perhaps more plausible, that the universe originated from the eternal laws of motion and matter. Such are the inconsistencies to which men are compelled to have recourse, when they forsake the fountain of living waters, and hew out to themselves the broken cisterns of false philosophy and science. If there are laws to matter, who is the lawgiver ? As every house is builded by some man, so He who built all things is God: this is tlie only rational conclu- sion of Scripture and common sense, which have never yet been at variance. Setting aside, therefore, all ideas of the eternity of matter, whether in its present or in any other state, we receive the lesser difficulty — that God reigned alone supreme before the borders of the world stood, or the innumerable company of angels were gathered together. The Christian, then, who believes that a period has been when the Omnipotent alone existed, will not shrink from the questions of the boldest inquirer^. He will not shrink from the question — " If the world were made by a Deity, why was it not made by him sooner ? or, since it was unmade, why did He make it at all? Cur mundi (zdijicalor repcnte extiterit innumern- hilia ante scEcula doniiierW ? " " How came this builder and architect of the world, to start ? Cudworth's Intellectual System,h. i. ch. 2. sec. 19. ' Velleius ap. Cicer. De jXatura Deorvm, lib. i. cap. 9. up on a sudden, after he had slept for infinite ages, and bethink himself of making a world ? Was something wanting to his happiness.' Was he completely happy without this new world ? Then, ' wanting nothing,' he made superfluous things'" ? " To these, and all such questions, we may answer — Although God was perfectly happy in himself, he created the world from his overflow- ing goodness, that other beings, from the arch- angel to the lowest scale of created life, might be happy likewise. He created all things for his own glory, and of that glory the happiness of sentient beings is permitted to form a part ; if they had not been created, the sum of happi- ness would have been diminished. To the question, " If God's goodness were the cause ot his making the world, why was it not made sooner ? " we might with equal propriety in- quire, Why was not the world an eternal ema- nation from an eternal cause ? why was it not self-existent ? As far as our faculties can com- prehend God, we shall find that there is as great an impossibility that the world should be eternal, as that two and two should make five. If it was created, it must have had a beginning. Time, which is well defined by Locke to be only a measured portion of eternity, began at the commencement of tlie world ; before which there was no sooner or later, which are indeed but terms to express the succession of ideas in the minds of finite beings. With the Deity is neither change, contingency, nor succession. To him the world was equally present, whether made or unmade. Space is the theatre, and eternity the duration of his agency in the uni- verse ; neither may we comprehend if any other causes may influence the divine will, than those which have been revealed to us. In this stage of our existence we are enabled to dis- cover, both from revelation and reason, that the visible world was conunanded to exist, and it existed. The curiosity of presumption which proposes the inquiry, for what reason the world was not created a millenary earlier or later, can- not be satisfied with any answers of speculative philosophy. When, however, we have established the certainty of the creation of the world, we are taught that the world itself is one great delusion, that matter does not exist. " The existence of bodies," says Berkeley, " out of the mind, perceiving them is not only impossible, and a contradiction in terms, but were it possible, and even real, it were impos- sible we should ever know it." Or, in other words, when I am not in London, London does not exist. Religion, affection, law, duty, science, and all the arts of life, are founded on facts ; but of the certainty that any one single *" laj^lv V.Xtirroiv xefrng fui?.Xiv (jrt/dQti'v jTnaitnt — ap. Cudworth, where see much more on this in- teresting subject, b. i. ch. 5. 336* NOTES ON THE ACTS AND EPISTLES. [Part XE. fact has taken place, which tlie mind has not perceived, we have no demonstration, and con- sequently our belief in their reality may be erroneous. " Thus the wisdom of philosophy is set in opposition to the common sense of mankind. Philosophy pretends to demonstrate that there can be no material world ; that every object is merely a sensation in the mind, or an image of those sensations in the memory, and imagina- tion ; having, hke pain and joy, no existence, unless thought of. Common sense can conceive no otherwise of this opinion than a kind of metaphysical lunacy, and concludes that too much learning is apt to make men mad'," &c. It is, indeed, with some difficulty that men of sober judgment, unsophisticated by the de- lusions of these grave absurdities, can believe that men of talent and learning have been thus misled. The arguments by which the system of Berkeley is defended are to be found in Reid's Inquiry into the Human Mind; Beattie On the Immutability of Truth ; the Philosophical Essays of Dugald Stewart, with the Notes and Illustrations, p. 548, 549, 1st edit. 4to. and the Appendix to part second of Doddridge's Lec- tures, edited by Kippis. The subject is too extensive to be entered upon largely in this place. I shall content myself with mentioning the quibble upon which the whole controversy hinges. "All our knowledge," says Berkeley, "is gained by the senses : but by the senses, we have knowledge of nothing, but our sensations : but our sensations are qualities of the mind, and have no resemblance therefore to any thing inanimate." This system confounds two things, which are entirely distinct from each other ; sensation and perception. Extension, figure, motion, are ideas of sensation, or they are not. If they are sensations only, Berkeley cannot be refuted, though he may be rejected ; if they are, how- ever, ideas, accompanying sensations, as Hutch- eson describes them, and Reid asserts, the ideal system is the dream of a visionary. The word properties is generally used to express with greater accuracy the idea we may form of the creation of the world from nothing. " Matter," says Locke, " is the adherence of certain qualities in some unknown substratum." The idea of this imagined substratum is now exploded. If we define matter to be the ad- herence of properties, we may understand in what manner a visible creation might be formed, where no material substance had hitherto ex- isted. God commanded this union of properties to take place. Extension, solidity, and motion, ' Vide Rpid On the Human Mind, oh. v. sec. 7. On the Existence of the Material World, Reid has written ari admirable book. He does not think it necessary to be a skeptic, to prove his right to the title of philosopher. were combined with color, variety, and order. As modern chymistry can dissolve water into its component airs, and the hardest substances into gases invisible to the human eye, and by other processes can change that which was before invisible to the eye, and imperceptible to the touch, into hard, solid', and tangible bodies ; so, to compare great things with small, it is easily conceivable that Omnipotence might call every object of our senses to life, without previous material, as the chymist presents to the two senses of sight and touch an object hitherto imperceptible to both. As a ru.stic could not comprehend how the man of science could perform this apparent miracle, neither can the most studious researches of the learned penetrate the veil which conceals the wisdom of Omnipotence. There is however some slight analogy between the manner in which the limited skill of an educated man can astonish an ignorant mind, and that incomprehensible wis- dom, before which the genius of Neuton, and the sagacity of Aristotle, are more inferior than the prattlings of an infant to the sublimest efforts of these lofty intellects". Note 20.— Part XIL Bishop Barrington suggests that this quo- tation might have been made, with a slight variation, from the beautiful hymn of Cleanthes to the Supreme Being, and not, as is generally supposed, from Aratus. He refers to H. Steph. Poesis Philosoph. p. 49, and Fabricii Bibl. Grac. vol. ii. p. 397. See also Cudworth's Irdellec. System, vol. i. 4to. edit. (Birch's), p. 432. The passage is from the fourth line — ICvSioT' a9aruro)v, TroXvwvviif, TrayxQaTig aUl Zivc, (pvOiwq aQ/y]yh rdtiov ttsTu Tiurru av^fQrrov Xcci'Qs. 2^ yao nacJi Sung 3rijTQtai jjoooauSixv. ^ Ey. oov ylxfi ytrog ^oiisv, t'j/ov fiiiitfiia /.a/6vTsg Movrov, fjna tcuei re xa'i fQnit -ScijT' ini yaiav. Duport, the once celebrated Greek professor, who translated the Psalms into Greek verse, has translated this hymn into very elegant Latin verse. I subjoin his version of the above lines. " Magne Pater Divum, cui nomina multa, sed una Omnipotens semper virtus, tu Jupiter autor ' Hardness is the property which resists tlie touch with greater power. SoUdity, tliatb}' which one body excludes another from the place it occu- pies. Gold and water are equally solid : though gold is harder than water. Vide Locke. " Vide the quotations from Hutcheson— Crouzaz, (the man who was so unjustly ridiculed by Pope) — Baxter's ImmatcriaJittj of the Soul, and from D'Alembert's Elemens de la I'hUosophie, article Metaphijsique : with the subsequent observations of IVir. Dugald Stewart, in note F. to the Philo- sophical Essays, p. 552. Note 21.-23.] ON THE FIRST EPISTLE TO THE THESSALONIANS. *337 Nature, cert I qui singula lege gubernas, Rex salve. Te nempe licet mortalibus sgris Cunctis compellare ; omnes namque tua propago Nos sumus, aeternfe quasi imago vocis, et echo Tanlum. quotquot humi spirantes repimus." dwelt in Rome. However it may be, St. Paul came to Corinth about the year 51 : and the proconsulship of Gallic', before whom the Apostle appeared, agrees with this period. Note 21.— Part XII. Note 22.— Part XII. ScETO-MUs has made mention'' of this ban- ishment, without taking notice of the time of it. Neither Tacitus, Josephus, nor Dionysius say any thing of it. It is certain Claudius was not partial to the Jews ; he would have driven (Dion. lib. 60. p. 667.) them out in the beginning of his reign, had he not been in fear of a dis- turbance, for they were very numerous. The edicts which he at first made in their favor, were the effect of his esteem and gratitude to Agrippa. (Joseph. Antiq. lib. xv. c. 4.) We cannot perceive, by any means, that they excited any troubles in Rome during the reign of Clau- dius. There were some under the government of Cumanus, in Judaea", and, if it were on that account that Claudius banished them, this ex- pulsion will have been about the year 51. If they were banished at the time the astrologers were, (Set. Calvisi ad An. Pearson Annal. Paid. p. 12.) it will have been in 52. But was it not, perhaps, to appease^ the Roman citizens, op- pressed by an extreme famine in Rome^ in the year 51 ? Under similar circumstances, the emperors obliged every foreigner to leave Rome. If this conjecture be true, we shall see the reason why neither Josephus nor Tacitus have . mentioned this expulsion of the Jews. There was nothing that fixed any stigma upon them, since it was common to all other foreigners who " " JadfEos Impulsore Chresto assidue tumul- tuantes Roma expulit." — Sueton. in Claudio, c. 26. If Suetonius here understood our Lord Jesus Christ, he has committed a very gross error ; but if he understood any chief of the Jews, whom he named Chrestus, it is a person entirely unknown to the historians. " Cumanus succeeded Tiberius Alexander at the time of the death of Herod, king of Calchis. This prince died the eighth of Claudius. Joseph. Antiq. lib. XX. cap. 3. or the Wars of the Jeics, lib.ii.c. 11. The troubles in Judsa must have happened in 50 or -51. Joseph, .intiq. lib. xxii. c. o. But it is very hard to attribute this expulsion of the Jews to the troubles of Judiea. Josephus and Tacitus, who mention the disturbances, would have said what was the punishment of them. Tacit, .innal. lib. xii. c. -54. Moreover, Claudius, who punished Cumanus who sacrificed the tribune Celer to the Jews, would he have banished them from Rome for a matter which was of service to them .' ^ This is the opinion of H. de Valois. Auct. in Euseb. Hist. Ecd. lib. ii 2. 28. Augustus, says this author, had done the same, and his successors very oflen made use of the same practice, when Rome was afflicted with a famine. ^ There was an excessive famine at Rome in the year 51. insomuch that the people being very much pressed, Claudius could scarcely save him- self in his palace. VOL. II. *43 The present reading of this passage in the Greek vulgate, is awsixETO tc3 nvev^uuTi. Gries- bach admits into the text, instead of lu Ttyev- juari, T(5 Ao'/O); on the authority of the Alex- andrian and other MSS. The passage, there- fore, with this reading, may mean, " He was affected with the report which SUas and Tim- othy had brought to him from Macedonia." The Vulgate translates it, instahat verlo, "pressed, or urged the word." The late Dr. Gosset would read Uya, with Griesbach, and translate the passage with Krebsius — magna orationis vi disputabat. Bishop Pearce would paraphrase the passage thus : — " And when Silas and Timotheus were come from JNIace- donia, Paul set himself together with them, wholly to the word ; i. e. he was fully employed now that he had their assistance in preaching the Gospel (called word, in chap. iv. 4. x\'i. 6. 32. and xvii. 11.)" St. Luke seems to have intended to express here something relating to St. Paul, which was the consequence of the coming of Silas and Timotheus. We may therefore re- gard both these interpretations as correct He pressed, or urged the word, after the arrival of Silas and Timothy, to the Jews in his preaching ; and in his great anxiety on their account, he enforced it in his Epistle to the Thessalonians. Note 23.— Part XE. Silas and Timothy, with St Paul, had preached the Gospel to the Jews at Thessaloni- ca, in the synagogues of that place, (Acts xvii. 2-4.) They were interrupted in this work, and compelled to leave the city, by the persecution there raised against them; they then proceeded to Berea, whither they were followed by the same unbelieving Jews. St. Paul then went to Athens, but SUas and Timothy remained at Berea, till they received orders from Paul to follow him to that city, ( Acts xvii. 15.) Timothy, we learn (1 Thess. iii. 2.) was then immediately despatched to Thessalonica, and it is most probable Silas accompanied him, as they generally were commissioned two and two, " Art. xviii. v. 12. Claudius banished Seneca, the brother of Gallio. He recalled Seneca as soon as he married Agrippina, which was in the ninth year of his reign. Tacitus, .-?«?;. lib. xii. c. 8 It is very probable, indeed, thnt this was not till after Gallio was proconsul of Achaia, Pears, .^nn. p. 13. *CC 338* NOTES ON THE ACTS AND EPISTLES. [Part XII. according to the first appointment of our Lord. It is not, however, expressly asserted how Silas was employed at this time ; they both rejoined Paul at Corinth, (Acts xviii. 5.), and it is natural to suppose they there gave him a full account of their labors: when, as we read (Acts xviii. 5.) "he was pressed in spirit;" or, as it may be read, "he was deeply affected with the account brought to him by his coadju- tors," which, from the nature of the First Epistle to the Thessalonians, and the previous occurrence which occasioned St. Paul's separa- tion from them, it appears probable, related to the unceasing persecutions to which the Thes- salonians were exposed. Under the influence of this impression, I believe the Apostle to have composed this Epistle. That it was written from Corinth, during his present residence, in .the year 51, or soon after, may be considered as almost the unanimous opinion of commenta- tors ; although the particular occasion is dis- puted. The general object of the Epistle is certainly to confirm the Thessalonians in their faitli, by enforcing the evidences of the Chris- tian religion, while he opposes some opinions held by the heathens. The immediate design of St. Paul in writing this Epistle, seems to have been to supply the converts with arguments against the reasonings of the philosophers and men of learning, who might have endeavoured, as mere theoretical speculatists have uniformly done, to argue against facts, by suggesting their improbability — or have called the doctrines of Christianity foolishness — its precepts severe — its discipline superstition. The exceeding utility of this Epistle to the preachers of Christianity is par- ticularly evident. In all his Epistles, or, as they may be called, his written sermons, he uniformly enforces Christian morality, upon Christian principles ; but in this Epistle he enters into the evidences on which these prin- ciples were founded. In the Greek Vulgate, the present reading of Acts xvii. 4. is ribv asSo/iiyuv 'EllrivMV nolv nlridog, which is rendered by our translators " Of the devout Greeks, a great multitude." The Codex Alex, and Codex Bezae, with some others, read tw*' GeSoftivoJv v.ui 'EU.iqi'ojy, which Dr. Paley would render — " those who wor- shipped the true God, and of the Greeks " — that is, of those who had been previously heathens, (1 Thess. i. 9.) He would infer, from the passage thus translated, that the Church at Thessalonica consisted of some few Jews, many who worshipped the one true God, and many of the heathens, and of the chief women. It was highly necessary therefore that St. Paul, under these circumstances, should strengthen the faith of these his converts, who had " turned to God from idols," by every possible argument and encouragement. Note 24.— Part XII. THE HOLT SCRIPTURES INTENDED FOR ALL. St. Paul addresses himself to the whole Church in many of his Epistles — in those to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians ; but here he does it in a most solemn and peculiar manner — adjuring them " by the Lord, that it should be read to all the holy brethren." From this de\dation from his usual manner, it is con- jectured tliat the Apostle might have had some cause of suspicion. It is possible that at this time the Scriptures were prohibited from the people at large, and that the adjuration of the Apostle was directed to the " mystery of iniquity which then began to work." (See 2d Epist. chap, ii.) In the Romish Church, the Scriptures are, in general, witliheld from the people ; or suffered to be read under such restrictions, and with such notes, as totally subvert the sense of those passages on which this Church endeavours to build her unscriptural pretensions. It is gener- ally allowed that the Vulgate version is the most favorable to these pretensions ; and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restric- tions, without their counteracting notes and comments. Surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become, what the original Church at Rome was, " beloved of God, called to be saints," and have her faith once more " spoken of throughout the whole world," Rom. i. 7, 8. She has in her own hands the means of her own restoration ; and a genuine Protestant will wish, not her destruction, but her reformation : if she consent not to be reformed, her total destruction is inevitable. It is evident, from this passage, that the Epistles of St. Paul were not designed merely for the teachers of the Churches. The Spirit of God, which gave the Scriptures of the Old Testament for the common benefit of the Jew- ish Church, was now completing the New Tes- tament for the use of all mankind. Wherever, therefore, the doctrines of Christianity are to be inculcated, the Scriptures are to be in the pos- session of the people. Their perusal is one means of grace. In this opinion all descrip- tions of Protestants are united. It is curious to observe the manner in which opposite errors meet. The Romish Church prohibits the universal perusal of the Scriptures, and the learned Semler, the Unitarian theologian, has Note 25.-28.] ON THE SECOND EPISTLE TO THE THESSALONIANS. *339 argued that the Epistles were not designed for the people at large"'. There has been, it is true, of late years, much discussion respecting tlie manner in which the Scriptures ought to be distributed. That the common people, however, should receive them, and read and study them, is the opinion of all Protestants. One class of reli- gionists would distribute them in every way possible, whenever an opportunity presents it- self; and would unite for that purpose every description of persons, whatever be their theo- logical opinions, as in any other charitable labor. Another class, however, have decided that in all our attempts to do good, regard must be paid to the means, as well as to the end ; and that the indiscriminate union, for religious purposes, of the maintainers of every opposite opinion, sanctions error. The only controversy, therefore, between Protestants is — not whether the people should read the Scriptures, but by whom they should be given to the people. Note 25.— Part XH. The Second Epistle to the Thessalonians is generally supposed to have been written by St. Paul a few months after the former. It is dated from the same place, Corinth ; and Silvanus and Titus are both mentioned in the introduction. It was most probably written a little before, or a little after, the insurrection of the Jews at Corinth, when St. Paul was dragged before Gallic (Acts xviii. 12.), as the Apostle, in 2 Thess. iii. 2., seems either to apprehend, or anticipate this violence, or else prays to be de- livered from these unreasonable and unbelieving persecutors. It has been already shown, that the majority of the Church of Thessalonica had been converted from among the idolatrous Gen- tiles, and that the First Epistle was addressed to those who had been so, and had become Christians. It seems no less evident, that the present Epistle was sent to the same persons, from the various allusions it contains to the First Epistle. St Paul havmg been informed that some " '• Communis fuit doctrina, sed non fuit in omnium manibus epistolarum aut lihrorum aliorum exemplum : doctrina tradebatur a presbyteris, qui doctrinae auctoritalem derivabaut ex his libris, quos ab apostolo alii atque alii acceperant. Itaque recte quidem epistote dicuntur destinari ecclesiae seu ecclesiis, sed Lntelligitur doctrina, quam presbyteri, et doctores ex libris, vel epistolis apostolorum hau- riunt; et Christianis, per partes commodas, imper- tiunt. Manserunt igitur omnes libri sacri in mani- bus clericorum, seu ministrorum ; quidam trade- bantur lectoribus ; alii presbyteris et episcopis tan- tum patebant. Quod vel istis narrationibus de tradi- toribus confirmatur; nemo ex laicis unquam tradi- tor fuit, quia esse non potuit : nee enimlibros sacros manibus suis ipse unquam usurpavit." — Semler Prolegoraena ad Galatas, p. 29. e.xpressions in his First Epistle had been either perverted or misunderstood by the Thessalo- nians, (see 1 Thess. iv. 15, 17. and v. 4, 6.), who supposed the end of the world and the coming of Christ to be at hand, immediately addresses them for the purpose of refuting this error ; which, while resting on apostolical authority, would be alike injurious to his Christian con- verts, and to the continued propagation of the Gospel. Grotius would rather refer this Epistle to the year of our Lord .38, in the second year of the reign of Caligula ; but his arguments are overthrown by the fact that Silvanus and Tim- othy, who joined with St. Paul in the introduc- tion to this Epistle, were not converts to the Christian faith till long after the death of Caligula ; and Timothy was but a youth (1 Tim. iv. 12.) when St. Paul wrote his First Epistle to him, in the year of Christ 57, or 58, and of Nero 4; and seems to have been converted by St Paul and Barnabas, in the year of Christ 46, and of Claudius 6 ; and not to have become the companion of Paul till about four years after ; at which time Silvanus also became his fellow- laborer. The same learned divine has also en- deavoured to prove that this was not the Second Epistle to tlie Thessalonians, their order being inverted — but on this point he is sufficiently refuted by its own internal evidence. Note 26.— Part XIL L\ the former Epistle (1 Thess. i. 3, 6-10. ii. 14. and iv. 9, 10.) the Apostle thanks God for the beginnings of their faith, love, and patience — in this and the following verses he mentions their increase. In 1 Thess. i. 9. he speaks of their ready reception of the Gospel. St. Paul and his fellow-laborers now glory in them. Note 27.— Part XIL Dr. MACK^'IGHT has very satisfactorily proved, against Grotius, Locke, and others, in his Preface to this Epistle, that St Paul and the other apostles did not expect the day of judgment in their own age. Note 28.— Part XII. POPERY THE PREDICTED APOSTACT. WHEPf the religious opinions of a large body of the community have become the subject of frequent discussion in the legislature of a coun- try, the judgment which the theological student may either form or express, concerning those 340* NOTES ON THE ACTS AND EPISTLES. [Part XII. opinions, will unavoidably appear to connect itself with the political discussions of the day. In considering this passage of Scripture, and in adopting that interpretation which Benson and various other Protestant commentators have given of St. Paul's prophecy of the apostacy from the purity of the Church, and of the power of the Man of Sin, I have no wish to obtrude my opinion on the political question, whether the state would be justified in granting legislatorial privileges to a certain class of subjects ; I con- fine myself to the religious or theological part of the question, as all Protestants ought in some measure to consider it, and cautiously avoid any further allusion to the political part of the subject. The rapid increase of the grossest supersti- tions of popery within the last half century has rendered it an imperious duty on all who are cpnvinced of its fatal tendency, to examine its pretensions, and expose their danger and fallacy. This system of error has extended so widely among mankind — it has prevailed so many cen- turies — its characteristics are so opposite to those which distinguished the Church of Jeru- salem, the perfect model of a Church (as Churches ought to be established among every nation), that we may justly suppose the Spirit of prophecy, which instructed his servants the apostles in the things that were to take place in his Church till the second advent, would have related to them the principal features of this chief corruption of Christianity. Many passages are to be found which, in the opinion of the Protestant divines, and before them of the early opponents of the corruptions of the Church of Rome, fully and satisfactorily con- firm this opinion. The objectors to the Prot- estant interpretation of the passages in question affirm, that they are merely descriptive of the various sects and heresies which disgraced the Church of Christ in the days of the apostles. But this solution would by no means set the controversy at rest. Even if we suppose that the Apostle did not prophesy the rise and pro- gress of the Church of Rome, but merely of various sects of Gnostics, &c., his condemnation of the practices and opinions of those sects would be still our warning against similar cus- toms and errors wherever they prevail. If, for instance, St. Paul, in his Epistle to Timothy, censures those teachers in a Church who forbid to marry ; the Gnostics, or other heretics, who taught this absurdity, are not more certainly condemned on this account than the Church of Rome, which still enforces the same unrequired austerity : and the same mode of reasoning is applicable to various false doctrines, which need not at present be enumerated. It is not, however, against particular errors only, that we may thus anticipate the denun- ciations of the Spirit of prophecy. As the ancient " dark idolatries of alienated Judah" were described and condemned as systems of delusion and falsehood ; so also has the same Spirit of prophecy described the mass of errors which characterize the corrupt and seducing superstitions of the unaltered and unalterable Church of Rome. One of the principal pas- sages which delineates this church, is this second chapter of the Second Epistle to the Thessalonians, which has been amply discussed by Dr. Benson. This laborious writer has examined, with true liberality and candor, the various interpretations of this chapter, and concludes with embracing the general opinion of the Protestant writers, that the Church of Rome is described and condemned by the Spirit of prophecy, in the language of St. Paul. As the subject in the present, and indeed in every age, till the second coming of Christ, is of so much importance to all Chris- tians, I shall freely subjoin a few of the prin- cipal topics of his admirable dissertation, with their corroboration from other authors. He begins with examining the various inter- pretations which have been given of this prophecy. Grotius would persuade us that Caius Caligula, the Roman emperor, was here predicted ; whereas this Epistle was written about twelve years after his time. Dr. Hammond would refer it to Simon Magus and the Gnostics ; but the former had already appeared, and was therefore already revealed. Others suppose it foretells the persecution of the Christians by tlie unbelieving Jews, before the destruction of Jerusalem. But as the other parts of the prophecy do not agree with tliis interpretation ; the unbelieving Jews never having been united under one head, or leader, or never having been able to exalt themselves even to imperial dignity, much more above " all that is called God, sitting in the temple of God, showing himself to be God ;" this explanation entirely fails. Dr. Whitby, and some others, would have the unbelieving Jews who revolted from the Romans, and the Jewish converts who apos- tatized from the Jewish to the Christian re- ligion, to be here signified. Whereas it is evident that one sort of apostacy is only here mentioned — an apostacy from the true re- ligion — as the word (xTzoarcala implies in other parts of Scripture. The Apostle confines himself to this point, and intimates that this apostacy would be carried on and supported by pretended miracles, and all the deceit of un- righteousness, and it would prevail among those persons " who believed not the truth," but preferred a lie, and " had pleasure in un- righteousness." The unbelieving Jews could not have apos- tatized from the Christian religion, because they had never embraced it — Mahomet never professed the Christian religion, he therefore could not be called an apostate. This predic- tion, however, has been considered as relating Note 28.] ON THE 11. EPISTLE TO THE THESSALONIANS. *341 to him, as he was tlie cause of the apostacy of many Christians, and his religion was partly built upon the ruin and corruption of Chris- tianity ; on which account he is said by some " to sit in the temple of God." It is likewise stated that Mahomet was also a man of sin — a prophet — (and in allusion to the prophecy of St. John, which is considered the same as that of St. Paul,) that Constantinople, the residence of the Grand Turk, his successor, stands upon seven hills. To this it is answered, that Rome also stands upon seven hills — and that Con- stantinople is not the city which in St. John's time reigned over the kings of the earth; whereas these two marks are both united in St Jolm's prophetic description of the spiritual Babylon. (Rev. xvii. 9. xviii. 2.) The man of sin was also •' to come after the working of Satan, with all powers, and signs, and lying wonders." That is, with open and great pre- tensions to miracles, wliereas few miracles are ascribed to Mahomet, which are entirely re- nounced by their learned men ; and Mahomet, in his Koran, lays no claim to the power of working miracles. The writers in the communion of the Church of Rome would refer tliis prophecy to the reformation from popery, to the falling away of the Protestants from the Church of Rome ; whereas it does not appear that there was a Christian Church at Rome, when St. Paul wrote his Second Epistle to the Thessalonians, nor are the Protestants united under one common and visible head upon earth ; nor do they pre- tend to establish their doctrine by miracles. As we have rejected these interpretations, the next thing is to point out the Apostle's meaning ; and I think it may be said, that no prophecy could be more exactly accomplished than this has been in the bishop of Rome, and his adherents. This apostacy is plainly of a religious nature, and has been predicted by Daniel in the old dispensation, by St. Paul in the new, and by St. John in the Revelation, (chap. xvii. 1.) In the original it is distinguished as the apostacy ; the article being added to give it strength, on wiaich account it is supposed to allude to some previous prophecy, and that St. Paul referred to the prediction of Daniel (chap, vii. 25. and xi. .36.) is clear, as he has adopted the same ideas and expressions. The article is also placed before "the man of sin," (or, as it may be rendered, "the lawless one,") to give it a similar emphasis. This phrase may relate either to a single man, or a succession of men ; but as it was used in Daniel in relation to tlie latter, there are good grounds for considering it in the same sense here. The comparison between these two prophecies of Daniel and St Paul is well given by Macknight in the following passages. 2 Thess. ii. 3, 4. " And that man of sin be revealed, the son of perdition. ^Vho opposeth VOL. II. and exalteth himself above all that is called God, or that is worshipped ; so that he, as God, sitteth in the temple of God, showing himself that he is God." Dan. vii. 21, 25. " And the same horn made war with the saints, and prevailed against them." — "And he shall speak great words against the Most High, and shall wear out the saints of the Most High." Dan. xi. 36. " And the king shall do accord- ing to his will ; and he shall exalt himself and magnify loimself above every god, and shall speak marvellous things against the God of gods." Dan. viii. 25. " He shall also stand up against the Prince of princes." 2 Thess. ii. 7, 8. " Only he who now letteth, will let, until he be taken out of the way. And then shall that Wicked be revealed." Dan. vii. 8. " I considered the horns, and behold there came up among them another little horn, before whom there were three of the first horns plucked up by the roots." 1 Tim. iv. 1, 3- " Giving heed to seducing spirits, and doctrines of devils." — " Forbidding to marry." Dan. vii. 25. " And he shall thinlc to change times and laws : and they shall be given into his hand." See Dan. viii. 24. Dan. xi. 38. " In his state he shall honor the God of forces" (Mauzzin), gods who are pro- tectors, that is, tutelary angels and saints. Dan. xi. 37. "Neither shall lie regard the God of his fathers, nor the desire of women." 2 Thess. ii. 8. " Whom the Lord shall con- sume with the spirit of his mouth, and shall destroy with the brightnes.? of his coming." Dan. vii. 11. "I beheld then, because of the voice of the great words wMch tlie horn spake : I beheld, even till the beast was slain, and his body destroyed, and given to the burning flame." Ver. 26. "And they shall take away his dominion to consume and destroy it to the end." Dan. viii. 25. " He shall be broken without hand." It will be now necessary to examine the par- ticular clauses of this extraordinary prediction. The Apostle first foretells, that, before the coming of the Lord, there will be a falling away, or an apostacy. And, accordingly, we find the members of the Church of Rome, in- stead of relying on one Mediator between God and man, have substituted the doctrine of demons, that is, of the spirits of men, who have departed this life ; and, not considering the atonement and intercession of Christ all- sufficient, they make to themselves other media- tors and other advocates — invoking the Virsrin Mary and the saints, more frequently than God himself. They have succeeded Rome in the seat of empire, and have also apostatized to hei imagery and idolatry. When the grand apos- *CC* 342* NOTES ON THE ACTS AND EPISTLES. [Part XII. tacy had arrived at its height, then was to be revealed one who should be deservedly called the man of sin, on account of his wickedness, and the son of perdition, because of the great and terrible punishment which should eventually be inflicted on him. The man of sin began accordingly to be revealed as soon as the Roman emperors and the heathen magistrates lost their power. As soon as Constantine became a Christian, the power of heathen Rome was restrained, and the Christians ceased to be persecuted ; then it was that " the man of sin" gradually exalted himself; then it was that the worship of saints and angels was introduced, robbing God of the honor due to his name. Celibacy was recom- mended by feigned visions of angels, and cer- tain kinds of meats prohibited ; miraculous cures were attributed to the bones and relics of the martyrs ; and departed spirits returned to earth, in order to prescribe particular forms and ceremonies, for the relief or mitigation of their sufferings in purgatory. By these decrees, and by these artifices, " the man of sin" was first revealed. The Apostle continues by describing him as opposing, and exalting himself above, all that is called God ; sitting in the temple of God. The word S-sdg, used here without an article (in opposition to 6 Qebg, the supreme Deity), sig- nifies a god, a name given in Scripture to princes and magistrates (Ps. Ixxxii. 6.), and par- ticularly to the Roman emperors, whose title in the time of the Apostle was aeSuardg, and who are here signified by aiSuafia, as God is by the word 9hoi>. If, then, we thus interpret the word, St. Paul here declares that " the man of sin" would exalt himself above all the great of the earth, and even above the imperial dignity. And in this point of view, all history bears record of the signal fulfilment of this prophecy. The bishop of Rome has been styled a god, who ought not to be called to an account ; the supreme deity upon earth, by whom princes reign, and upon whom the right of kings de- pends. The bishop of Rome has dethroned princes, absolved subjects from their allegiance, and made emperors his vassals ; treading upon the neck of one king, and kicking off" the im- perial crown of anotlier with his foot. He sits also in the temple of God, showing himself that he is god. The temple of God is here supposed to signify the Christian Church, as it is not probable it referred to the temple of Jerusalem, whose approaching destruction was known to the Apostle. By this prophetic inti- mation we are taught to expect that " the man of sin" would profess himself a Christian ; and we consequently find that the bishop of Rome exalted himself above all other bishops, and centred in himself all ecclesiastical authority and influence, claiming infallibility, and anathe- matizing all those who did not fall into his un- principled plans and intrigues ; till at last he succeeded in establishing a spiritual and civil tyranny over the whole Christian world. The obstacle that impeded the revealing of " the man of sin" is generally supposed by the ancient fathers to be the Roman empire. (See also Rev. xiii. and xvii.) The cautious manner in which the Apostle hints at it, avoiding even the mention of the restraining power in writing, although he had previously declared it to the Thessalonians, strengthens this suggestion. And it is a remarkable circumstance, that so much was this the general opinion of the primi- tive Christians, that they were accustomed to pray for the continuance of the Roman empire, being well convinced that the moment the Roman empire was dissolved, " the man of sin" would be revealed. That this part of the prophecy was not misunderstood is clear from the event ; for, in proportion as the power of the empire decreased, the power of the Church increased, till at last "the man of sin" was fully revealed. The Roman empire, the obstructing power, began to be " taken out of the way," when the barbarous nations made their first in- cursions ; after which the western empire was divided into the ten kingdoms, prefigured in Daniel's vision as the ten horns of the fourth beast, when the bishop of Rome made himself its sovereign, and became at the same time the predicted little horn which had " the eyes of a man, and a mouth speaking great things." In process of time he obtained possession of three of the divided kingdoms of the western empire ; fulfilling the prophecy of the little horn pluck- ing up by the roots three of the horns of Daniel's fourth beast ; and he assumed the title of the Vicar of Christ, and pretended that Christ had transferred to him all his divine authority. But unlike his holy Master, he called down fire from heaven on all who ventured to differ from or oppose him ; and by his cruel and bloody per- secutions, he wore out the saints of the Most High, and was drunk with the blood of the saints and martyrs of Jesus, (Rev. xvii. 6.) He assumed uncontrollable and supreme power, inventing new ceremonies and conditions of salvation, openiug the gates of heaven, and shutting them at his pleasure, according to his own avarice and caprice, or to the wealth and relative situation of the supplicant, " making the word of God of none effect by their tradi- tions." The coming of " the man of sin," or the lawless one, is " after the working (or en- ergy) of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness." This prediction is abund- antly fulfilled by the records of every age, which fully prove the many pretences to mira- cles made by the Church of Rome. This Church, indeed, from its earliest infancy, has been supported by feigned miracles and visions, impostures and artifices of various kinds. Even Note 29.-3].] ON THE II. EPISTLE TO THE THESSALONIANS. *343 in our own day the miracles of the Church of Rome have revived. The mystery of iniquity, we read 2 Thess. ii. 7., began to show itself in the Apostle's time ; idolatry was stealing into the Church, (1 Cor. x. 14.), and a voluntary humility and worshipping of angels, (Colos. ii. 18.), adulterating the word of God, (2 Cor. ii. 17. iv. 2.), a vain observation of festivals, and distinctions of meat, (Gal. iv. 10. 1 Cor. viii. 8.) with many other innovations and corruptions. May we not add to these beginnings, that system of ignorance which was essential to the success of the Romish superstitions and ob- ser\-ances, which induced the necessity of keep- ing the Scriptures from the common people ; and had not St. Paul suspected that this Epistle would not have been read to all the Church of Thessalonica, is it probable he would have com- manded it to have been done in so solemn a manner ? We, who have lived to see the won- derful accomplishment of this prophecy, by the concurrent testimony of history, must consider it as another evidence of the truth of Revela- tion, and one safeguard against the attacks and innovations of popery. It is the fashion, in- deed, of the present day, to make loud boasts of liberality and candor, and to suppose that the Church of Rome is too enlightened to retain any longer the former persecuting spirit, or more irrational dogmas. A great change is said to have taken place — But in what is the Church of Rome changed ? Has it abated any one of its lofty pretensions to infallibility, miracle, or the possession of exclusive truth? Has any council been called to repeal one objectionable dogma of their religious faith ? Has any bull from their spiritual father commanded them to prefer their allegiance to their sovereign, as Christian subjects, to their imaginary duty to the Roman pontiff.'' Are the poor allowed the free use of the Scripture ? Are they allowed to read and to meditate on the Word of Life ? The members of the Church of Rome are still kept in the same darkness, still bound by the same spiritual tyranny, and actuated, even at the present day, by the same mad, cruel, and ferocious fanaticism. They declare their Church unalterable, and are themselves un- altered. The causes which first compelled our ancestors to preserve their liberties and religion by vigilant jealousy of the members of the Church of Rome, exist in their original force — The Papist remains the same — the Protestant alone is changed, and has become, it is to be feared, too lukewarm and too indiiferent. Under the well-meant dis- guise of universal charity and toleration, he welcomes the enemy to the citadel w-ith bows and smiles. He feels himself enlightened, and supposes the Papist is equally so. He forgets that infallibility or unchangeableness is the very foundation of the creed of the Romanists, precluding thereby all possibility of reforma- tion. The errors of the Church of Rome are not merely to be attributed to the darkness and superstitions of any particular age, but are interwoven with the very frame-work of this corrupt religion. Unless the pages of history are written in vain, and the experience of the past is to direct us no longer, the statesmen of a Protestant country are required to preserve to the present generation, and to hand down unimpaired to our posterity, that code of laws which secures to the majority of the people of England a pure religion and well-defined liber- ties ; and provides also for a succession of rulers who shall maintain the same, so long as it shall please God to continue the power, the splendor, or even the existence of the monarchy. Note 29.— Part XIL I?* his First Epistle to the Thessalonians, chap. iv. 11, 12., St. Paul had exhorted some disorderly Christians not to be unruly and sloth- ful. He here enlarges on the subject, and reproves them more sharply, as not having attended to his former admonitions. Some understand by "the tradition which they had received," the example of St. Paul and his com- panions. Perhaps he had both these arguments in view ; in either case the reading remains the same. Note 30.— Part XII. This verse appears to corroborate the idea already hinted at in chap. ii. ver. 2. which seems to intimate that the Thessalonians had been led to misinterpret St. Paul's Epistle by some spurious writing, as he here teaches them how to distinguish his genuine Epistles from those which might be forged. Had there been no letters of this description, tokens of authen- ticity would have been unnecessary. Note 31.— Part XII. From the accounts of Roman authors, Gallio appears to have been a man eminent for his talents and literary attainments ; and his char- acter is represented in the most amiable light. His conduct on this occasion deserves a mixture of applause and censure : his liberal turn of mind was evinced in his refusal to punish a man for his religious opinions only, and his willingness to permit the Jews to think as they pleased, and settle their disputes among them- selves. We must, however, reprobate this contemptuous indifference with which he treated 344* NOTES ON THE ACTS AND EPISTLES. [Part XII. matters of such stupendous moment. Sosthenes, the ruler of the synagogue, appears to have been favorably disposed towards Paul. On this account, perhaps, the Jews incited the Greeks to beat him. Some, however, suppose, that this Sosthenes was one of the most clamorous among the Jews for the punishment of Paul, and that the Greeks, standing round the tribunal inflicted this punishment on the ringleader, as the most effectual way of quelling the tumult. Gallio was to blame for permitting this violation of the laws immediately under his own eyes. — See Witsius, Meletem. Lddens. cap. vii. sect. iv. &c. Note 32.— Part XII. on the date of the epistie to titus. The Epistle to Titus is placed thus early in the arrangement of the apostolic letters, on the united authority of Dr. Hales and Michaelis. The arguments of these eminent theologians appear to be strengthened by the consideration tlmt there is no allusion to St. Paul's sufferings or approaching death — to his age or imprison- ment : all of which things are frequently men- tioned in these Epistles which we have more decided reason for referring to a late period of the Apostle's life. The verbal harmony be- tween this Epistle and that to Timothy may be accounted for from the circumstance, that they were both written on similar occasions, and for the same purposes. — Compare 1 Tim. i. 1-.3. with Titus i. 4, .5.; 1 Tim. i. 4. with Tit. i. 14.; 1 Tim. iv. 12. with Tit. ii. 7-15. ; and 1 Tim. iii. 2-4. with Tit. i. 6-8. Titus was a Greek, and one of Paul's early converts, who attended him and Barnabas to the first council of Jerusalem, A. D. 49, and afterwards on his ensuing circuit. (Gal. ii. 1-3. Acts XV. 2.) During St. Paul's stay at Corinth for a year and a half, the first time, about A. D. 51, and A. D. 52, it is most likely that he made a voyage to the island of Crete, in order to preach the Gospel there ; and took with him Titus as an assistant, whom he left behind him to regulate the concerns of that Church. (Tit. i. 5.) Shortly after his return, probably to Corinth, he wrote this letter of instructions to Titus, how to conduct himself in his episcopal office, with directions to come back to him at Nicopolis, where he meant to winter. (Tit. iii. 12.) The superscription supposes that this was Nicopolis, a city of Macedonia, but this is cer- tainly a mistake, for by this is meant, Nicopolis on the river Nessus, in Thrace, built by the Emperor Trajan, after this period. Further, St. Paul, when he wrote, was just returned from a voyage, therefore the city must have been not far from the sea ; hence it could not have been Nicopolis ad Hasmum, or ad Istrum, though so imagined by Theophylact : still less the Nicopolis in Armenia, or any other in the middle of Asia Minor. Neither might it be the Nicopolis in Egypt, near Alexandria. His residence in that case would have been prob- ably in Alexandria itself. The most celebrated city of this name lay in Epirus, opposite the promontory of Actium, and wasbuUtby Augus- tus, on his victory over Antony. This appears to be the Nicopolis here intended. The Acts are, indeed, equally silent on St. Paul's visit to Nicopolis ; and many have sup- posed that both events took place after the close of that history ; but the time between his . first and second imprisonment at Rome scarcely admits of it. It is certain that St. Paul made many voyages before the close of the history of the Acts, when Luke was not with him, and which he has not recorded, as 2 Cor. xi. 26., an Epistle Avritten soon after his departure from Ephesus, (Acts XX. 1.) It is probable that this Epistle to Titus was written before that Second Epistle to the Corinthians. St. Paul spent a year and a half at Corinth, (Acts xviii. 11.) and three years at Ephesus. If we are hence to suppose, that four years and a half were devoted to those two cities alone, the assertion (2 Cor. xi. 25.) is irreconcilabl with St. Luke's narrative. But that the Apos- tle did make an excursion during this interval, and returned to Corinth, appears from 2 Cor. xii. 14. xiii. 1. where he terms "the third time," what we usually call his second visit. If, then, St. Paul's voyage to Crete was from Corinth, the Nicopolis, where he passed the winter, and expected Titus, was certainly that in Epirus. It is true, that in returning from Crete, Epirus lay out of his way ; but he might have been driven there by a storm ; and perhaps suffered one of the three shipwrecks he has mentioned. In this case he would have passed the winter in that city, and " preached the Gospel," as he says (Rom. XV. 19.) "round about unto Illyricum," previous to his coming to Corinth the second time, when he wrote the Epistle to the Romans. That Apollos took part in the conversion of the Cretans agrees with this hypothesis, for Apollos appears to have come from Ephesus to Corinth, before St. Paul left that city. (Acts xviii. 24. and xix. 1.) It is most probable, there- fore, that St. Paul's voyage to Crete, his stay in Nicopolis, and his Epistle to Titus, all belonged to this period. The two other opinions, and the objections to them, may be seen in Michaelis. " This opinion of Michaelis," says Dr. Hales, "is much more probable than the period as- signed by Lardner, namely, daring Paul's second visit to Greece ; or the latest, by Paley (follow- ing the Bible chronology), during Paul's third visit, between the time of his leaving Rome the first time, until his return and martyrdom there. Note '32.\ ON THE EPISTLE TO TITUS. *345 For the second circuit is described so particu- larly in the Acts, tliat there does not seem to be time or place for this voyage, and wintering at Nicopolis, and still less in the last circuit, as we may collect from the incidental account of it in the Second Epistle to Timothy, written by Paul during his second imprisonment at Rome, shortly before his death." Hence there is no date so controverted as that of this Epistle, according- to the different hypotheses of St. Paul's voyage to Crete. Michaelis reckons, that " in the chronological arrangement of St. Paul's Epistles, it should be placed between the Second Epistle to the Thessalonians (A. D. 52.), and the First Epistle to the Corinthians, (A. D. 57.) Accordingly it h here dated about the autumn of A. D. 53, sup- posing that Paul adhered to his intention of wintering that year at Nicopolis, whence he might have visited the regions of Epirus, Dal- matia, &c. bordering on Illyricum, which he notices, Rom. xv. 19. They are unnoticed in the Acts, and may therefore best be assigned to this early part of Paul's ministry, when there is fuU room for them." Lardner dates this Epistle A. D. 56 ; Barring- ton, A. D. 57 ; Whitby, Pearson, Paley, and the Bible Chronology, A. D. 65. Lardner, as usual, states his opinion with diffidence— "It appears to me," he observes, " very probable, that at this time Paul was in Illyricum and Crete ; but I cannot digest the order of his journeys, since St. Luke has not re- lated them."— (Vol. vi. p. 287.) And Michaelis has well described the gradual change of his opinion from the received till the last, in which he rested. " In the first edition of the Infro- ductio7i" he observes, " I described the Epistle to Titus as written after St. Patil's imprison- ment at Rome. In the second edition I wavered in this opinion. When I published the third edition, I thought it highly probable that the Epistle was written long before St. Paul's voyage as a prisoner to Italy (when he only touched at Crete, and the centurion rejected the advice of wintering there, Acts xxvii. 7-12.) and at present (in the fourth edition, 1780,) I have no doubt that this Epistle was written long before St. Paul's voyage as a prisoner, to Italy." Vol. iv. p. 32, Marsh's Translation. Paley, in his HoreB PaidincE, gives the fol- lowing hypothetic route, as he terms it, of the Apostle's last journey. " If we may be allowed to suppose that St. Paul, after his liberation at Rome, sailed into Asia, taking Crete in his way, and that from Asia and from Ephesus, the capital of that country, he pro- ceeded into Macedonia, and crossing this penin- sula, in his progress, came into the neighbour- hood of Nicopolis, we have a route which falls in with every thing. It e.tecutes the intention expressed by the Apostle of visiting Colosse Philemon, ver. 22.) and Philippi (Phil. ii. 24.) VOL. II. *44 as soon as he should be set at liberty at Rome. It allows him to leave ' Titus at Crete,' (Tit. i. 5.), and'Timothy at Ephesus, as he went into Macedonia,'(l Tim. i. 3.), and to write to botli not long after, from the peninsula of Greece, and probably the neighbourhood of Nicopolis ; thus bringing together the dates of these two letters, and thereby accounting for that affinity between them, both in subject and language, which our remarks have pointed oat." " It is really a pity," says Dr. Hales, " that so simple and consistent an hypothesis throughout, including a great number of independent cir- cumstances without contradiction, should be destitute of solid foundation." The Second Epistle to Timothy (which Paley acknowledges was written during Paul's second imprisonment), in the last chapter, completely overturns his hypothesis. 1. There is no notice taken there of any voyage by sea to Asia: but not to rest on tliis negative argument, let us trace the actual route through Corinth, Troas, and Miletus, and proba- bly through Colosse and Philippi. 2. Titus could not, then, be left in Crete, for he was actually in Dalmatia, near Illyricum, (2 Tim. iv. 10.) 3. Timothy was not left at Ephesus, because the Apostle did not visit Ephesus ; he sailed by it on his last journey to Jerusalem (Acts xx. 16.), though he stopped at Miletus, in its neighbour- hood, and there told the presbyters of Ephesus, whom he sent for, that they should see his face no more, which afflicted them with great gTief, (Acts XX. 17-38.) Paley supposes that the Apostle said this rather despondingly, than by the Spirit, (p. 326.) But we can see no good reason for the contrary ; for what inducement could he have to revisit a city where he had been already so ill treated and persecuted, only to provoke fresh persecution ? When he was forced to quit Ephesus, in the uproar raised by the shrine- makers of Diana, (Acts xix. 25-40.), he seems to have taken a last farewell of them there ((icrnua-'ifiEvog), Acts xx. 1. Paid, it is true, left Trophimus sick at Miletus, the last time, (2 Tim. iv. 20.) But why should he communicate this intelligence, if Timothy was now at Ephesus, in that neighbourhood, es- pecially as Trophimus was an Ephesian (Acts xxi. 29.), and must have had intercourse with his friends there ? But Timothy was not at Ephesus, he was rather in the northern part of Asia, in Pontus, perhaps with Aquila and Priscilla, (2 Tim. iv. 19.) who were of that country, (Acts xviii. 2.) And fi-om Pontus, Timothy's route to Corinth, where Paul left Erastus, (2 Tim. iv. 20.), lay directly through - Troas, whence he was commissioned to bring with him the letter-case or trunk, the books, and especially the parchments, which the Apos- tle had left behind him there, (2 Tim. iv. 13.) 4. Nicopolis, near Actium, was quite out of 346* NOTES ON THE ACTS AND EPISTLES. [Part XII. the route to Rome from Corinth, therefore the Apostle did not visit it, and certainly had not time to winter there on his last journey. 5. The resemblance between the Epistles to Titus and Timothy, which Paley, indeed, has ingeniously and skilfully traced, does not re- quire that they should be written about the same time. It may naturally be ascribed to the sameness of their situations and circumstances in the discharge of their respective episcopal functions*. Note 33.— Part XII. In this Epistle to Titus, a complete and per- fect rule for the formation and government of .Christian Churches is laid down. A Christian teacher goes into a country with which he has no natural alliance, and by authority delegated to him by an inspired a])ostle, he is appointed to ordain a class of men for the public service of the Church. "The less is blessed of the greater." As Titus set apart the elders of the Cretan Churches, we infer that elders are to be set apart for the service of other Churches, and by a similar authority. If Scripture is given to us for use and instruction, we are required to be guided by its directions. If, however, as we are sometimes told, the circumstances of mankind are such in the present day, that Scriptural precedents are to direct us no longer, we declare one part, at least, of Scripture to be useless ; and that part, too, which the primitive Church, and, after it. Christians in all ages, have esteemed most valuable. Note 34.— Part XII. This is the same person who is mentioned in the Epistle to the Ephesians, chap. vi. ver. 21., and in that to the Colossians, chap. iv. ver. 7. Note 35.— Part XII. It is uncertain whether St. Luke here refers to St. Paul or Aquila. Witsius supposes the vow to relate to Aquila, as being more zealous of the Jewish rites and ceremonies than St. Paul, who refused to consider the Mosaic Law as any longer binding. Others, however, would rather interpret it of St. Paul ; and impute to him the i> See Dr. Hales's Analysis of Chronology, vol. ii part ii. p. 1118.— Elsley, vol. iii. p. 297.— Mi- chaelis, vol. iv. p. 32. — Paley's Hora Paulina, chap. xiii. No. 2. observance of a vow from prudential motives that the Jews might not consider him as the enemy of the Law of Moses. Witsius observes, that it is absurd to suppose the Apostle would bind himself by that yoke, which he was so anxious to break away from the neck of others ; but that he made certain compliances with the legal ritual, to avoid giving offence to the more ignorant or prejudiced among his countrymen. See Acts xxi. 26. This also was the opinion of Calvin. Many commentators understand this vow to be that of the Nazarite. To the objection that the Nazarite was compelled to shave his hair at the door of the tabernacle, when the Israelites were in the wilderness, and in the temple when they had taken possession of Canaan (Numb, vi. 18.), Grotius replies, that these laws, as well as many others respecting sacrifices, were not binding upon the Jews out of Canaan. The testimony of Maimonides is quoted to prove this point. Yet the difficulty in question seemed so great to Salmasius, that he endeav- oured to show that the vow could not have been that of the Nazarite ; but that either St. Paul or Aquila had made a vow that they would not shave the head till they had arrived at Cenchrea. This, however, is very improbable ; it was use- less in itself, and not required by existing circumstances. A very curious interpretation of the passage is given by the learned Petit. He would refer the words " for he had a vow," not to the pre- vious cutting off of the hair, but to a previous vow wliich the Apostle had before made, which was now the cause of his proceeding to Jerusalem. He supposes that St Paul, while he resided among the Corinthians, let his hair grow : long hair being much valued among the Greeks. But when he was about to return to Jerusalem, he cut off his hair, and prepared himself for his own country. Among the Greeks he had be- come a Greek, and among the Jews he showed himself a Jew, 1 Cor. ix., that he might by all means win them to Christ'^. The vow, by others, is supposed to have been the same as that mentioned by Josephus. Be- renice, he tells us, went to Jerusalem to perform her vows to God. For it was the custom with those who had labored under any disease, or had met with difficulties and afflictions, to pass thirty days in prayer before they sacrificed their victims ; during which they abstained from wine, women, and shaving the hair. The cus- tom prevailed among the heathen, of offering the hair to the gods after any great calamity''. ' Witsius, Meletem. Leidens. de Vit. Pauli, cap. vii. sect. 15, &c. <* See the whole subject discussed in Kuinoel and Witsius. Note 36.— 1.-4. NOTES ON THE ACTS. *347 Note 36.— Part XII. It does not seem necessary to make any observations on the condition of the Christian Church at this period. The very fact of St. Paul's journeying from Church to Church, and province to province, to superintend the con- verts, implies the only truth which it is at all necessary to prove ; that the ministers or elders of the Churches were ordained, and the Churches themselves directed and ruled, by a power which was superior to that of the stationary teachers. If the rulers of the Church of Christ had been as anxious and as clamorous for truth, during the last three centuries, as they have been for liberty, liberality, toleration, or any other popular cry, the worshippers of Christ would have been more united against the ancient superstition which preceded, and the unscriptural innovations which followed, the Reformation. Toleration and candor are the second class of Christian blessings. Truth and union are the first. That Church and nation alone are happy in which they flourish together. PART XIII. Note 1.- Part XIII. In one of the early numbers of the Quarterly Review is a very curious article, in which an attempt is made to prove the identity of the Apollos of the Acts, with Apollonius of Ty- anea. Note 2.— Part XIII. The publicity with which the apostles preached the new religion is justly considered a decisive proof of their conviction of its truth. They uniformly appealed to those audiences who were most capable of examining the evi- dences of Christianity, and were at the same time prejudiced against its doctrines. Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place, and in the most public manner taught and worked miracles. Jerusa- lem, the seat of the doctors, the judges of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were therefore not afraid to have their cause tried by the most rigid test of Scripture, and in the very spot too where that Scripture was best understood. When the same apostles carried this Gospel to heathen countries, did they go to the villages among the less informed, or comparatively ignorant Greeks, in order to form a party, and protect themselves by the favor of the multi- tude ? They went to Csesarea, to Antioch, to Thessalonica, to Athens, to Corinth, to Ephe- sus, to the very places where learning flourished most, where sciences were best cultivated ; where imposture was most likely to be detected, and where the secular power existed in the most despotic manner, and could at once have crushed them, if they could have been proved to be impostors, or if they had not been under the immediate protection of Heaven ; for it is evident that these holy men feared no rational investigation of their doctrines. They preached Christ crucified, where it was the most solemn interest of the Jews to dis- prove their doctrine, that they might exculpate themselves from the murder of Jesus Christ. They preached the same Christ, and the vanity of idolatry, where idolatry existed in the pleni- tude of its power ; and where all its interests required it to make the most desperate and for- midable stand against those innovators. See Dr. Clarke's note. Note 3.— Part XIIL Thet had not heard of the miraculous descent of the Spirit on the day of Pentecost. Note 4.— Part XIII. Lightfoot was of opinion, that the school in which St. Paul preached was a Beth Mid- rash, in which the Jews were instructed. Ros- enmliller, on the contrary, with whom Kuinoel agrees, supposes this to be improbable, as St. Paul had been ejected from the synagague on account of the Jews ; and those who attended him -would, consequently, have separated themselves from the Jewish assemblies, into a place set apart from them. Suidas mentions a sophist of the name of Tyrannus — aocfuczi-^; — 3-18* NOTES ON THE ACTS AND EPISTLES. [Part XIIL TTBol ar&CTfuv Kul diaioiaewg Uyov ^iSUcx Sixa. Whether this was the person referred to in the Acts is uncertain. Note 5.— Part XIII. The study of magic was prosecuted with so much zeal at Ephesus, that Ephesian incanta- tions were proverbial ; and the " Ephesian let- ters " were certain words, which were believed to have sovereign efficacy in charms and invo- cations. About this time magic, although for- bidden by the Mosaic Law, was held in much esteem among the Jews, who excused them- selves for its practice by ascribing the books they retained on this subject to their King Solomon. " The vagabond Jews " here men- tioned had, in all probability, been long engaged in the pursuit of magical rites and incantations ; but finding that the name of Jesus possessed power infinitely superior to any they could com- mand, they attempted a trial of its efficacy in the present instance, using it as a substitute for their usual forms of exorcism. The result clearly proved the vanity of magic, and demon- strated beyond a doubt, that the miracles of the Gospel were perfectly independent of that un- holy science, and were performed by a power ■which demons, while they trembled, acknowl- edged and obeyed. It served to convince the Ephesians of the truth of that Gospel which was attested by the manifest power of God, evidently working with the apostles. It brought magic into contempt in its strongest hold — the name of the Lord Jesus was magnified, and the people gave the best proofs of their contrition by burn- ing their curious volumes, see ver. 19. As the miracles of Moses baffled the pretensions of the Egyptian magicians, the same Holy Spirit, "from whom no secrets are hid," enabled the apos- tles to conquer the deceivers of their own age. The Ephesian characters, or letters, appear to have been amulets inscribed with strange or barbarous words. They were worn about the person for the purpose of curing diseases, ex- pelling demons, and preserving from evils of different kinds. The books brought together on this occasion were such as taught the science, manner of formation, use, - the shrines of Diana — the Asiarchs — the worshippers of Diana, yeuxo^oL — and other sub- jects mentioned in this section, see Biscoe, and his numerous references. Note 1-3.- Part XIIL BRIEF ACCOUNT OF TIMOTHY, AND OF THE FIRST EPISTLE TO HIM. Paul and Barnabas, in the course of their first apostolic journey among the Gentiles, came to Lystra, a city of Lycaonia, where they preached the Gospel for some time, and, though persecuted, with considerable success. — (See Acts xiv. 5, 6.) It is very likely that they here converted to the Christian faith a Jewess, named Lois, with her daughter Eunice, who had mar- ried a Gentile, by whom she had Timothy, and whose father was probably at this time dead ; the grandmother, daughter, and son, living to- gether. — (Compare Acts xvi. 1-3. with 2 Tim. i. 5.) It is also probable that Timothy was the only child ; and it appears that he had been brought up in the fear of God, and carefully in- structed in the Jewish religion, by means of the Holy Scriptures. — (Compare 2 Tim. i. 5. with 2 Tim. ui. 15.) When the Apostle came from Antioch, in Syria, the second time, to Lystra, he found Timothy a member of the Church, and so highly reputed and warmly recommended by the Church in that place, that St Paul took him to be his companion in his travels. Acts xvi. 1-3. From which passage we learn, that although Timothy had been educated in the Jewsh faith, he had not been circimicised, because his father, who was a Gentile, would not permit it. When the Apostle had determined to take him with him, he found it expedient to use that precau- tion ; not from any supposition that circum- cision was necessary to salvation, but because of the Jews, who would neither have heard him nor the Apostle, had not tliis been done ; they would not have received the Gospel from Tim- othy, because he was a heathen ; and they would have considered the Apostle in the same light because he associated witli such. Timothy had a special call of God to the work of an evangelist, which the elders of the Church at Lystra knowing, set him solemnly apart to the work, by the imposition of hands, (1 Tim. iv. 14.) And they were particularly led to this, by several prophetic declarations relative to him, by which his divine call was most clearly ascertained. — (See 1 Tim. i. 18. and iv. 14.) After this appointment by the elders, the Apostle himself laid his hands on him ; not perhaps for the purpose of his evan- gelical designation, but that he might receive those extraordinary gifls of the Holy Spirit, so necessary, in those primitive times, to demon- strate the truth of the Gospel, (see 2 Tim. i. 6, 7.) Yet it is not probable tliat Timothy had two ordinations ; one by tlie elders of Lystra, and another by the Apostle ; as it is most prob- able that St. Paul acted with that ngsaSvieQloy, or eldership, mentioned 1 Tim. iv. 14., among whom, in the imposition of hands, he would un- doubtedly act as chief. Timothy, thus prepared to be the Apostle's fellow-laborer in the Gospel, accompanied him and Silas, when they visited the Churches of Phrygia, and delivered to them the decrees ot the apostles and elders at Jerusalem, freeing the Gentiles from the Ijaw of Moses, as a term of salvation. Having gone tlirough these countries, they at length came to Troas, where St. Luke joined them, as appears from the phraseology of his history. Acts xvi. 10, 11, &c. In Troas a vision appeared to St. Paul, direct- ing them to go into Macedonia. Loosing there- fore from Troas, they all passed over to Neapo- lis, and from tlience went to Philippi, where they converted many, and planted a Christian Church. From Philippi they went to Thessa- lonica, leaving St. Luke at Philippi, as appears Note 13.] ON THE EPISTLE TO TDIOTHY. *353 from his changing the phraseolog}- of his history at verse 40. We may tlierefore suppose that, at their departing, they committed the converted at Philippi to the care of St. Luke. In Thessa- lonica they were opposed by the unbelieving Jews, and obliged to flee to Berea, whither the Jews from Thessalonica followed them. To elude their rage, St Paul, who was most obnox- ious to them, departed from Berea by night, to go to Athens, leaving Silas and Timothy at Berea. At Athens Timothy came to the Apos- tle, and gave him such an account of the afflict- ed state of tlie Thessalonian converts, as induced him to send Timothy back to comfort them. After that, St Paul preached at Athens ; but with so little success, that he judged it proper to leave Athens, and go forward to Corinth, •jrhere Silas and Timothy came to him, and assisted in converting the Corinthians. And when he left Corinth, they accompanied him, first to Ephesus, then to Jerusalem, and after that to Antioch, in Syria, Having spent some time in Antioch, St Paul set out with Timothy on his third apostohcal journey ; in which, after visiting all the Churches of Galatia and Phrygia, in the order m which they had been planted, they came to Ephesus the second time, and there abode for a considerable period. In short, from the moment Timothy first joined the Apostle, as his assistant, he never left him, except when sent by him on some special errand. And by his afiection, fidelity, and zeal, he so recommended himself to all the disciples, and acquired such authority over them, that St. Paul inserted his name in the inscription of several of the letters which he wrote to the Churches, to show that tlieir doc- trine was one and the same. The Apostle expressed his esteem and affection for Timothy still more conspicuously, by writing to him those excellent letters in the canon which bear his name ; and which have been of the greatest use to the ministers of Christ ever since their publication, by directing them to discharge all the duties of their fianction in a proper manner. The date of this Epistle has been a subject of much controversy, some assigning it to the year .56, 57, or 53, which is the common opinion ; and others to 64 or 6.5. I have adopted, with Dr. Doddridge, the hypothesis which seems to have prevailed most generally, that it was written about the year of our Lord 57 or 58, when St. Paul had lately quitted Ephesus on account of the tumult raised there by Demetrius, and was gone into Macedonia, Acts xx. 1. This is the opinion of many learned critics, ancient and modern, particularly of Athanasius, Theo- doret, Baronius, Ludovic, Capellus, Blondel, Hammond, Grotius, Salmasius, Lightfoot, Ben- son, Lord Barrington, Michaelis, and others. On the other hand, Bishop Pearson, and after him Rosenmiiller, Macknight, Paley, Bishop Tomline, &c. endeavoured to prove, that it TOL. II. *45 could not be written till the year 64 or 65, between the first and second imprisonment of St Paul at Rome ; and L'Enfant, without any hesitation, embraces this hypothesis. It is uni- versally allowed that St. Paul must have written this First Epistle to Timothy at some journey which he made from Ephesus to Macedonia, hannginthe meantime left Timothy behind him at Ephesus ; for he expressly says to Timothy (1 Tim. i. 3.), "I besought thee to abide still at Ephesus, when I went into Macedonia." Bishop Pearson, accordingly, in order to prove that the date of this Epistle was as late as he supposes, having obser\-ed that we read only of three jour- neys of St. Paul through Macedonia (viz. Acts xvi. 9, 10. and xx. 1, 3.), endeavours to show that it could not be written in any of these, and must consequently have been written in some fourth journey, not mentioned in the history, which he supposes was about the year 65, after St. Paul was released from his imprisonment at Rome, That it was not written at the first or third of these journeys is readily allowed, and it appears from the whole series of the context in both places ; but it is the second that is generally contended for. The Bishop supposes that the Epistle was not written at this second journey, because it appears firom Acts xix. 22., that St. Paul did not leave Timothy then at Ephesus, having sent him before into Macedonia, and ap- pointed him to meet him at Corinth. (See 1 Cor. iv. 17. and xvi. 10.) To this it is answered, that though St. Paul did not indeed send Timothy from Ephesus, yet, as we are told that St Paul made some stay tliere after that (Acts xix. 22.), Timothy might be returned before the tumult, and so the Apostle might, notwithstanding, leave him behind at Ephesus, when he himself set out for Macedonia. (For, it should observed that he changed his scheme ; and, before he went to Corinth, where he had appointed Timothy to meet him, he spent some time in Macedonia : from whence he wrote his Second Epistle to the Corinthians, in company with Timothy, who came to him in his return from Corinth, and continued with him while he remained in these parts.) Now that Timothy returned to Ephesus before the Apostle departed will indeed appear very probable, if (as Mr. Boyse argues from Acts xx. 1. compared with xix. 8, 10.) St Fa.ul spent three years at Ephesus and in the neighbouring parts, and sent Thnothy away nine months before the tumult : which would leave him time enough to perform his commission, and return to Ephesus before the Apostle had left it. (See Family Expos, vol. iii. sect 43, note, p. 189.) To which it may be added that it appears from 1 Cor. xvi. 10, 11., which Epistle was written from Ephesus, that St. Paul expected Timothy, after his journey to Macedo- nia and Corinth, would return to him attlaat city The Bishop further objects to the Epistle's being vrritten at this second journey, mentioned 354* NOTES ON THE ACTS AND EPISTLES. [Part Xlfl. Acts XX. 1., that when the AposUe set out he proposed to go into Macedonia, and to visit tlie Churches there and in Greece ; which must necessarily take up a considerable time ; where- as, in his Epistle to Timothy, he speaiis of his intention to return very soon, (1 Tim. iii. 14. and iv. 13.) But it is natural to suppose that some unforeseen accident might detain him longer than he designed, and being disappointed of some assistance lie expected from Macedonia, he might afterwards send for Timothy to come to him ; who, as the passage by sea might be accomplished in a few days, might arrive at Macedonia before the Apostle wrote his Second Epistle to the Corinthians. The Bishop further argues, that it appears from the Epistle to Titus, as well as from some passages in his Epistle to the Philippians and Jo Philemon, that St. Paul actually made another journey into those parts after his imprisonment at Rome ; in which journey he left Titus behind him at Crete, which lay in his way from Rome, (Tit. i. 5.) Now it must be allowed the Bishop, that the supposition that Salmasius makes is not at all likely, that St. Paul touched at Crete when he was going from Achaia to Macedonia, for then he carried a collection with him (1 Cor. xvi. 1, 5. Acts xxiv. 17.), and therefore it was not probable he would go so much out of his way ; and when he was about to sail into Syria, and heard that snares were laid for him (Acts xx. 3.), it is not to be supposed he would go into the mouth of them, or that he would take up his time in preaching at Crete, when he was in haste to be at Jerusa- lem (Acts xx. 16.), or that he would winter at Nicopolis (Tit. iii. 12.) when winterwas passed, and he desired to be at Jerusalem before the Passover. But then it had been observed, that perhaps the Epistle to Titus might be among the first St. Paul wrote, and his voyage to Crete one of the many events before his going up to the council at Jerusalem, which, in his history of the Acts, St. Luke, not being in company with him when they occurred, had entirely passed over, and of which there are notwith- standing some traces in St Paul's Epistle, par- ticularly 2 Cor. ii. and Rom. xv. 19 ; or if it be allowed that the Epistle to Titus was written by St. Paul after his first imprisonment, it will not follow from thence, that the First Epistle to Timothy must have been written at the same time. This is a brief account of the arguments for Bishop Pearson's hypothesis, that tiiis Epistle was written about the year 65, with their re- spective answers. In favor, however, of the later date assigned to this Epistle, it has been farther observed, that Timothy was left in Crete, to oppose the following errors : — 1. " Fables" invented by the Jewish doctors, to recommend the observance of the Law of Moses, as necessary to salvation. 2. Uncertain " genealogies," by which individuals endeav- oured to trace their descent from Abraham, in the persuasion that they would be saved, merely because they had Abraham for their father. 3. Intricate "questions," and strifes about some words in the Law ; perverse disputings of men of corrupt minds, who reckoned that which produced most gain to be the best kind of god- liness. And 4. " Oppositions of science falsely so called." And these errors, it is said, had not taken place in the Ephesian Church before the Apostle's departure ; for, in his charge to the Ephesian elders at Miletus, he foretold that the false teachers were to enter in among them after his departing, (Acts xx. 29, 30.) "I know that after my departing, shall grievous wolves enter in among you, not sparing the flock. Also of your ownselves, shall men arise, speaking perverse things, to draw away disciples after them." The same thing, it is said, appears from the two Epistles which the Apostle wrote to the Corinthians, the one from Ephesus, before the riot of Demetrius, the other from Macedonia, after that event ; and, from the Epistle which he wrote to the Ephesians themselves, from Rome, during his confinement there. For in none of these letters is there any notice taken of the above-mentioned errors, as subsisting among the Ephesians at the time they were written, which cannot be accounted for, on the supposition that they were prevalent in Ephesus when the Apostle went into Macedonia after the riot. It is inferred, therefore, that the First Epistle to Timothy, in which the Apostle de- sired him to abide in Ephesus, for the purpose of opposing the Judaizers and their errors, could not have been written either from Troas or from Macedonia after the riot ; but it must have been written some time after the Apostle's release from confinement in Rome ; when no doubt he visited the Church at Ephesus and found the Judaizing teachers there busily employed in spreading their pernicious errors. But it may be answered, that it is not certain what errors were alluded to in Acts xx. 29, 30. ; and the errors alluded to in 1 Tim. i. every where prevailed. Again, in the First Epistle it is said, the same persons, doctrines, and practices, are repro- bated which are condemned in the second. Compare 1 Tim. iv. 1-6. with 2 Tim. iii. 1-5. ; and 1 Tim. vi. 20. with 2 Tim. ii. 16.; and 1 Tim. vi. 4. with 2 Tim. ii. 14. The same commands, instructions, and encouragements are given to Timothy in the First Epistle as in the Second. Compare 1 Tim. vi. 13, 14. with 2 Tim. iv. 1-5. The same remedies for the corruptions which had taken place among the Ephesians are prescribed in the First Epistle, as in the Second. Compare 1 Tim. iv. 14-16. with 2 Tim. i. 6, 7.; and, as in the Second Epistle, so in the First, every thing is ad- dressed to Timothy, as superintendent both of tjie tea(;h9rs and of the laity, in the Church at Note 13.] ON THE FIRST EPISTLE TO TLMOTHY. *3J Ephesus ; all wliich imply, that the state of things among the Ephesians was the same when the two Epistles were written: conse- quently, that the First Epistle was written only a few months before the Second, and not long before the Apostle's death. It is answered, that the Church at Ephesus might require a repetition of the same remonstrances, though many years elapsed between the sending of the two Epistles. To the late date of this First Epistle there are three objections, which appear to me to be decisive : — 1. It is thought that, if the First Epistle to Timothy was written after the Apostle's release, he could not with any propriety have said to Timothy (chap. iv. 12.), " Let no man despise thy youth." In reply to which it is said, that Servius Tullius, in classing tlie Roman people, as Aulus GelUus relates (lib. x. c. 28.), divided tlieir age into three periods ; childhood, he limited to the age of seventeen ; youth, from that to forty-six ; and old age, from that to the end of life. Now, supposing Timothy to have been eighteen years old, A. D. 50, when he became Paul's assistant, he would be no more than 32, A. D. 64, t\vo yeare after the Apostle's release, when it is supposed this Epistle was written. Where- fore, being then in the period of life wliich, by the Greeks, as well as the Romans, was consid- ered as " youth," the Apostle with propriety might say to him, " Let no man despise thy youth." It is not, however, probable, that St Paul alluded to the artificial distinctions of the Roman law, instead of the actual age of Timothy. 2. When the Apostle touched at Miletus, in his voyage to Jerusalem with the collections, the Church at Ephesus had a number of elders, that is, of bishops and deacons, who came to him at Miletus (Acts xx. 17.), what occasion was there, in an Epistle written after the Apostle's release, to give Timothy directions concerning the ordination of bishops and deacons, in a Church where there were so many elders al- ready ? It is answered, the elders who came to the Apostle at Miletus, in the year .58, may have been too few for the Church at Ephesus, in her increased state, in the year 65. Besides, false teachers had then entered, to oppose whom more bishops and deacons might be needed than were necessary in the year 58, not to mention that some of the first elders ha\ing died, others were wanted to supply their places. Of this, however, there is no scriptural proof, and the positive assertion of the Epistle is needlessly set aside. Dr. Paley defends the later date, from the superscription of the Second Epistle to the Co- rinthians, vyrhich is spurious, from the apparently short interval between St. Paul's leaving Ephe- sus, to go into Macedonia, and the writinar the Second Epistle to the Corinthians, in the be- ginning of which Timothy is joined with St. Paul ; to which it may be answered, that Tim- othy might have left Ephesus for a short time only, and soon returned. He endeavours to overcome the Insuperable difficulty in the opinion that the Epistle was written so late, that it necessarily implies that St Paul visited Ephesus after his hberation at Rome, which appears contrary to what he said to the Ephe- sian Church, that they should see his face no more. Dr. Paley finds only some presump- tive evidences, that the Apostle must have visited Ephesus ; the Epistles to the PhOippians and to Philemon were written while the Apostle was a prisoner at Rome ; to the former he says, " I trust in the Lord, that I also myself shall come shortly ;" and to the latter, who was a Colossian, he gives this direction, " But withal, prepare me also a lodging, for I trust that, through your prayers, I shall be given unto you." An inspection of the map will show us, that Colosse was a city of Asia Minor, lying eastward, and at no great distance from Ephe- sus : Philippi was on the other, i. e. the western side of the jEgean Sea, Now, if the Aposde executed his purpose, and came to Philemon at Colosse, soon after his liberation, it cannot be supposed, says Dr. Paley, that he would omit to visit Ephesus, which lay so near it, and where he had spent three years of his ministry. As he was also under a promise to %'isit the Church at Philippi shortly, if he passed from Colosse to Phihppi, he could hardly avoid taking Ephesus in his way. Arguments of this theoretical nature ought to weigh but little, when they defend a propo- sition which seems opposed to the plain and literal meaning of Scripture. When St. Paul told the elders of Ephesus, that they should " see his face no more," it was so solemnly an- nounced, that it may be considered as spoken by the Spirit of prophecy, with which he was gifted. Macknight has argued at great length that St Paul spoke his strong persuasion only. Dr. Paley, in adopting the same hypothesis, does not however, mention his name. Nothing can be asserted positively upon this subject. I have preferred the early date for this reason, that the allusion to the youth of Timothy — the fact that Timothy was directed to ordain elders, whom St Paul afterwards met — and the solemn dec- laration, that he should see their face no more, appear to be so plainly decisive, that I can admit no theoretical arguments to overthrow what seems to me the unforced deduction from Scripture, that the Epistle was written after St. Paul went from Ephesus, and left Timothy there, when he went into Macedonia. There is no mention of St. Paul's going from Ephesus to Macedonia but once, and that is in the passage after which I have inserted this Epistle, after the riot of Demetrius, (Acts xx. 1.) This was the consideration which induced Theodoret, 356* NOTES ON THE ACTS AND EPISTLES. [Part XIII. among the ancients, and among the moderns, Estius, Baronius, Capellus, Grotius, Lightfoot, Salmasius, Hammond, Witsius, Lardner, Pear- son, and others, to support the opinion, that the Apostle speaks of that journey in his First Epistle to Timothy. — See Home, Clarke, Paley, Macknight, Lardner, and Doddridge. Michaelis has endeavoured to prove that this Epistle was principally written against the Essenes, or Therapeutse. His references do not appear to support his hypothesis. These people, even if they sometimes came into towns, could not have been there in sufficient numbers to endanger the faith of the Christian communi- ties. We have at least no proof of this fact. Josephus indeed asserts, that they were numer- ous in every city ; but their principal habitation being in the deserts, it is improbable that those •who entered the towns should have deviated still further from their customs, and have be- come the active partisans of Judaism, which the false teachers are represented to be ; they were no doubt included among the various false teach- ers whom St Paul condemned ; but they were not the exclusive objects of his censure. — See Michaelis, vol. iv. c. xv. sect. i. ii. iii. p. 75. Note 14.— Part XIII. The priests under the Law were required to be without bodily infirmities (Lev. xxi. 17, &c.), typical of that spiritual purity which was the essential qualification of the ministers of the Christian dispensation. Note 15.— Part XIII. He did not, however, go there immediately ; he passed through Macedonia (ver. 1.), in which he informs us (2 Cor. vii. 5-7.), that he suf- fered much, both from believers and infidels ; but was greatly comforted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Cor- inth. A short time after this, being still in Macedonia, he sent Titus back to Corinth (2 Cor. viii. 16, 17.), and forwarded by him the Second Epistle, which he wrote to that Church, as Theodoret and others suppose. Some time after he visited Corinth himself, according to his promise (1 Cor. xvi. 5.); this was his third voyage to that city, (2 Cor. xii. 14. and xiii. 1.) Note 16.— Part XIII. ON THE DATE OF THE SECOND EPISTLE TO THE CORINTHIANS. The Second Epistle to the Corinthians was occasioned by the accounts which the Apostle had received after the reception of the First. This is fully proved by the internal evidence. It was written soon after the arrival of Titus from Corinth, who communicated to the Apostle the submission and good disposition of that Church. He had the satisfaction of learning, that, in conformity to the directions contained in his First Epistle, the incestuous person had been excommunicated (2 Cor. ii. 5-11. and vii. 11.), and that many were anxious for his return, and were zealous in the vindication of his office against those who had calumniated him, (chap, vii. 7-11.) The faction, however, headed by their false teacher, still continued their corrupt practices, and endeavoured, as much as possi- ble, to undermine the Apostle's authority and influence. To understand the force of this Epistle, it will be necessary to bear in mind the opposite characters to whom it was written. To those Christian converts, who had shown a ready obedience to his former letter, and who remained steadfast in his doctrine, St. Paul addresses himself, in this his Second Epistle, in terms of commendation and encouragement ; while, on the other hand, he attacks, in order to weaken, the faction which the false teacher still continued to form against him. He confutes the objections and revilings of his opponents with the most masterly reasonings ; exposing them to contempt and threatening them with punishment. This distinction between the two prevailing parties at Corinth is evidently referred to in 2 Cor. i. 14. and chap. ii. 5., and reconciles the otherwise apparent inconsisten- cies of this Epistle, in which he vindicates himself with more boldness, and reproves his adversaries with more severity than in the first which he addressed to them. The Second Epistle to the Corinthians is generally supposed to have been written about a year after the former ; and this seems to be supported by the words (chap. ix. 2.), " Achaia was ready a year ago ;" for the Apostle, having given instructions for that collection to which he refers in these words at the close of the preceding Epistle, they would not have had the forwardness there mentioned, till a year had elapsed, as the Apostle had purposed to stay at Ephesus till Pentecost (1 Cor. xvi. 8.) ; and he staid some time in Asia, after his pur- pose to leave Ephesus, and go to Macedonia, (Acts xix. 21, 22.), and yet making here his apology for not wintering in Corinth, as he thought to do (1 Cor. xvi. 6.), this Epistle must have been written after the winter ; and con- sequently, when a new year was begun. " It therefore," says Dr. Whitby, " seems to have been composed after his second coming to Macedonia, mentioned Acts xx. 3. For, 1. It was written after he had been at Troas, and had left that place to return to Macedonia : now that was at his second going thither; (see chap. ii. 12.) 2. It was written when Timotliy Note 17.] ON THE SECOND EPISTLE TO THE CORINTHIANS. *35-' was with him : now, when he left Ephesus to go into Macedonia, Timothy went not witli him, but was sent before him, (Acts xix. 22.) ; but at his second going through Macedonia, Timothy was with him, (Acts xx. 4.) 3. He speaks of some Macedonians, who were likely to accompany him, chap. ix. 4.) Now, at his second going from Ma- cedonia, there accompanied him Aristarchus, Secnndus, and Gaius, of Thessalonica, the me- tropolis of Macedonia, (Acts xx. 4.) 4. The post- script says, that this Epistle was written from Philippi, where St. Paul was till the days of unleavened bread, (Acts xx. 6.) ; it therefore seems to have been sent from tlience to them by Titus and some other person, not long before St Paul's coming to them ; which he speaks of as instant (2 Cor. xiii. 1.), and that which he was now ready to do, (2 Cor. xii. 14. According to Dr. Lightfoot, he did so in his jour- ney from Philippi to Troas, he sailing about from Philippi to Corinth, to make good his promise, whilst the rest that were with him(Acts xx. 4.) went directly to Troas, and there waited for him." " The opening of this Epistle," Dr. Paley remarks, " exhibits a connexion with the history of the Acts, which alone may satisfy us that the Epistle was written by St. Paul, and by St. Paul in the situation in which the history places him. Let it be remembered, that in the nine- teenth chapter of the Acts, St. Paul is repre- sented as driven away from Ephesus, or as leaving Ephesus, in consequence of an uproar in that city, excited by some interested adver- saries of the new religion. ' Great is Diana of the Ephesians.' And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed, for to go into Macedonia. When he was arrived in Macedonia, he wrote the Second Epistle to the Corinthians, which is now before us, and he begins his Epistle in this wise : ' Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all com- fort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God' — ' For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, inso- much that we despaired even of hfe ; but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead : who delivered us from so great a death, and doth deliver ; in wliom we trust that he will yet deliver us.'' Nothing could be more expressive of the circumstances in which the history describes St. Paul to have been, at the time when the Epistle purports to be written ; or rather, nothing could be more expressive of the sensations arising from these circumstances, than this passage. It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought which follows a recent deliverance. There is just enough of particularity in the passage to show that it is to be referred to the tumult at Ephesus. ' We would not, brethren, have you ignoraiit of our trouble which came to us in Asia.' And there is nothing more ; no mention of Demetrius, of the seizure of St. Paul's friends, of the inter- ference of the town clerk, of the occasion or nature of the danger which St. Paul had escaped, or even of the city where it happened ; in a word, no recital from which a suspicion could be conceived, either that the author of the Epistle had made use of the narrative in the Acts, or, on the other hand, that he had sketched the outline, which the narrative in the Acts only filled up. Tiiat the forger of an Epistle, under the name of St. Paul, should boi-row circum- stances from a history of St. Paul then extant, or that the author of a history of St. Paul should gather materials from letters bearing St. Paul's name, may be credited : but I cannot believe that any forger whatever should fall upon an expedient so refined, as to exhibit sentiments adapted to a situation, and to leave his readers to seek out that situation from the history ; still less that the author of a liistory should go about to frame facts and circumstances fitted to supply the sentiments which he found in the letter. — See Paley, Home, Macknight, Dr. A. Clarke, Whitby, and Bishop Tomline. Note 17.— Part XIII. In this passage, the Mystics imagined that St. Paul was drawing the parallel between two different kinds of interpretation. Construing, therefore, " litera," in the Latin Vulgate, by "literal interpretation," and "spiritus," by " spiritual interpretation," they inferred that the Apostle had condemned the former, and recom- mended the exclusive employment of the latter. Now the Apostle, according to his own words, was drawing a parallel of a totally different description ; a parallel, which had no concern whatever with interpretation. He was drawing a parallel between the Law of Moses, and the Gospel of Christ. The former does not, the latter does, afford the means of salvation. This, and this only, is what St. Paul meant, when he said, " that the letter killeth, but the spirit giveth life." It is true, that he applied the term rgdifnia to the former, and the term Tli'evfiu to the latter. But he added explanations of these terms, which remove all ambiguity ; the Law of Moses he called rgdjufia, as ^laxoilu if YQ&fiiiufni', or as being ^taxoflu ii'TEivnotf^ivij if Udoig : the Gospel of Christ he called ITvevfiu, as being Jiixy.oiia toO Hfevfiumg iv Joir;. Now, as these explanations are not only Greek 358* NOTES ON THE ACTS AND EPISTLES, [Part XIII. explanations, but Greek explanations of Greek terms, they are absolutely incapable of being transfused into any version. They can be un- derstood only with reference to the words of the original. It is therefore impossible that any one who expounds this passage from the words of a translation, should expound it in the sense of the author. But as the Mystics, like other members of the Church of Rome, expounded from an authorized version, they fell into an error, which a knowledge of the original would have prevented. They fell into the error, of supposing that literal or grammatical exposition not only might be, but ought to be discarded ; and hence they acquired such a contempt for every thing not spiritual or allegorical, that the plain and literal meaning of a passage was re- garded as a sort of husk or chaff, fit only for the carnally-minded, and not suited to the taste 'of the godly''. Note 18.— Part XIII. The original word in this passage xaromqi- J(5|«ffot, in the opinion of Locke, Macknight, and others, should be rather translated " reflect- ing as a mirror," instead of " beholding as in a glass." Both meanings may be united. The mirrors of the ancients were made of polished steel, and reflected therefore upon the counte- nances of those who looked upon them a lumin- ous effulgence, or glory. The Apostle beheld as in the mirror of the Scriptures the glory of Christ, and this glory shone upon the face of the Apostle. Moses veiled the glory which had shone upon his face. The Apostle, on the con- trary, would not veil his face ; but by contem- plating more and more the glory of Christ, en- deavoured to diffuse the knowledge of that glory to the world. The superiority of the Law of Christ to that of Moses, is admirably shown by Whitby, in his notes to this chapter. The glory appearing on Mount Sinai made the people afraid of death, saying, "Let not God speak to us again lest we die," Exod. xx. 19. Deut. xviii. 16. And thus they received "the spirit of bondage again to fear," Rom. viii. 15. ; whilst we have given to us " the spirit of power and of love, and of a sound mind-," 2 Tim. i. 7. ; " and the spirit of adoption where- by we cry, Abba, Father !" and to this differ- ence the Epistle to the Hebrews alludes, chap, xii. 18-24. Moses, with all his glory, was only the min- ister of the Law, written on tables of stone : the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews '* See Bisliop Marsh's Lectures, part iii. p. 107. Camb. 1813. only the letter that killeth ; the apostles gave the Gospel, which is accompanied with the Spirit that gives life. The glory which Moses received at the giving of the Law did more and more diminish, because his Law was to vanish away ; but the glory which is received from Christ is an in- creasing glory; the doctrine and the Divine influence remaining for ever ; and as the Law was veiled under types and shadows, the Gos- pel was delivered with great plainness and perspicuity. Again, the Jews only saw the shining of the face of Moses through a veil; but we behold the glory of the Gospel of Christ in the person of Christ, our Lawgiver, with open face. They saw through a veil, which prevented the reflection, or shining of it, upon them ; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror, which reflects the image upon Christian behevers, so that they are transformed into the same image, deriving the glorious gifts and graces of the Spirit with the Gospel from Christ the Lord and distributor of them, (1 Cor. xii. 5.) ; and so the glory which He had from the Father, He has given to his genuine fol- lowers, (John xvii. 22.) It is, therefore, rather with true Christians, as it was with Moses him- self, concerning whom God speaks thus : " With him will I speak mouth to mouth, even appa- rently, and not in dark speeches ; and the simil- itude [zriv 86^av KvqIov, the glory of the Lord) shall he behold," (Num. xii. 8.) For as he saw the glory of God apparently, so we with open face behold the glory of the Lord ; as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was dedo^ua/^h'T], " made glorious ;" so we, beholding the glory of God in the face of Jesus Christ (2 Cor. iv. 6.) are changed into the same glory. But though this may in some measure be enlarged to the Church in general, in which these gifts were exercised, I think it chiefly, and more eminently, refers to the apostles, mentioned ver. 12. Note 19.— Part XIII. The expressions used by the Apostle in this passage are all Jewish, and should be inter- preted according to their use of them. Schoet- gen has entered largely into the argument here employed by the Apostle, and brought forth much useful information. He observes, first, that the Hebrew word tynS, which answers to the apostle's insfduaaadat, " to be clothed," signifies " to be surrounded, covered, or invested with any thing." So, " to be clothed with the uncircumcision," signifies "to be uncircumcised." — Jalkut iZttieni, f. 163. 2. Note 20, 21.] ON THE SECOND EPISTLE TO THE CORINTHIANS. *359 We read in the book Zohar, on the word (Exod. xxiv. 18.) " Moses went into the midst of tlie cloud, and gat him up into the mount." He went into the midst of the cloud, as if one put on a garment : so he was clothed with the cloud, i:;3Snx 'oj "DH Nti'nSn tynSnx-i [xno NJJi'D ; and in Zohar Levit. fol. 29. col. 114. " The righteous are in the terrestrial paradise, where their souls are clothed with lucid crowns," Nmnn p-»£:!;»3 y^a^hno. 2d. The word n'^, " house," in Hebrew, often denotes "a case," or "clothing." So in the Targum of Onkelos, '3X n'3, " the house of the face," is a veil; and so CD'i'Di'X n'3, "the house of the fingers," and T jT:2, " the house of the hand," signify gloves ; CD'bji n'D," the house of the feet," shoes, &.c. Therefore, ob/.Tjir^Qiov iTisfSvcruadai," to be clothed on with a house," may signify any particular quahties of the soul ; what we, following the very same form of speech, call a habit ; i. e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of hu- mility, &c. 3d. The Jews attribute garments to the soul, both in this and the other world : and as they hold that all human souls preexist, they say that, previously to their being appointed to bodies, tliey have a covering which answers the same end to them, before they come into life, as their bodies do afterwards. And they state that the design of God, in sending souls into tlie world, is, that they may get themselves a garment by the study of the Law, and good works. By this garment of the soul they mean also the image of God, or being made holy; the image which Adam and all his posterity have lost, and of which being now deprived, they may be said to be naked. They assign also certain vehicles to separate spirits, and believe that, upon the death of the body, the angel of death takes off the garments of this mortal life, and puts on the garments of paradise. — See the dissertation in Schoetgen. Hor. Heh. vol. i. p. G92-702 ; and Clark inloc. distinction between meats and animals, for the purpose of inculcating a mental sanctification and purity ; separating his chosen people from the company of heathens and idolaters, and any thing that defileth, Note 20.— Part XIIL This expression, " unequally yoked together," evidently alludes to the ceremonial law of the Jews (Deut. xxii. 10. and Levit. xix. 19.), which prohibited their ploughing with an ox and an ass together, and gives its full and spiritual interpretation. See also ver. 16. where the promise given to the Israelites (Levit. xxvi. 11, 12.) was now realized by the Spirit of God dwelling in them by his miraculous gifts. In ver. 17. the spiritual signification of the law of the clean and unclean animals (Levit. xi. 25.) is again clearly revealed. God ordained this Note 21.— Part XIII. on the meaning of the words tpiton TOY TO EPXOMAI. " Do not these words import," says Dr. Paley, " that the writer had been at Corinth twice before ? Yet, if they import this, they overset every congruity we have been endeav- ouring to establish. The Acts of the Apostles record only two journeys of St. Paul to Corinth. We have all along supposed, what every mark of time, except this expression, indicates, that the Epistle was written between the first and second of these journeys. If St. Paul had been already twice at Corinth, this supposition must be given up ; and every argument, or observation, which depends upon it, falls to the ground. Again, the Acts of the Apostles not only record no more than two journeys of St. Paul to Corinth, but do not allow us to suppose that more than two such journeys could be made or intended by him within the period which the history comprises: for, from his first journey into Greece to his first imprisonment at Rome, with which the history concludes, the Apostle's time is accounted for. If, therefore, the Epistle were written after the second journey to Corinth, and upon the view and expectation of a third, it must have been written after his first imprisonment at Rome, i. e. after the time to which the history extends. When I first read over this Epistle, with the particular view of comparing it with the history, which I chose to do without consulting any commentary what- ever, I own that I felt myself confounded by the text. It appeared to contradict the opinion which I had been led, by a great variety of circumstances, to form, concerning the date and occasion of the Epistle. At length, how- ever, it occurred to my thoughts to inquire, whether the passage did necessarily imply that St. Paul had been at Corinth twice ; or whether, when he says, 'This is the third time I am coming to you,' he might mean only that this was the third time that he was ready, that he was prepared, that he intended, to set out upon his journey to Corinth. I recollected that he had once before this purposed to visit Corinth, and had been disappointed in his purpose ; which disappointment forms the subject of much apology and protestation in the first and second chapters of the Epistle. Now, if the journey in which he had been disappointed was reckoned by him one of the times in which ' he 360* NOTES ON THE ACTS AND EPISTLES. [Part XIII. was coming to them,' then the present would be the third time, i. e. of his being ready and prepared to come ; although he had been actually at Corinth only once before. This conjecture being taken up, a farther examina- tion of the passage and the Epistle produced proofs which placed it beyond doubt. ' This is the third time I am coming to you.' In the verse following these words he adds, 'I told you before, and foretell you, as if I were present the second time ; and being absent, now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare.' In this verse the Apostle is declar- ing beforehand what he would do in his intended visit : his expression, therefore, 'as if I were present the second time,' relates to that visit. But, if his future visit would only make him present among them a second time, it follows tliat he had been already there but once. Again, in the fifteenth verse of the first chapter, he tells them, ' In this confidence I was minded to come unto you before, that ye might have a second benefit.' Why a second, and not a third benefit.'' why devTiQaf, and not, tqIttjv X'j-Qi-v, if the tqUov eQxOtUCi, in the thirteenth chapter, meant a third visit? for, though the visit in the first chapter be that visit in which he was disappointed, yet, as it is evident from the Epistle, that he had never been at Corinth from the time of the disappointment to the time of writing the Epistle, it follows, that if it were only a second visit in which he was disappointed then, it could only be a visit which he proposed now. But the text, which I think is decisive of the question, if any question remain upon the subject, is the fourteenth verse of the twelfth chapter ; ' Behold, the third time I am ready to come to you;' 'Idov, jqItov iiol/iug s/ci) i.ldeTi'. It is very clear that the tqItov trolfiug c/u) ilOtiv of the twelfth chapter, and the tqLtov tovto f'^/o,(/at of the thirteenth chapter, are equivalent expressions, were in- tended to convey the same meaning, and to relate to the same journey. The comparison of these phrases gives us St. Paul's own expla- nation of his own words ; and it is that very explanation which we are contending for, viz. that tqItov tovto eQ/oftai does not mean that, ' he was coming a third time,' but that, ' this was the third time he was in readiness to come,' TolTOf tTolf/cog f'/w. Upon the whole, the matter is sufficiently certain ; nor do I propose it as a new interpretation of the text which contains the difficulty, for the same was given by Grotius long ago, but I thought it the clearest way of explaining the subject, to describe the manner in which the difficulty, the solution, and the proofs of that solution, successively presented themselves to my inquiries. Now, in historical researches, a reconciled inconsistency becomes a positive argument. First, because an impos- tor generally guards against the appearance of inconsistency ; and secondly, because when apparent inconsistencies are found, it is seldom that any thing but truth renders them capable of reconciliation. The existence of the diffi- culty proves the want or absence of that caution, which usually accompanies the consciousness of fraud ; and the solution proves, that it is not the collusion of fortuitous propositions which we have to deal with, but that a thread of truth winds through the whole, which preserves ev- ery circumstance in its place." Paley's Horce PaidincB, chap. iv. No. 11. Note 22.— Part XIII. ON THE DATE AND OCCASION OF THE EPISTLE TO THE ROMANS. This Epistle is supposed by some to have ob- tained the first place among the apostolical writ- ings,on account of the excellency of its doctrines; and by others, on account of the preeminence of the city to which it was addressed. Various years have been assigned for its date. The most probable is that supported by Bishop Tomline, Lardner, Lord Barrington, and Ben- son, who refer it to 58. Its internal evidence satisfactorily proves that it was written at Corinth, at the time the Apostle was preparing to take the contributions of the churches to Jerusalem, (Rom. xv. 25-27.) He also men- tions to the Romans the name of the man with whom he lodged at the time he ivrote to them at Corinth (Rom. xvi. 2-3.), as well as that of Erastus, the chamberlain of that city, (2 Tim. iv. 20.) We find it was dictated by St. Paul in the Greek language to his amanuensis Ter- tius (Rom. xvi. 22.), and was forwarded to the Church at Rome by Phebe, a deaconess of Cenchrea, wliich was a port at Corinth, (Rom. xvi. 1.) It is uncertain at what time the Church of Rome was planted. On the day of Pentecost there were " strangers of Rome, Jews and Prose- lytes," among the witnesses of the miraculous descent of the Holy Ghost. It is probable, indeed we may say certain, that these persons would, on their return to Rome, relate both to the Jews, and to those of the Gentiles with whom they were acquainted, the wonderful events which had taken place. There were many thousands of Jews at Rome at this time. Josephus informs us [Antiq. Jiid. lib. xviii- c. 12.), that their number amounted to eight thousand; and Dio Cassius (lib. xxxvii. c. 17.), that they had obtained the privilege of living there according to their own laws. There was also a continued intercourse between the Jews who remained in their own country and the Jews of the provinces. The tribute money to the temple was regularly paid by the latter, and the messengers, or anostles of the Sanhedrin, Note 22.] ON THE EPISTLE TO THE ROMANS. *361 were as regularly sent from the former. The events which occupied tlie public attention of the Jewish nation, the memory of the mir- acles of Christ, his crucifixion, and asserted resur- rection, with the subsequent tirmness and work- ing of miracles by his former followers, would have become familiar to a large proportion of tlie Jews and proselytes at Rome, and the man- ner in which the faitli of the Romans is repre- sented (Rom. i. 8.), as being celebrated over the whole world, as well as the mention of the various eminent members of the Church of Rome, prove to us also that the Gospel of Christ had been fully established among them, though it is uncertain by what means. I have endeavoured to show in a former note the probability that St. Peter visited Rome about the time of the Herodian persecution, after he had escaped by miracle from his prison ; and that he was attended by St. Mark. Many arguments concur also to prove that this Evangelist wrote his Gospel under the inspec- tion of St. Peter, for the use of the newly-con- verted proselytes of the Romans. An opinion prevailed very generally among the Jews, that the Holy Land was to be the exclusive scene of the great events which should attend the establishment of the Messiah's kingdom. Of all the apostles, St. Peter appears to have been most devotedly attached to the peculiar senti- ments of his own people. It was with difficulty he could persuade himself, even when a vision from heaven commanded him to go to a Gentile, that it was his duty to visit Cornelius. Though he had preached the Gospel to the Samaritans at Lydda, and in the provinces of Judsea, tlie thought does not seem to have occurred to him, that the Gospel was to be preached out of Judsea to the GentUe nations. For these rea- sons I think we are justified in concluding, that, though he might have taken refuge in Rome, he did not preach there to the people, nor estab- lish a ChurcL There certainly appears to be sufficient reason to believe that he went to Rome, but there is no proof whatever that he had at this time, at least, attempted to plant a Church. If he had done so, he would doubt- less have imparted the gifts of the Holy Spirit, as he had already done when he went down to confirm the Samaritans, after the preaching of Philip : but St. Paul tells the Romans, that he longed to see them, that he might impart unto them some spiritual gift. That St Peter had not planted the Church of Rome, is implied also in Rom. xv. 20., that St. Paul wished to confine his ministry to those places which had not been visited by other apostles. He wished, however, to see Rome, and we may conclude therefore that St. Peter had not established the Church in that city. The design of this much-controverted Epistle is fully laid down in the sixteenth verse of the first chapter, m which the Apostle affirms the VOL. II. *46 perfect efficacy of the Gospel to salvation, both to the Jew and Gentile. At the time the Epistle was written, the great controversy of the Church originated from an erroneous inter- pretation of the promise of God made to Abraham. The Jews supposed obedience to the moral Law of Moses, with the atonement and purifications of their ceremonial law, were a sufficient atonement and justification ; and, as the chosen seed of Abraham, they con- sidered themselves alone entitled to be heire of the promises of God, and the benefits of the kingdom of the Messiah. These exclusive claims rendered them unwilling to receive the Gospel which maintained the inefficacy of their own Law, admitted the Gentiles to the same privileges with themselves, and declared that faith in the promises of God without circum- cision was the condition of salvation. The object of the Apostle throughout the Epistle is evidently to confute these deep-rooted preju- dices, and to convince the Jews that the Gospel of Christ, and not the Law of Moses, was the appointed means of salvation. These contests between the Jews and Christians were carried to such a height at Rome, that the contending parties were banished in the eleventh year of Claudius from the city, (Acts xviii. 2.) Among these were AquUa and Priscilla, who, coming to Corinth about the time that St Paul first visited that place, and being of the same occu- pation with him, received him into their house. There is reason to suppose, therefore, that they made St. Paul acquainted with the disordered state of the Church at Rome, and that he ad- dressed this Epistle to the Romans as soon as the Cliurch was again reestablished in that city, during his second visit to Corinth. The Christians at Rome were divided into three classes, — the native Jews who resided there, and in all probability fiirst preached the Gospel to their countrymen ; the proselytes to the Jewish religion ; and the idolatrous Gen- tiles, who had been converted to the faith of Christianity. The unbelieving Romans, who were great admirers of the philosophy of the Greeks, con- sidered the light of nature as a sufficient guide in all matters of religion. Many converted Jews joined the unbelieving Jews in affirming that the Law of Moses was more efficacious than the Gospel of Christ ; while the Gentile converts, rejoicing in their freedom from the bondage of the Law, regarded their Jewish brethren as superstitious and bigoted : and to these various parties the Epistle seems _to be addressed, as well as to the Church itself: to tlie Jew first, and then the Gentile. Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumen- tative part of the Epistle, is "to place the Gentile convert upon a parity of situation with the Jewish, in respect of his religious condition, 362* NOTES ON THE ACTS AND EPISTLES. [Part XIII and his rank in the Divine favor. The Epistle supports this point by a variety of arguments, such as that no man of either description was justified by the worlis of the Law, for this plain reason, that no man had performed them ; and it became therefore necessary to appoint another medi-um, or condition of justification, in which new medium the Jewish peculiarity was merged and lost ; that Abraham's own justification was antecedent to the Law, and independent of it ; that the Jewish converts were to consider the Law as now dead, and themselves as married to another ; that what the Law in truth could not do, in that it was weak through the flesh, God had done by send- ing his Son ; that God had rejected the un- believing Jews, and had substituted in their place a society of believers in Christ, collected . indifferently from Jews and Gentiles." There- fore, in an Epistle directed to Roman believers, the point to be endeavoured after by St. Paul was, to reconcile the Jewish converts to the opinion that the Gentiles were admitted by God to a parity of religious situation with them- selves, and that, without their being obliged to keep the Law of Moses. This Epistle, though directed to the Roman Church in general, is in truth a Jew writing to Jews : accordingly, as often as his argument leads him to say any thing derogatory from the Jewish institution, he con- stantly follows it by a softening clause. Hav- ing (chap. ii. 28, 29.) pronounced that " he is not a Jew which is one outwardly in the flesh ; neither is circumcision that which is outward in the flesh," he adds immediately, " What advantage then hath the Jew? or what profit is there in circumcision ? Much every way." Having in the third chapter, verse 28., brought his argument to this formal conclusion, "that a man is justified by faith, without the deeds of the Law," he presently subjoins (ver. 31.), " Do we then make void the Law through faith? God forbid! Yea, we establish the Law." In the seventh chapter, when, in verse 6., he had advanced the bold assertion, that " now we are delivered from the Law, that being dead wherein we were held," in the next verse he comes in with this healing question, " What shall we say then ? Is the Law sin ? God forbid ! Nay, I had not known sin but by the Law." Having in the following words more than insinuated the inefiicacy of the Jewish Law (chap. viii. 3.), " for what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh," after a digression indeed, but that sort of a digression which he could never resist, a rap- turous contemplation of his Christian hope, and which occupies the latter part of this chapter ; we find in the next, as if sensible that he had said something that would give offence, return- ing to his Jewish brethren in terms of the warmest affection and respect : " I say the truth in Christ, I lie not (my conscience also bearing me witness m the Holy Ghost,) that I have great heaviness and continual sorrow in my heart ; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh who are Israelites, to whom per- taineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises ; whose are the fathers, and of whom as concerning the flesh Christ came." When in the thirty-first and thirty-second verses of the ninth chapter, he represented to the Jews the error of even the best of their nation, by telling them that " Israel, which followed after the law of righteousness, had not attained to the law of righteousness, because thty sought it not by faith, but as it were by the works of the Law, for they stumbled at that stumbling-stone ;" he takes care to annex to this declaration these conciliating ex- pressions : " Brethren, my heart's desire, and prayer to God for Israel is, that they might be saved ; for I bear them record, that they have a zeal for God, but not according to knowledge." Lastly, having (chap. x. 20, 2 L), by the appli- cation of a passage in Isaiah, insinuated the most ungrateful of all propositions to a Jewish ear, the rejection of the Jewish nation, as God's peculiar people, he hastens, as it were to qualify the intelligence of their fall by this interesting exposition : " I say, then, hath God cast awa}'^ his people (i. e. wholly and entirely) ? God for- bid ! for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew ;" and follows this thought throughout the whole of the eleventh chapter, in a series of reflections calculated to soothe the Jewish converts, as well as to procure from their Gentile brethren respect to the Jewish institutions. We must be careful not to confine our views of St. Paul's argument in this Epistle to the narrow limits within which Taylor of Norwich, the Socinian writers in general, and the pre- sumptuous reasoners of this school, have en- deavoured to do. These men have rejected the very foundations of the Apostle's argument, the doctrines upon which Christianity rests, and without which the Scriptures are devoid of meaning, — the doctrmes of the atonement of Christ, and the fall of man. Semler, indeed, still further degrades the Apostle's argument, by the supposition that St. Paul wished to sub- stitute Christianity merely as a purer and more intelligible system of morals than the Law of Moses, but less burdensome, tedious, and unat- tractive. Dr. Taylor's system is well described by the present Archbishop of Dublin to be a mere adaptation of Scripture phrases. The general principle of his theory is, that God, having rejected the Jews, has admitted all who believe Note 23, 24.] ON THE EPISTLE TO THE ROMANS. *363 in Christ into the same relation to himself which the Israelites once held ; and the peculiar terms wliich he used to describe the condition and privileges of the Jews were used in the New Testament to describe the state and privileges of the Christian converts : whereas the terms, which are used in the Old Testament to de- scribe the privileges of the Jews are to be inter- preted with reference to their peculiar situation as the subjects of the visible theocracy. The same terms, when used in the Gospel, refer to the spiritual advantages conferred on Christians by tlie new covenant The Law was the shadow or emblem ; the Gospel is the accomplishment of the designs of God ; and the same terms, when applied to the two covenants, will conse- quently have a different meaning. Dr. Taylor degrades the Christian, and elevates the Jewish scheme, by making, as an excellent critic has observed, "the Law the enduring dispensation, and the Gospel a mere dependency upon it." In an excellent work by Mr. Mendham, en- titled Clavis ApostoUca, the argument of Dr. Taylor is well analyzed and refuted. I have not room here to enter into a large variety of curious and difficult matter, arising from the comments of various learned writers on this Epistle. The opinions of Bishop Bull on the defect of grace to the Jew under the Mosaic dispensation, the precise ideas which the Jews formed of the effects of their Law in procuring or assisting their justification, and many others require examination ; and their more ample dis- cussion would well repay the labor of the theo- logical student. With respect to the analysis of this Epistle, which is now submitted to the reader, I may be permitted to say that it is the result of an anxious examination of the labors of my learned and respected tutor, Mr. Young, Doddridge, Scarlet, Dr. Taylor, and liis follow- ers, Mr. Belsham, Mr. Scott, and Whitby ; and to the works of these writers, as well as to the Quarterly Review of Mr. Belsham On the Epistles, No. 59, 1 must refer the reader. The commentators and the various writers on this Epistle have exhausted the language of eulogy on its structure, argument, and language. Nothing need be added to these well-deserved praises. The Epistle is indeed a masterpiece of beautiful reasoning, surpassing all human wisdom ; it evidently bears the stamp of divine inspiration ; it enforces, in an irresistible man- ner, all the fundamental doctrines of Chris- tianity, gradually unfolding, from the fall of our first parents, the great mysteries of redemption, and fully displaying the wisdom and goodness of God in his dispensations towards man. Every argument that the ingenuity of man could devise against the Gospel system, the Apostle himself advances in the person of the unbeheving Jew, and answers in the most satisfactory and con- vincing manner. Guided by divine inspiration, he has happily anticipated and removed every doubt and difficulty that can be raised to the truths of Revelation : he has communicated to man the hidden counsels of God ; and, by a long and convincing train of argument, has fully demonstrated that the Gospel of Christ is the power of God unto salvation, and that there is no other means under heaven by which men can be saved. Note 23.— Part XIIL Having demonstrated that all mankind were subjected to sin and death by the sin of one man, the Apostle interrupts the analogy he is about to draw between Adam and Christ, for the purpose of establishing the doctrine of ori- ginal sin. The Apostle proves this point, by affirming that death reigned from Adam to Moses, that is, before the promulgation of the Levitical law ; that it reigned over those, who, not having received any promulged law threat- ening temporal death, were not capable of sin- ning after the manner of Adam's transgression ; that it was passed upon all, consequently upon infants and idiots, to whom sin could not be imputed, as they were without the power of comprehending the knowledge of law ; there- fore all mankind were necessarily subjected to death, not only for their own actual sin, but for the original sin and transgression of their first parents. St. Paul appears particularly desirous to prove this point, as it affiards a strong addi- tional argument for the claims of the Gentiles; " For if (as Mr. Young observes) the effects of Adam's transgression extended to all univer- sally ; surely we shall not dare to limit the effects of Christ's merits to a pari of mankind only." Notes to the Sermon on Onginal Sin, p. 255. From the fall itself, sentence of death was passed on all mankind through the trans- gression of Adam; and the free gift of justifi- cation and life was restored through Christ. The plan of our redemption was coeval with, or rather was decreed before, the trangression of our first parents, and, like the evil which was then introduced, it extends to all, promot- ing the superior happiness of man, and the glory of God. By these irresistible arguments the Apostle still endeavoured to enforce on the minds of the Jews, that salvation was not con- fined to their Church and only obtained by the Mosaic Law, but that it was equally offered to all nations, through the obedience and righ- teousness of Jesus Christ. Note 24.— Part XIIL Here the comparison of the Apostleis natur- ally preserved — the Greek word dipilivia signi- 364* NOTES ON THE ACTS AND EPISTLES. [Part XIII fies the daily pay of a Roman soldier. The Greek word ^aoia,a«, translated in this passage " a fr^e gift," Estius thinks (as mentioned by Macknight) may be rendered " a donative," which the Roman generals voluntarily bestowed on their soldiers, as a mark of favor. Eternal death being the natural consequence or reward of sin — Eternal life not the natural reward of righteousness, but the free gift of God through Christ. The word ilevdegwdivTsg, v. 18, denotes the act of giving liberty to a slave, called by the Romans emancipation. Note 25.— Part XIII. One of the objections of the opponents of Christianity may be removed, by considering the account of this miracle at Troas. It has been frequently said that the Evangelists pub- lished their Gospels some years after the events they relate had taken place ; and if their narra- tives had been written at the time, or imme- diately after, their histories would have been more credible. The proof they require is afforded in this passage, and in the remainder of the book of the Acts. St. Luke speaks of him- self as the companion of St. Paul. He was an eyewitness of the miraculous events he has re- corded, and he wrote and published them in Asia, immediately after he had left St. Paul, among the very persons in whose presence this miracle had been wrought. St. Luke was prob- ably present among the congregation when Eutychus was raised to life ; an event which took place at Troas in 58. He heard the proph- ecy of Agabus, at Csesarea, in the same year ; he saw the miracle at Melita, two years after, in the year 60 ; he was with St. Paul during his two years' imprisonment at Rome, and he pub- lished his Gospel immediately after, in the year 63, in Asia. He could not have completed his narrative sooner. No avoidable delay whatever appears to have elapsed ; the earliest possible invitation to the objectors and enemies of Christianity was made ; and neither Jew nor Gentile, in spite of their prejudices or hatred against the Gospel, ventured to assert that the miracles he recorded were not true, or that the narrative itself was a forgery. See, for the time of the publication of St. Luke's Gospel, Dr. Lardner's Supplement to his Credibility, vol. iii. p. 187, 188 ; and Home. Note 26.— Part XIII. Two things are observable in this passage. The power or control of one Christian teacher over others is distinctly mentioned ; and the general body of Christians over whom the sev- eral presbyters presided in their separate con- gregations, is called by the collective term " the Church." We infer, therefore, that the power over the Church at Ephesus did not rest with St. Peter, as the universal bishop ; and, that several congregations unitedly form one Church, and this Church, as represented by its elders, submitted to the authority and influence of a teacher, who did not hold the pastoral charge over one congregation. Such are the prece- dents for church government given us in Scrip- ture ; and as the laws of God or man continue to possess their authority so long as the neces- sity continues which caused their first enact- ment ; and the necessity of a government over the various societies of Christians in different nations is still great and evident, I am unable to discover on what account the precedents of Scripture, which are the laws of Christ and his apostles, are to be rejected at present. Some parts of Scripture direct our conduct as individ- uals ; but God is the Lord of kingdoms, societies and churches, as well as of individuals ; and the happiness of communities, as well as of individ- uals, would as certainly be preserved by their obedience to the laws of our Saviour. Dr. Hammond was of opinion that the apostles first appointed in every church bishops and deacons only, and that the bishops were to ordain presbyters for the several congregations, as might be required. This opinion, however, does not appear to be well founded. It is con- troverted by Whitby, and ridiculed by Scott. It must be observed here, that the persons for whom St. Paul sent to Miletus, are called, in verse 17., "elders," nQsadvitQOvg ttj? kKxIrjoLag ; and in verse 28., " overseers," or " bishops," Oftag — Weto imaxdnovg : from whence it has been very naturally inferred, that the name bishop originally signified the same as presbyter. This cannot indeed be doubted ; but all inferences deduced therefrom, which clash with other pas- sages of Scripture, must be rejected. If we infer from this that there was no authority or superintendence in the churches, we contradict the evidence of Scripture, and of the primitive churches, as well as the testimony of our reason, which must convince us that every society must be governed by some laws, and their adminis- trators. Identity of names by no means proves identity of office. This will be evident if we consider the manner in which the same epithets are given to the same persons in Scripture, where their offices, ranks, &c. are evider.-tly distinct. Thus Christ is called (Isai. ix. 5.) uDlStyTt?.'. "Prince of Peace;" and Michael, who is by many supposed to be Christ, is called (Dan. xii. 1.) the bnjn ■^WT^ ; and yet the kings of Persia and Grecia are each of them called by the same name. The same word is attributed to the captain of the host (1 Sam. xii. 9.); to the governor of a city (2 Chron. xviii. 25.) ; to tlie princes of Note 27.-29.] NOTES ON THE ACTS. *365 the tribes (1 CJiron. xxvii. 22.) ; to the chief of the Levites (1 Chron. xv. 16, 27.) ; to the gover- nor of the sanctuary, (1 Chron. xxiv. 5.) So like- wise tlie term t^ai, a head or chief person, is spoken of God (2 Chron. xiii. 12.) ; of king Jehoshaphat (2 Chron. xx. 27.) ; of Jehoida, the high priest (2 Chron. xxiv. 6.) ; of other priests ; of a chief man of a tribe ; of a judge of Israel ; of the chief door-keeper of the temple ; of a chief captain. The same difference of mean- ing is to be found in the words najid, prince, and iiasi, ruler or prelate. " By all which it ap- peareth evidently that the same term may be used of men, much diifering in place and de- gree, and having an imparity in their callings." — See the last tract in the Bibliotheca Scriptorum of Dr. Hickes, p. 418. See also Bingham's Eccles. Antiq., and Archbishop Potter's Church Government ; and others on the words presbyter, bishop, and elder. Note 27.— Part XIII. The Alexandrine manuscript, and some others, read "the church of the Lord;" but Michaelis is clear, that Oeov is the true reading, on the principle that the reading which might occasion a correction, is more probably right, than that which is likely to arise from one. Now, " his blood," that is, " the blood of God," is an extraordinary expression, if not in the real text ; but bad that been xvqlov, it is incon- ceivable how any one should alter it into Qbov. Instead of which, there are several different readings : xuglov, •/Q'-otov, xvqLov &sov, d'eod xal xvqIov, kvqIov xnl &eov: all of which seem to have been alterations on account of the difficulty of the true reading ■O-eov, which gave occasion to such a wish to alter it. Michaelis, vol. i. c. vi. sect. xiii. p. 336, also " the Church of God," is a phrase very frequent in the New Testament, as 1 Cor. i. 2. ; x. 32. ; xi. 22. ; xv. 9 ; 2 Cor. i. 1. ; Gal. i. 13. ; 1 Tim. iii. 5. ; but the " Church of the Lord" is never found in it. Whitby ap. Elsley, vol. iii. p. 317. See the whole subject discussed at length in Kuinoel, Comment, in Lib. JV. T. Hist. vol. iv. p. 678 ; and in Dr. Pye Smith's work on the Messiah. Note 28.— Part XIIL BV the Spirit they apprized St. Paul of his danger, if he went up to Jerusalem. Note 29.— Part XIII. WiTSiDS, in his l/ife of St. Paid, chap. x. has endeavoured to show the prudence, inno- VOL. II, cence, and wisdom of the Apostle's conduct on this occasion. St. Paul was accused of having exhorted the Jews to forsake the Law of Moses, and for- bidden them to circumcise their sons. In this charge there was a mixture of truth and false- hood — St. Paul did not exhort the Jews to forsake the substance of the Mosaic Law, nor did he expressly enjoin them to relinquish even the ceremonial part. But it must, however, be confessed, that in his arguments addressed to the Gentile converts, in which he describes the rites and ceremonies of the Law as mere shadows of better things to come, the inference might fairly be drawn, that he did not consider these rites and ceremonies as any longer bind- ing to the Jews themselves. Why, then, did the apostles at Jerusalem, who knew all this as well as St. Paul, entreat him to purify himself, shave his head, and bind himself by a vow ? Why did St. Paul himself comply with their request ? A modern scholar, of considerable literary attainments, but whose name Witsius does not mention, so strongly felt the difficulty attending this question, that he was induced to doubt, in toto, the divine authority of the Christian religion. Witsius, however, is of opinion, that the con- duct of the elders on this occasion, as well as that of St. Paul himself, was fully justified by existing ch-cumstances. The great mass of the Jews were at that time so bigoted in favor of the ceremonial Law, that the full light of the Gospel was too strong for their eyes to bear at once. The temple was standing, and they were daily spectators of the sacrilices there offered up. St. Paul, whose maxim it was to "become all things to gain all men," adopted a prudent but innocent artifice — this was a fit occasion for employing the wisdom of the serpent. Gilpin, Paley, and others, have blamed James and the presbytery of Jerusalem, for giving this advice, and St. Paul for following it ; as sacri- ficing the truth of the Gospel to the prejudices of the Jewish zealots : for why, say they, should St. Paul offer propitiatory sacrifices (as in this case, Num. vi. 14.), inasmuch as by re- specting the type he showed disrespect to the antitype, Ciirist? This surely was not an indifferent matter, and his submitting thereto savoured of unjustifiable compliance, and a temporizing spirit. But this censure seems to be unfounded, for— 1. The apostles had no scruple of conscience hi conforming to the Jewish rites. St. Paul celebrated the feast ot Pentecost now, and the Passover, at his fourth visit to Jerusalem, (Acts xviii. 21.) And yet this highest Jewish rite was virtually .superseded, when " Cin-ist our Passover" was sacrificed on the cross, according to St. Paul's own doctrine, (1 Cor. V. 7, 8.) And the apostolic decree did not prohibit the Jewish ritual to the zealots ; it 366* NOTES ON THE ACTS AND EPISTLES. [Part XIII. only exempted the Gentile Christians from it, as unnecessary to salvation. 2. The doctrine of St. Paul was perfectly conformable to the apostolic decree, and to the Gospel ; he maintained the insufficiency of all rites, whether of the " circumcision" or the " uncircumcision ;" whether of Jews or Chris- tians, without a " new creation," or regenera- tion of the inward man ; without an operative " faith" in Christ, " productive of love" to man (Gal. V. 6. and vi. 15.) without " circumcision" of the heart in spirit, not in the letter ; whose praise is not of men, "but of God," (Rom. ii. 28, 29.) 3. Were not the apostles and St Paul, on that occasion, under the guidance of the Holy Spirit ? See Witsius, De Vita Pauli, cap. x.—Melet. Leiden, p. 109, &-c. and Hales's Analysis of Chronol. vol. ii. p. 1242. Note 30.— Part XIII. It has been a question much agitated among the learned, how St. Paul's ancestor became free of the city of Rome ? St. Paul saying, in his answer to Lysias, " But I was free born," Acts xxii. 28. Vid. Gron. not. ad Joseph, p. 41- 46. Never, certainly, was there a dispute more needless, since it is so very plain from many unquestionable authorities, that the freedom of the city of Rome was attainable by foreigners in various ways. By merit: thus two whole cohorts of Cameritians ; thus Heracliensium Legio, and many others, mentioned by Tully, pro Balbo, c. 22. By favor: thus the cohort garrisoned at Trapezus, spoken of by Tacitus, Hist. 1. 3. c. 47 ; thus Alaudarum Legio, so often mentioned by Cicero, Suet. Jul. 24. 2. Nothing is more certain, than that the Jews as- sisted Julius Caesar with their forces, Jos. Jlntiq. 1. xiv. c. 8. § 1, 2, 3, which he also very gratefully acknowledges. Ibid. c. x. § 2, 7. The like they did by Mark Antony, ibid. c. 15. § 8. Can it be supposed that many of them did not at that time, either by merit or favor, procure the freedom of the city of Rome ? or was it Anti- pater alone who had that honor conferred on him ? Ibid. c. 8. § 3. By money : as in the instance of the centurion. Hence, probably, it is that we read of so many Jews free of the city of Rome, who dwelt in Greece and Asia. Ibid. c. X. § 13, 14, 16, 17, 18, 19. By being freed from servitude : very great numbers be- came citizens this way, through the covetous- ness or vainglory of their masters, as well as from their own merit. Vid. Dionys. Halic. Ant. Rom. 1. iv. c. 24. Suet. Aug. c. xlii. n. 3. That multitudes of the Jews, in particular, became free this way appears from Tiberius enlisting four thousand freed Jewg at one time, and sending them to Sardinia. Compare Suet Tib. c. xxxvi. n. 2. Tacitus, 1. 2. c. Ixxxv. n. 4. Jos. Antiq. 1. 18. c. iii. § 5. It has been generally believed, however, that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Csesar. Calmet disputes this, be- cause Tarsus was a free, not a colonial city ; and he supposes that St. Paul's father might have been rewarded with the freedom of Rome for some military service : and that it was in consequence of this that St Paul was born free. But that the city of Tarsus had such privileges appears extremely probable. In chap. xxi. 39., Paul says, he was born at Tarsus in Cilicia ; and in this chap. ver. 28, he says, " he was free-born ;" and at ver. 25, he calls himself a Roman ; as he does also chap. xvi. 37. From whence it has been reasonably con- cluded that Tarsus, though no Roman colony, had this privilege granted to it, that its na- tives should be citizens of Rome. Pliny, in Hist. JVat. lib. v. 27, tells us, that Tarsus was a free city. And Appian, De Bella Civil, lib. v. p. 1077, ed. Tollii, says that Antony made the people of Tarsus free, and discharged them from paying tribute. Dio Cassius, lib. xlvii. p. 508, edit. Reimar, further tells us, " Adeo Csesari priori, et ejus gratia etiam poste- riori, favebant Tarsenses, ut urbem suam pro Tarso Juliopohn vocaverint." Philo, Be Virt. vol. ii. p. 587, edit. Mang. makes Agrippa say to Caligula, " You have made whole countries, to which your friends belong, to be citizens of Rome." These testimonies are of weight sufficient to show that St. Paul, by being born at Tarsus, might have been free-born, and a Roman. — See Biscoe On the Acts, Bishop Pearce on Acts xvi. 37., Dr. A. Clarke, and others. Note 31.— Part XIII. ON ST. Paul's peclaration that he was IGNORANT THAT ANANIAS WAS HIGH PRIEST. St. Paul's ignorance that Ananias was high priest, has presented some difficulty, and oc- casioned much discussion. The former modes of considering the subject are given by the learned Witsius". How, it is demanded, could Paul be mistaken in the person of a man so exalted in rank as the high priest? And, if he was mistaken, can his excuse be considered as sufficient ? The Jews were forbidden to revile their ruler ; were they therefore permitted to revile the rest of their countrymen ? In reply to this, some explain the words, " not to know," " Witsius, De Vitd PauU, cap. 10. ap. Meletem. Leidensia. Note 32.] NOTES ON THE ACTS. *36T as equivalent to " not to acknowledge." I do not acknowledge him for high priest — our Great High Priest is Jesus Christ: him only can I allow as such. This, however, does not appear satisfactory to Witsius, and he proposes two elucidations, leaving liis reader to choose be- tween them : — 1st. It is very possible tliat St. Paul was not acquainted with tlie person of the high priest. For St. Paul had been for some time absent from Judtea ; and the office of high priest being completely at the disposal of the Roman gov- ernor, changes were very frequent ; so much so, that, as Josephus informs us, there had been three high priests in the course of one year. It may further be observed, that Ananias did not wear his pontifical robes, which were ■worn only in the temple. 2dly. We may suppose that St. Paul was not mistaken in the person of the high priest, but happening to have his eyes turned another way when the command was given, he was not aware from whom the expression proceeded, but at- tributed it to some other member of the San- hedrin seated with the high priest upon the bench. Le Clerc, and the most learned of the English interpreters, incline to this explanation. But what can justify the harshness of Paul's reply (v. 3.), supposing it addressed to any in- different individual ? It is answered, that Paul's words amount to a prophetic denunciation, and not an imprecation — TvrcTeiv ere /iM.si. This was proved in the event ; for, as Grotius ob- serves, Ismael Phabi succeeded to the high priesthood soon after ; whether on account of the death or the removal of Ananias is uncertain. Michaelis'' has solved the difficulty, however, in a very satisfactory manner. On this passage it has been asked, 1. Who was this Ananias ? 2. How can it be reconciled with chronology, that Ananias was at that time called the high priest, when it is certain, from Josephus, that the time of his holding that office was much earlier? And 3. How happened it that Paul said, " I wist not, brethren, that he was the high priest," since the external marks of office must have determined whether he were or not ? " On all these subjects," says Michaelis, " is thrown the fullest light, as soon as we examine the special historj' of that period ; a light which is not confined to the present, but extends itself to the following chapters, insomuch that it can- not be doubted that this book was written, not after the destruction of Jerusalem, but by a person who was contemporary to the events which are there related." Ananias, the son of Nebedeni, was high priest at the time that Helena, queen of Abiadene, supplied the Jews with com from Egypt, during the famine which took place in the fourth year !> Michaelis, vol. i. p. 51-54. Hprne, i. 116-118. of Claudius, mentioned in the eleventh chapter of the Acts. St. Paul, therefore, who took a jour- ney to Jerusalem at that period, could not have been ignorant of the elevation of Ananias to that dignity. Soon after the holding of the first council, as it is called, at Jerusalem, Ananias was dispossessed of his office, in consequence of certain acts of violence between the Sa- maritans and tlie Jews, and sent prisoner to Rome, whence he was afterwards released, and returned to Jerusalem. Now from that period he could not be called high priest, in the proper sense of the word, though Josephus has some- times given him the title of igxieoev;, taken in the more extensive meaning of a priest, who had a seat and voice in the Sanhedrin ; and Jonathan, though we are not acquainted with the circumstances of his elevation, had been raised in the mean time to the supreme dignity of the Jewish Church. Between the death of Jonathan, who was murdered by order of Felix, and the high priesthood of Ismael, who was invested with that office by Agrippa, elapsed an interval in which this dignity continued vacant. Now it happened precisely in this interval that St. Paul was apprehended in Jerusalem ; and the Sanhedrin, being destitute of a president, he undertook of his own authority the discharge of that office which he executed with the greatest tyranny. It is possible, therefore, that St. Paul, who had been only a few days in Jerusalem, might be ignorant that Ananias, who had been dispossessed of the priesthood, had taken upon himself a trust to which he was not entitled ; he might therefore very naturally exclaim, ''I wist not, brethren, that he was the high priest" Admitting him, on the other hand, to have been acquainted with the fact, the ex- pression must be considered as an indirect re- proof, and a tacit refusal to recognise usurped authority. A passage, then, which has hitherto been in- volved in obscurity, is brought by this relation into the clearest light ; and the whole history of St. Paul's imprisonment, the conspiracy of the fifty Jews, with the consent of the Sanhedrin, their petition to Festus to send him from Csesa- rea, with an iatent to murder him on the road, are facts which correspond to the character of the times, as described by Josephus, who men- tions the principal persons recorded in the Acts, and paints their profligacy in colors even stronger than those of St. Luke. Note 32.— Part XIII. It is probable these conspirators laid them- selves under all the curses that were usually denounced in an excommunication. It was usual among the Jews, for private persons to 868* NOTES ON THE ACTS AND EPISTLES. [Part XIII. excommunicate both themselves and others". From their perverted oral tradition, they made it a rule that a private person might kill any one who had forsaken the Law of Moses, of which crime St. Paul was accused. They therefore applied to the Jewish magistrates, who were chiefly of the sect of the Sadducees, and St. Paul's bitterest enemies, for their connivance and support (v. 14.), who gladly aided and abetted this manner of taking away his life, and, on its failure, determined themselves after- wards to make a similar attempt, (Acts xxv. 3.) Their vows of not eating and drinking were as easy to loose as to bind ; according to Light- foot (vol. ii. p. 703), any of their rabbles or wise men could absolve them. Note 33.— Part XIIL We learn from this epithet, that the word JVazarene was applied to the Christians as a term of contempt in the time of the Apostles. Tertullus evidently meant the Christians in general, who being followers of the despised Nazarene, probably obtained this appellation from the very first. It does not, however, ap- pear that this name was assumed by the Chris- tians themselves. They were called among themselves " the Brethren," " They .of the Faith," and " the Faith," till at length, when they became more numerous, and received a large accession of converts from the Gentiles, Christian became the general name ; and the Hebrew Christians, who still perhaps bore the name of Nazarenes among the Jews, were distinguished among Christians by the names of ■' the Hebrews," and " They of the Circumcision." If this epithet was generally applied to the early Christians by their enemies, it is not necessary to prove that the Nazarenes, to whom Tertullus alluded, were believers in the Divinity of our Lord, and in those doctrines which are now embodied in the formularies and creeds of the Church. Long after the death of the apostles we read of a class of religionists who were called Naza- renes ; who blended in their ecclesiastical regi- men the Jewish rites and Christian precepts, and maintained various opinions i-especting the person of Christ, which are defensible neither from the Scriptures, nor the decisions of the primitive Church. Dr. Priestley attempted to prove that these Nazarenes, and another sect, the Ebionites, who likewise advocated errone- ous notions on this important subject, were the same ; and that they were the remnant of the Church at Jerusalem, maintaining, in depression and neglect, the pristine faith in its ancient ■= Selden, De Jure Mit. I. iv. c. 7 and 8. pp. 472 and 478 ; and De Sijned. 1. i. c. 7. p. 829, fin. 830 and 857. Biscoe, 278, vol. i. purity. Bishop Horsley, on the contrary, as- serted, and made his assertion good by the best remaining evidence, that the name of Nazarene was never heard of among Christians them- selves, as descriptive of a sect, before the final destruction of Jerusalem by Adrian ; when it became the specific name of the Judaizers, who at that time separated from the Church of Je- rusalem, and settled in the north of Galilee. The name was taken from the country in which they settled ; but it seems to have been given in contempt, and not without allusion to the earlier application of it by the Jews, to the Christians in general. The object of this epi- thet was to stigmatize these Nazarenes as mere Judaizers, who endeavoured to retain the Jewish observances, while they professed Christianity, and thus to degrade and corrupt the Gospel. The Hebrew Christians, properly so named, left Jerusalem during the siege, and retired to Pella, whence they afterwards removed and settled at ^lia. Neither were the Nazarenes the same as the Ebionites ; as Epiphanius, Mosheim, and others, speak of them as separate communities. Such are the opposite statements of these con- troversialists ; and the result of their discussion has given another proof to the world, that the Unitarian opinions are as utterly unsupported by antiquity as they are by Scripture ; and that the common vulgar Christianity of the system rightly called orthodox, and which is in vain endeavoured to be used as a term of contempt, is the one, true, and ancient faith, upon which the hopes of a Christian must be founded. The Divinity and Atonement of Christ are the un- changeable basis of the Christian's confidence that his repentance is accepted by his Creator. — See Horsley's Letters to Priestley, pp. 174-180, &c. and Bingham's Eccles. Antiq. 8vo. edit, vol. i. p. 13, lib. i. cap. 2. § 1. See also Semler ap. Archbishop Laurence's work On the Logos of St. John, p. 76. Note 34.— Part XIII. There are two modes of arranging the con- struction of this verse. Either, " When Felix hoard these things he deferred them, and said, that after he had acquired a more perfect knowl- edge of that way, and Lysias being come, he would take full cognizance of the business ;" or, " When he heard these things, having," &,c. as in our translation. Beza and Grotius state, that Felix had two points, the one of law, the other of fact, to determine. The first was, whether the new sect of the Nazarenes was against the Law of Moses ; the other, whether Paul was raising a tumult. On the first, the learned were to be consulted ; on the other, Lysias was the most conclusive witness. Hence Note 35.-37.] NOTES ON THE ACTS. *369 delay was entirely proper. Whitby cannot al- low that the text will bear this construction, and holds with the English version, that Felix had already gained a knowledge of the Christian way by his residence at Ceesarea, where Cor- nelius was converted, and Philip the deacon, and many disciples resided, chap. xxi. 8, 16. Elsley, vol. iii. p. 330. Note 35.— Part XIII. For the probable date of Felix's recal to Rome, see the remarks on Section ii. Part XV. Note 36.— Part XIII. A FREEMAN of Rome, who had been tried for a crime, and sentence passed on him, had a right to appeal to the emperor, if he conceived the sentence to be unjust ; but, even before the sentence was pronounced, he had the privilege of an appeal in criminal cases, if he conceived that the judge was doing any thing contrary to the laws. Ante sententiam appellari potest in criminali negotio, si judex contra leges hocfaciat. An appeal to the emperor was highly respect- ed. The Julian law condemned those magis- trates, and others, having authority, as violators of the public peace, who had put to death, tor- tured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Caesar. Lege Julia de vi publicd damnatur, qui aliqud potestate praditus, Civem Romanum ad Impera- iorem appellantem necarit, necarive jusserit, tor- sent, verberaverit, condemnaverit, in publica vin- cula duci jusserit. This law was so very sacred and imperative, that, in the persecution under Trajan, Pliny would not attempt to put to death Roman citi- zens who were proved to have turned Chris- tians ; hence, in his letter to Trajan, lib. x. Ep. 97, he says, " Fuerunt alii similis amentise, quos, quia cives Romani erant, annotavi in urbem re- mittendos." " There were others guilty of sim- ilar folly, whom, finding them to be Roman citizens, I have determined to send to the city." Very likely these had appealed to Caesar. — See Grotius ap. Dr. Clarke, and Bishop Pearce. VOL.. II. *47 Note 37.— Part XIII. St. Luke here relates that, " when St. Paul was sent from Csesarea to Rome, he was with the other prisoners committed to the care of Julius, an officer of the Augustan cohort," that is, a Roman cohort, which had the honor of bearing the name of the emperor. Now it appears from tlie account which Josephus has given in his second book on the Jewish war'', that when Felix was procurator of Judsea, the Roman garrison at Caesarea was chiefly com- posed of soldiers who were natives of Syria. But it also appears, as well from the same book", as from the twentieth book of his An- tiquities'', that a small body of Roman soldiers was stationed there at the same time, and that this body of Roman soldiers was dignified with the title of SEBASTH, or Augustan, the same Greek word being employed by Josephus, as by the author of the Acts of the Apostles. This select body of Roman soldiers had been employed by Cumanus, who immediately pre- ceded Felix in the procuratorship of Judaea, for the purpose of quelling an insurrection. And when Festus, who succeeded Felix, had occa- sion to send prisoners from Caesarea to Rome, he would of course entrust them to the care of an officer belonging to this select corps. Even here then we have a coincidence, which is worthy of notice — a coincidence which vt^e should never have discovered, without consult- ing the writings of Josephus. But that which is most worthy of notice is the circumstance, that this select body of soldiers bore the title of Augustan. This title was known of course to St. Luke, who accompanied St. Paul from Caesarea to Rome. But that, in the time of the Emperor Nero, the garrison of Caesarea, which consisted chiefly of Syrian soldiers, con- tained also a small body of Roman soldiers, and that they were dignified by the epithet Augus- tan, are circumstances so minute, that no im- postor of a later age would have known them. And they prove incontestibly, that the Acts of the Apostles could have been written only by a person in the situation of St. Luke. '' Bell. Jud. lib. ii. cap. 13, sect. 7. ' Jintiq. Jud. lib. xx. cap. 6. ■'" Bishop Marsh's Lectures, part v. pp. 82, 84. Home's Addenda to 2d edit, of Crit. Introduct. p. 741. 370=^ NOTES ON THE ACTS AND EPISTLES. [Part XIV PART xrv. Note 1.— Part XIV. Aristarchus is mentioned, Col. iv. 10., as St. Paul's fellow-prisoner ; and in Philemon 24, as his fellow-laborer. No records remain to enable us to elucidate his history the south of the island of Clauda, or Gaudos, which lies opposite to the port of Phenice, the place where they proposed to winter. See Kuinoel, Comm. in lAb. Hist. JY. T. in loc. the Dissertation on St. Paul's Voyage. — Ap. Class. Journ. No. 38, p. 202, and Bryant. Wolfius quotes at length the passage in Boisius, referred to by Kuinoel. Note 2.— Part XIV. . For a very curious and interesting account of the ships of Alexandria, and the trade in corn between that place and Puteoli, see Bryant's treatise on the Euroclydon, Analysis of Mythol- ogy, vol. V. p. 343, 349 ; and Hasseus' treatise in the Critici Sacri, De JVavious Jllexandrinis, vol. xiii. p. 717, &c. Note 3.— Part XIV. There is some obscurity in this expression. Commentators are divided, whether the wind arose against the island or the ship. By the words xaT' airrjc. Boisius and Wolfius under- stand n.QWQag, " the ship." Boltenius refers it to t6 nlolov, ver. 10., and thinks that aijrrjj is put for a^Tov. Kuinoel is of opinion that the island is referred to. Schleusner on this passage (voc. ^dllo}) inter- prets the words xar' airrig to mean the ship. It seems, however, evident that the island is meant, from the grammatical construction, and that it refers to ttjj' /C^rJD^J', in the preceding line. Our translation points, though rather obscurely, to the same meaning (" There arose against it"), which is rather more clearly ex- pressed in the Rheims translation, (" A tem- pestuous wind, called Euro-AquUo, drove against it"), and the Vulgate (" Misit se contra ipsam, Cretam, scilicet, ventus typhonicus"), and Cas- talio's version (" In eam procellosus ventus im- pegit"), agree in the same manner. This acceptation of the signification of this passage contradicts the idea that the wind Euro- clydon blew from a northerly quarter, as it must in such case have driven the vessel from the island, and not towards it, as it appears to have done. The course of the wind from the south-east would impel the ship towards the island of Crete, though not so directly but that they might weather it, as they in fact did, and got clear, tliough it appears that they incurred some risk of being wrecked, when running under, or to Note 4.— Part XIV. ON THE WIND CALLED EUROCLYDON. This wind is generally supposed to be that tempestuous and uncertain wind which blows from all directions, and is called a Levanter. " The Euroclydon," says Dr. Shaw, " seems to have varied very little from the true east point ; for, as the ship could not bear up, diVToq)du\uel>', loof up, against it, ver. 15., but they were obliged to let her drive, we cannot conceive, as there are no remarkable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the wind directed it. Accordingly, in the de- scription of the storm, we find that the vessel was first of all under the island of Clauda, ver. 16., which is a little to the southward of the parallel of that part of the coast of Crete, from whence it may be supposed to have been driven ; then it was tossed along the bottom of the gulph of Adria, ver. 27., and afterwards broken to pieces, ver. 41., at Melita, which is a little to the northward of the parallel above mentioned ; so that the direction and course of this particu- lar Euroclydon seems to have been first at east by north, and afterwards pretty nearly east by south." The learned Jacob Bryant" examines at great length the decision of Dr. Bentley, who en- deavoured to prove that the Euroclydon was the same as Enro-Aquilo in the Vulgate ; and, though it is not found in any table of the winds among either the Greek or Roman writers, nor in the temple of the winds of Andronicus Cyr- rhestes at Athens, that it corresponded to the wind C(Ecins, Kniy.lug. Mr. Byrant contends " Bryant's Jinalysis of Mythologij, vol. v. p. 330 -341 ; Shaw's Travels, 4to. edit. p. :!2;>, edit. 2. p. 331. Dissertation on St. Paul's Voyage, &c. No. 38, of the Class. Journ. Etym. M.TV(pnir ylto ianv i, tov (O'Uiov fi(f>vdQa nvoi^, tie y-ai fVQoxXt'So)r y.aXiirat , and Hesychius riKftii' 6 utyoc avt^iog. The Alexandrian MS. and tlie Vulgate read for ixjiJo>e?.idoii — ev(}ay.v- '/.o>v, Euro-.iquilo, ap. Kuinoel. Note 5.-7.] NOTES ON THE ACTS. *371 there was no such wind as Euro-Aquilo. An anonymous writer, No. 38, of the Class. Journ., has drawn up the argument in a very satisfac- tory manner. The Latin Vulgate translation, tliat of Castalio, and some otiiers, render the word Eurodydon, by Euro-Aquilo, a word found no where else, and in- consistent in its construction with the principles on which the names of the intermediate or com- pound winds are framed. Euro-notus is so called, as intervening between Euro and Notus, and as partaking, as was thougiit, of the qualities of both. The same holds true of Libo-notus, as being in- terposed between Libs and Notus. Both these compound winds lie in tlie same quarter, or quadrant of the circle, with the winds of which they were composed ; and no other wind inter- venes. But Euros and Aquilo are at ninety degrees distance from each other ; or, accord- ing to some writers, at fifteen degrees more, or at 105 degrees ; the former lying in the soutli- east quarter, and the latter in the north-east ; and two winds, one of which is the east cardi- nal point, intervene, as Caecias and Subsolanus. The Carbas of Vitruvius occupies the middle point between Eurus and Aquilo, in his scheme of the winds ; but this never had, nor could have, the appellation of Euro-Aquilo, as it lies in a different quarter, and the east point is interposed, which could scarcely have been overlooked in the framing of a compound appellation. The word Eurodydon is evidently composed of Eurus, or Eigog, the south-east wind, and xXvdut^, a wave, an addition highly expressive of the character and effects of this wind, but, probably, chiefly applied to it when it became typhonic or tempestuous. Indeed the general character under which Eurus is de- scribed, agrees perfectly with the description of the effects of the wind which caused the distress related in the account of this voyage. Note 5.— Part XIV. The island on which St. Paul was shipwrecked was in Adria. Kuinoel, and the commentators who adopt the general opinion, tliat St. Paul was wrecked at the African Malta, interpret Adria, in a very wide sense, of the sea betv/een Greece, Italy, and Africa, in such manner, that the Ionic, Cretic, and Sicilian seas, are com- prehended under that appellation. Byrant, in his dissertation above referred to, limits the application of the word to the waters of the gulf, still called the Adriatic. The Adriatic Sea in early ages comprehended only the upper part of the Sinus lonicus, where was a city and a river, both called Adria, from one of which it took its name. It afterwards was advanced deeper in the gulf; but never so engrossed it as to lose its original name. It was called for many ages promiscuously, the Adriatic and Ionian Gulf. Thucydides (lib. i.), Theophras- tus (Hist. Plant, lib. viii. cap. x.), and Polybius (lib. ii. p. 102, edit. Casaub. Par. 1609), confirm iVIr. Bryant's opinion. Polybius informs us, tliat the Ionian Gulf reached south to the promontory of Corinthus, in Bruttia, where was the commencement of the Sicilian Sea; but even this, which was the remotest point south of the Adriatic, was never supposed to extend as far as Malta in the Mediterranean. Strabo says expressly, that the Adriatic Sea is bounded by Panormus, and a port of Crismor, and by the Ceraunian mountains, which lie in about forty degrees north latitude, and upwards of four degrees to the north of Malta; and in another place, that the Ceraunian mountains, and the Promontorium Japygium form the boun- dary or mouth of the Ionian Sea (book vi. p. ■105, Oxf edit.) And Ptolemy, so far from accounting Malta to be an island of the Adriatic Sea, reckons it to be a part of Africa ; and Pomponius Mela inclines to the same arrangement : the latter writer speaks of Corcyra, which is in latitude 39° 30" north, (nearly half a degree to the south of the Ceraunian mountains,) as being situated in the neighbourhood [vicina], not in the Adri- atic Sea ; so that he probably meant to assign the same limits with Strabo. Note 6.— Part XIV. See on the rudder-bands, Pocock's Travels, vol. i. p. 135. Bishop Pearce in loc. and the explanations and quotations in Kuinoel. Note 7.— Part XIV. ^id&hxaaog is properly (says Bochart) an isthmus, or a narrow strait between two seas ; but it here seems to mean (says Kuinoel) an oblong drift or heap of sand, a sand-bank. Mr. Bryant, however, objects to this interpretation. The Tonog diduhtaaog (says Bryant) is noth- ing else but the natural barrier of a harbour ; where this is wanting, they make an artificial one, called a mole, or pier; otherwise there can be no security for shipping, the harbour being little better than a road without it. Such a barrier or headland was here, which they en- deavoured to get round, and failed. This may be learned from the context — risQmsa6fTeg di elg i6nov 8id6Xaaaov, indiy.stXaf irjy favf : where the word ixnsadvrEg was before : it signifies falling upon a place in taking a round or circuit. The mariners saw a bay, into which they had a mind to run their ship ; but they met with a small promontory, that pro- 372* NOTES ON THE ACTS AND EPISTLES. [Part XIV. jected and formed the entrance into the bay, and which was washed on each side by the sea. This impeded them, and in endeavouring to get round it, their ship struclf and stood fast Mr. Bryant confirms this interpretation of the word by the authority of Chrysostom. See Kuinoel in loc, and Bryant's Dissertation, p. .397. Note 8.— Part XIV. ON THE ISLAND OF MELITA. Many commentators have been of opinion that St. Paul was wrecked at Meleda or Melite, in the Adriatic, and not at Malta, in the Med- iterranean. Kuinoel mentions Rhoer as the principal continental divine who has defended this opinion The most celebrated treatise, however, with which we are acquainted, is that of Mr. Bryant, who has defended this opinion at great length, with all his usual learning, and more than his usual judgment; and in the general opinion, I believe, has been supposed to have established his position. I shall again refer to the summary of his arguments, and the just remarks of the anonymous writer I have before referred to, on this subject. I am of opinion, he observes, that the island Meleda, last mentioned, is the one here alluded to. My reasons are as follow : — " The island of Meleda lies confessedly in the Adriatic Sea, which situation cannot, without much strain on the expression, be ascribed to the island of Malta, as I have before shown (Note 5.) Me- leda lies nearer the mouth of the Adriatic than any other island of that sea, and would of course be more likely to receive the wreck of any vessel that should be driven by tempests towards that quarter. Meleda lies nearly N. W. by N. of the south-west promontory of Crete, and of course nearly in the direction of a storm from the south-east quarter. The man- ner in which Melita is described by St. Luke agrees with the idea of an obscure place, but not with the celebrity of Malta at that time. Cicero speaks of Melita (Malta) as abounding in curiosities and riches, and possessing a remarkable manufacture of the finest linen. The temple of Juno there, which had been pre- served inviolate by both the contending parties in the Punic wars, possessed great stores of ivory ornaments, particularly figures of Victory — antiquo operc et summa arte perfectaP " Malta," says Diodorus Siculus, " is fur- nished with many and very good harbours, and the inhabitants are very rich, for it is full of all sorts of artificers, among whom there are ex- cellent weavers of fine linen. Their houses are very stately and beautifully adorned. The inhabitants are a colony of Phoenicians, who, tradinof as merchants as far as the Western Ocean, resorted to this place on account of its commodious ports and convenient situation for a sea trade ; and by the advantages of this place, the inhabitants presently became famous both for their wealth and merchandise." It is difficult to suppose that a place of this description could be meant by such an expres- sion, as of an island called " Melita ;" nor could the inhabitants, with any propriety of speech, be understood by the epithet " bar- barous." But the Adriatic Melite perfectly corre- sponds with that description. Though too ob- scure and insignificant to be particularly noticed by the ancient geographers, the opposite and neighbouring coast of Ulyricum is represented by Strabo as perfectly corresponding with the expression of St. Paul. The circumstance of the viper or poisonous snake that fastened on St. Paul's hand merits consideration. Father Giorgi, an ecclesiastic of Melite Adriatica, who has written on this subject, suggests very properly, that as there are now no serpents in Malta, and as it should seem were none in the time of Pliny, there never were any there, the country being dry and rocky, and not aflfording shelter or proper nour- ishment for animals of that description. But Meleda abounds with those reptiles, being woody and damp, and favorable to their way of life and propagation. The disease with which the father of Publius was afflicted (dysentery, combined with fever, probably intermittent) affords a presumptive evidence of the nature of the island. Such a place as Melite Africana (Malta), dry and rocky, and remarkably healthy, was not likely to produce such a disease, which is al- most peculiar to moist situations and stagnant waters ; but might well suit a country woody and damp, and probably for want of draining, ex- posed to the putrid effluvia of confined moisture. The following are the principal objections, with their answers, to Mr. Bryant's and Rhoer's hypothesis: 1. Tradition has unvaryingly as- serted this as the place of the Apostle's ship- wreck. — The tradition cannot be traced to the time of the wreck. 2. The island in the Vene- tian Gulf, in favor of which Mr. Bryant so learnedly contends, is totally out of the track in which the Euroclydon must have driven the vessel. — The contrary has been shown, (see Note 4.) 3. It is said, in verse XL of this chapter, that another ship of Alexandria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St Paul's vessel did (chap, xxvii. 38.), had been driven out of its course. — The same Levanter which drove one from its course, might have di'iven the other also. 4. In St. Paul's voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed Note 8.] NOTES ON THE ACTS. *373 at S}-racuse (ver. 12, 13.), and from thence went to Rhegium. But if it had been the Illy- rian MeUta, the proper course of the ship would have been first, to Rhegium, before it reached Syracuse at all ; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse in Sicily, before the ship could arrive at Rhegium, in Italy. This is the strong- est argument; but see Note 11. The learned Dr. Gray, author of the inval- uable Key to the Old Testament, in liis work on the connection between the sacred writings and the literature of Jewish and heathen au- thors, favors the opinion of Mt. Bryant, and confirms its probability by a similar incident in the life of Josephus, who was wrecked on his way to Rome, in the Adriatic Sea, in the same year with St. Paul. " The account in the life of Josephus," says Dr. Gray, " written by himself, appears to relate to this voyage, and seems to prove that Josephus was a companion in a part of it with St. Paul. There are, indeed, dilficulties which interfere with this opinion, which, as the subject is of some moment, may be proposed for critical investigation." The relation is as follows: — "After the twenty-sixth year of my age, it happened that I went up to Rome on the occasion that I shall now mention. At the time when Felix was procurator of Judaea, there were certain priests of my acquaintance, good and worthy persons, whom on a small and trifling occasion he had put into bonds, and^ent to Rome to plead their cause before Caesar. For these I was desirous to procure deliverance, and that especially because I was informed that they were not un- mindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts : accordingly I came to Rome, though it was often through great hazards by sea, for our ship being wrecked in the midst of the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night, when, upon the first appearance of the day, a ship of Cyrene appearing to us, by the providence of God, I and some others, eighty in all, preventing the rest, were taken up into the ship: and when I had thus escaped and come to Puteoli, I became acquainted with Aliturus, an actor of plays, a Jew by birth, and much beloved by Nero, and through his interest became known to Poppea, Cssar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty." " The dates," says this learned writer, " might be shown so far to correspond, that there would be no objection from this source. It is not improbable that Josephus, who was of sacer- dotal descent, and brought up in the strict pro- fession of the Pharisaic opinions, should have felt an interest in the welfare of St. Paul, who vol.. II. was a Pharisee, brought up at the feet of Ga- maliel, and who might be called a priest, as he was a doctor of the law, and assumed the character of a preacher of righteousness. What Josephus says of Felix having, as procurator of Judaea, sent the persons spoken of to Rome, may be inaccurately stated, or may relate to some order first given by Felix to this effect, but the execution of which was delayed by the change of governors. This would accord with the account of St. Luke, and would not be in- consistent with what is further stated by him, that St. Paul was detained two years in con- finement, and that Festus, not long after his arrival to take possession of the government, examined Paul at Caesarea ; and after having again heard his defence in presence of Agrippa, directed him to be conveyed to Rome. Jose- phus, then speaking of the imprisonment and sending of St. Paul to Rome, ascribes both the measures to their first author, whose unpopular government was the subject of very general complaint, and whose proceedings were most likely to be traversed at Rome. The piety and resignation which the historian ascribes to his companions, accord well with the character of St. Paul ; and the circumstance of their supporting themselves by figs and nuts, may help to explain what is stated in the Acts, that the " passengers fasted fourteen days ;" that is, had no regular food. It might have been by means of the interest of Aliturus, that St. Paul was allowed the liberty of residing at his own house at Rome. The other difficulties which occur are not so easily removed, and present a fair subject for discussion. It is stated by Josephus that there were six hundred persons in the ship in which he sailed, though in the vessel in which St. Paul was wrecked, there but two hundred and seventy-six. The number, however, mentioned by Josephus is so great, as to lead us to suspect some mis- take, since it is not by any means credible that trading vessels at that time were accustomed to contain, or capable of accommodating, so great a number of persons. With respect to the difference between the account in the Acts, and that of Josephus, as to the circumstances of the escape, it is to be considered whether Josephus, and the seventy- nine with him, might not have been separated from those, who swam to shore at Melita, and have been taken up in the ship of Cyrene, being the persons who first cast " themselves into the sea," as is related in the Acts ; and whether the remainder of the crew, who, Jose- phus states, were swimming with him all the night, and of whose subsequent fate he says nothing, might not have reached the land to- gether with St. Paul. Why, when Josephus afterwards, upon tliis supposition, must have re- ceived the account of St. Paul's escape with the rest, he should omit to record it, can be ex- *FF 374* NOTES ON THE ACTS AND EPISTLES. [Part XIV. plained only from a reluctance which he might feel, to confirm or report the miraculous circum- stances which demonstrated the divine coun- tenance to St. Paul's mission, which, if he had admitted, he must have been a convert to Christianity. He certainly speaks inaccurately in one instance, representing himself and his companions to have swam all the night, which, without a miracle at least, could not have been literally effected ; another difficulty, and per- haps the greatest, is, that St. Paul expressly says, that they all escaped safe to land, and that when they escaped they knew that the island was called Melita, which seems to imply, that they all reached the same island. It is possible, however, that the Apostle, by the word " all," refers to the immediate antecedent in the verse, speaking distinctly of those who followed the first division. The integrity of the miracle, and the declar- ations of St. Paul, that there should be no loss of any man's life, and that not a hair should fall from the head of any of them, are equally es- tablished, whether the whole crew reached the land, or some only, while others were taken up into a ship. If Josephus was one of the breth- ren, whom the Apostle found at Puteoli, he might have been delayed on his voyage from Melita, or detained at Puteoli by Aliturus, till St. Paul arrived there ; if the circumstances should not be thought to be satisfactorily recon- ciled, there are still so many concurrences, that the accounts must at least be allowed to bear a very remarkable resemblance to each other, if not to refer to the same event ; for let it be con- sidered that in both accounts the prisoners are represented to have been put into bonds by Felix, upon a trifling occasion, and in both to have appealed to Csesar. In both relations, men of extraordinary piety and excellence are exposed to shipwreck in the Adriatic in the same year ; and in both they wonderfully es- cape ; by a remarkable providence, in both his- tories they arrive at Puteoli ; and in both in- stances the prisoners are, by an unexpected indulgence in some degree, set at liberty, in consequence it should seem, of interest made with the emperor. — Johan. Fred. Wandalinus considers Malta, in the Mediterranean, as the scene of St. Paul's shipwreck, p. 773, in a dis- sertation in the 13th vol. of the Critici Sacri. Note 9.— Part XIV. Mr. Bryant fully proves that the people of Malta, in the Mediterranean, could not be justly called^ " barbarous." On this point the testi- mony of Diodorus Siculus (see Note 8.) is decisive. Mr. Bryant, after some extracts on the magnificence of the temples at Malta, goes on to contrast the description of the African Malta, given by the classical writers, with the brief but forcible account of the Adriatic Melite in the New Testament. The island is situated in the Adriatic Gulf, near the river Naro, in the province of the Nesticeans, an Illyrian people. What is the character of these Illy- rians ? Barbarous beyond measure ; so that they are seldom mentioned without this denomi- nation. Thucydides, speaking of Epidamnus, says, it was " in the neighbourhood of the Tau- lantii, a barbarous set of people, Illyrians." — Hist. lib. i. Polybius says, that in his time " they did not seem so much to have feuds and quarrels with any particular nation, as to be at war with all the world." — Hist. lib. ii. p. 100, edit. Casaub. Item excerptae Legationes, sect, cxxv. Diodorus seldom mentions them but he terms them barbarians. Speaking of the Lace- daemonians giving them a remarkable check, he says (lib. xiv. p. 464, edit. Stephan.), tov noXlov ■O-Q&aovg enavaav tovq ^aqS&qovg. One Illyrian nation was called the Dardanians ; of whom Nicolaus Damascenus [SwaymyT] nuQudo^oii' ridcov) mentions an odd rule, which, I believe, no other body politic imposed upon itself: they were washed only three times — when they were born, when they married, and when they died — rglg iv tu (9/(B loiovrat [i6vov, orav yipoivrai, xal iniy&fiOLg, xal TelsviibvTsg. Strabo speaks of the country as naturally good, but neglected and barren, " on account of the savage dispo- sition of the inhabitants, and the national turn to plunder." They are represented as rude in their habits, and their bodies disfigured with marks and scarifications, by way of ornament, (Strabo, vol. i. p. 484, edit. Amstel. 1707); not given to traffic, and ignorant of the use of money. (Schol. in Dionys. TleQiriy. ad vers. 97.) They are described as extending to the Danube north, and eastward to Macedonia and Thrace ; comprehending a villainous broth- erhood under different denominations. (Liv. lib. X. cap. 2.) lllyrii lAhurnique et Istri, gen- tes fera. Such were the Scordisci, a nation bent on ruin ; who are said to have made a beautiful country for seven days' journey a desert. Add to these the Bessi, so supreme in villainy, that the banditti looked up to them, and called them, by way ofeminence,"The Thieves." (Strabo, vol. i. p. 490, edit. Amstel. 1707.) In short, it is notorious that all the tract of Illyria, from the city Lissus north-west, was termed "IklvQig BaQ6(tQi}ii) : partly on account of the ferocity of the inliabitants, and partly to distin- guish it from the Hellenic, where the Greeks had made their settlements. It is observable, that the islands upon this coast were noted for a despe- rate race of freebooters ; and, what is most to the purpose, Melite and Corcyra particularly swarmed with pirates. They so far aggrieved the Romans by their repeated outrages, that (Appian. De Bello Myrico) Augustus ortlered the island to be sacked, and the inhabitants to Note 10.-13.] ON THE EPISTLE TO THE EPHESIANS. *375 be put to the sword. This in great measure was executed. So that, when the Apostle arrived in these parts, the island must have been very much thinned, and the remainder of the people well disciplined. Syracuse would have been the smallest devia tion possible. Note 10.— Part XIV. It was the custom with the ancient Greeks and Romans, to place the image or picture of the deity, to whose care and protection they committed the ship, at the stern, and to place the sign, by the name of which the ship was called, at the head*. It is a dispute among learned men, whether the tutelar deity were not also sometimes the sign, and for that reason placed both at head and stern. There are undeniable instances in ancient authors, wherein some of the heathen deities are placed at the head. And it is not very likely, that such ships should have other deities at the stern, than those to whose tutelage they were committed. Of this sort is the ship which carried Paul to Italy. It had Castor and Pollux, two heathen deities, at the head, and doubtless, if any, had the same also at the stern, as the tutelar gods, protectors, and patrons of the ship, these being esteemed deities peculiarly favorable to mariners. Note 11.— Part XIV. An argument has been brought in favor of the opinion, that the island here in question was the island of Malta, " from St. Paul's calling at Syracuse, in his way to Rhegium ; which is so far out of the track, that no example can be produced in the history of navigation, of any ship going so far out of her course, except it was driven by a violent tempest." This argu- ment tends principally to show, that a very in- correct idea has been formed of the relative situations of these places. The ship which car- ried St. Paul from the Adriatic Sea to Rhegium would not deviate from her course more than half a day's sail by touching at Syracuse, and the delay so occasioned would probably be but a few hours more than it would have been, had they proceeded to Syracuse in their way to the straits of Messina, from Malta, as the map will show. Besides, the master of the ship might have, and probably had, some business at Syra- cuse, which had originated at Alexandria, from which place it must have been originally in- tended the ship should commence her voyage to Puteoli ; and in this course the calling at ' Vid. Hammond in loc, Virg. ^neid. I. 10. v. 157, 166, et 171. Ovid. De Trist. Eleg. 9. v. 1, 9. Pers. Sat. 6. v. 30. Note 12.— Part XIV. Dr. Lardner has shown that this mode of custody was in use amongst the Romans, and that whenever it was adopted, the prisoner was bound to the soldier by a single chain: in reference to which St. Paul, Acts xxviii. 20,, tells the Jews, whom he had assembled, " For this cause, therefore, have I called for you to see you, and to speak with you, because that for the Hope of Israel I am bound with this chain," r-fiv ulvcriv TavTrjv ttsqIxbiiioi. It is in exact conformity, therefore, with the truth of St. Paul's situation at the time, that he declares of himself (Eph. vi. 20.), nQsaSEiw h Alvuei. And the exactness is the more remarkable, as alvai,g, a chain, is no where used in the singu- lar number to express any other kind of custody. When the prisoner's hands or feet were bound togetlier, the word was deafiol, " bonds," Acts xxvi. 29. When the prisoner was confined between two soldiers, as in the case of Peter (Acts xii. 6.), two chains were employed ; and it is said upon his miraculous deliverance, that the " chains" {eived Christ Jesus the Lord, walk ye in him ; rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving." This the Apostle could not have written to them, if their only teacher had been Epaphras, or any other who was not an apostle. See also chap. i. 6., which things. Dr. Lardner observes, demonstrate that the Colossians were converted by an apostle, and in that capacity he bears testimony to the fidelity of tlieir own pastor, (chap. i. 7.) It is most probable, therefore, that the Churches in Colosse, Laodicea, and Hierapolis were planted by St. Paul, with the assistance of Timothy, for which reason he is joined in the salutation of this Epistle. Macknight supposes that, before their conversion, some of the Colossians had embraced the doctrines of Pythagoras, and others those of Plato, and that the Judaizers, to recommend the Law of Moses, affirmed that the former derived his discipline, and the latter his dogmas, from the Jewish laws. It is certain that the abstinence from animal food, and the fastings and severities practised on the body, recommended by the Pythagorean precepts; and the doctrines of Plato, concerning the agency of angels in human affairs, and the honor which is on that account due to them, are expressly condemned by the Apostle in this Epistle. As the Jewish teachers artfully suited their arguments to the opinions and characters of those they addressed, they might imve pressed on the minds of the Colossians, to prove the ministry of angels, that angels conducted the Israelites into Canaan, and that the Law of Moses was given by their ministry. To those who were tinctured with the Platonic philosophy, they affirmed that it was arrogance in sinners to v/orship God without some mediator, and therefore they exhorted them to offer up their prayers to God through the mediation of angels, which was more acceptable to him than the mediation of Christ ; who could not be supposed to have the same power with God as the angels, who were employed by him in the government of the world; and as the heathens and Jews were particularly attached to propitiatory sacri fices, we may conjecture, although not men tioned by the Apostle, that these false teachers, since there were no sacrifices appointed by the Gospel, tauglit that the Jewish sacrifices and purifications were to be continued as the means of justification. The whole scope of the Apos- tle's letter is to show the folly and vanity of these errors, by establishing the contrary truths. Lardner remarks, that in the Epistle which John wrote, by the command of our Lord, to the Church of the Laodiceans, traces of the same errors may be found, which the false teachers endeavoured to disseminate throughout Phrygia. For example, to show that angels are not supe- rior to Christ in dignity and power, and that they are not to be worshipped, he asserts his own power as governor of the world, in nearly the same words as St. Paul in his Epistle to the Colossians, (Rev. iii. 14. Coloss. i. 18.) See also the condemnation of the false teacliers, who were puffed up with their pretended knowl- edge, and a corruption of the Law of Moses (Coloss. ii. 18. Rev. iii. 47.) ; and whereas St. Paul said to the Colossians (chap. ii. 10.), " Ye are complete in him, which is at the head of all principality and power ;" Christ said to the Laodiceans (Rev. iii. 18.), "I counsel thee to buy of me gold tried in the fire," &c. Although the worship of angels was repressed for a time by the Apostle's Epistle to the Colossians, it afterwards prevailed among them to such a degree, that the council which met at Laodicea, the capital of Phrygia, found it necessary to condemn that idolatry by their thirty-fifth canon, as Theodoret informs us, in his note on Coloss. ii. 18., which thus stands : " Christians ought not to leave the Churcii of God, and go and name angels, or gather assemblies. If, therefore, any one is found to practise this secret idolatry, let him be anathema, because he has left our Lord Jesus Christ, the Son of God, and has turned to idolatry." This council is supposed to have been held, A. D. 363. Its last two canons de- clared what sacred books were to be publicly read in the Churches. From the similarity in the doctrine and phra- seology of this Epistle to that of the Ephesians, many have considered it as an epitome of the former ; yet, though there is a great similarity, which may give us reason to suppose the Apostle considered the two Churches in some things nearly in the same state, the Epistle to tlie Colossians relates to corruptions which are not even hinted at in the other Epistle. The general agreement of expression and sentiment between these two Epistles, and their having been forwarded by the same mes- senger (Eph. vi. 21. Coloss. iv. 7.), have induced many to suppose they were written at the same time. In their arrangement I have been guided by Dr. Lardner, who considers tlds argument Note 1S.-20.] ON THE EPISTLE TO PHILEMON. *383 as not decisive, because Tychicus may have been sent twice from Rome into Asia by the Apostle, with letters, during a confinement of two years ; and because other reasons may have induced him to have written the same things to these Churches. He considers, as has been already observed, that as Timothy, who was joined witli St. Paul in the Epistles to the Philippians, Colossians, and Pliilemon, is not united with him in his Epistle to the Ephe- sians, he had left Rome, and did not return to that city till after the Epistle to the Ephesians had been written. Epaphras, who was sent by the Colossians to comfort the Apostle by the assurances of their affectionate regard under his imprisonment, and to bring them back word how matters went with him, became so obnoxious to the Roman magistrates, that he v/as imprisoned by them (Philemon, 23.) on account of his exertions in the cause of the Gospel ; on this account Tychicus and Onesimus, whom the Apostle had converted and sent back to Colosse, were made the bearers of this Epistle. pensation — we are all called upon to fulfil the spirit of the Mosaic Law. Note 18.— Part XIV. The Apostle, in this expression, seems evi- dently to refer to the Jewish law, in allusion, perhaps, to Numb. v. 23. But as the Gentiles seem also to be included by him, the handwrit- ing of ordviances must s'lgnii'y the law of con- science, the transgression of whose precepts subjected the Gentiles to death. The law of conscience may be regarded as comprised in or united to the Law of Moses, by which these precepts were more generally promulgated, and rigorously enforced, subjecting alike all man- kind to the curse of eternal death, which curse ■was abolished, or blotted out, by the death of Christ. We must otherwise suppose that the Apostle, by changing the form of his words, you into us, in this instance, addressed the Jews, confining this expression to their Jewish ritual, which was now by the death of Christ blotted out, and entirely abolished; thereby intimating that neither Jew nor Gentile was bound any longer by its observance ; that it was now entirely cancelled, as other bonds were, by being struck through with a nail ; that, as it no longer existed to separate Jews and Gentiles, they were all admitted to the same equal privileges, the same condition of salva- tion, through faith in Christ. Macknight, how- ever, is of a different opinion, and supposes that the moral and not the ritual precepts of the Law of Moses, to which the curse was an- nexed, were blotted out ; but as Christ expressly declares he came not to destroy the Law, but to fulfil it ; its moral precepts, engraven on our cc;;sciences, must be binding under every dis- NoTE 19.— Part XIV. This expression is variously translated. Commentators suppose it alludes to the first elements, or principles of science ; to the first beginnings of piety, or the first principles of religion and philosophy. Locke refers it to "the Law;" and Dr. Clarke observes, that the observances of Jewish rites and ceremonies were only rudiments, first elements, or the alphabet out of which the whole science of Christianity was composed. We have often seen that the world, and this world, signify the Jewish dispensation, or the rites, ceremonies, and services performed under it. Note 20.— Part XIV. ON THE DATE AND OCCASION OF THE EPISTLE TO PHILEMON. Philemon, to whom this Epistle is addressed, was an inhabitant of Colosse, as appears from St. Paul's mentioning Onesimus in his Epistle to the Colossians (iv. 9.) as one of them, and also from his saluting Archippus in this Epistle (ver. 2.), who appears, from Col. iv. 17., to have been a pastor of that Church. Philemon seems to have been a person of great worth as a man, and of some note as a citizen in his own coun- tiy ; for his family was so numerous, that it made a Church by itself, or at least a consider- able part of the Church at Colosse, (ver. 2.) He was likewise so opulent, that he was able, by the communication of his faith, that is, by his beneficence, to refresh the bowels of the saints, (ver. 6, 7.) According to Grotius, Philemon was an elder of Ephesus ; Beausobre and Dr. Doddi-idge suppose him to have been one of the ministers of the Colossian Church ; and from St. Paul's requesting him (ver. 22.) to provide a lodging for him at Colosse, Michaelis thinks that he was a deacon of that Church. These opinions appear to have been founded on the inscription of this Epistle, where St. Paul calls him a fellow-laborer. But this appella- tion, as Drs. Whitby, Lardner, and Macknight have remarked, is of ambiguous signification ; being given not only to those who were em- ployed in preaching the Gospel, but also to such pious individuals, of either sex, as assisted the apostles in any manner. Hilary, the dea- con, expressly calls him one of the laity ; Theo- doret, OEcumenius, and Theophylact appear to be of the same opinion. Philemon was most probably a converted Gentile, and, from the 19th verse of this Epistle 384* NOTES ON THE ACTS AND EPISTLES. [Part XIV. it is generally supposed tliat he was converted under the ministry of St. Paul ; but, from the Apostle's saying, in the 5th veree, that he had heard of Philemon's faith in Christ, it is a dis- puted point with commentators. We learn, from this Epistle, that Onesimus was the slave of Philemon, whom he had prob- ably robbed ; though Macknight and Dr. Lard- ner are of opinion that St. Paul's expression, in ver. 18, does not insinuate that Onesimus had robbed his master of any tiling but his service, and that he then ran away as far as Rome. Whether he repented of what he had done, and voluntarily went to St. Paul, or in what other manner they came to meet there, we have no information. But the Apostle, during his con- finement "in liis own hired house," opened a way to the heart of the rude slave, converted him to the Christian faith, and baptized him. It also appears that St. Paul kept Onesimus with hirn for some time, to wait upon himself, until Onesimus, by his conduct, confirmed the truth and sincerity of his conversion. During his abode with the Apostle, he served him with the greatest assiduity and affection ; but, being sensible of his fault in running away from his master, he wished to repair that injury by returning to him. At the same time being afraid lest, on his return, his master should inflict upon him the punishment of torture, or death, which by the law or custom of Phrygia he was empowered to do to a fugitive slave, he entreated St. Paul to write to Philemon in his hehalf, and request him to forgive and receive him again into his family. The Apostle there- fore wrote this Epistle to Philemon, " in which, with the greatest softness of expression, warmth of affection, and delicacy of address, he not only interceded for Onesimus's pardon, but urged Philemon to esteem him, and put confi- dence in him as a sincere Christian. And because restitution, by repairing the injury that has been done, restores the person who did the injury to the character which he had lost ; the Apostle, to enable Onesimus to appear in Phil- emon's family with some degree of reputation, bound himself in this Epistle by his handwriting not only to repay all that Onesimus owed to Phil- emon, but to make full reparation also to Phile- mon for whatever injury he had done to him by running away." To account for the solicitude expressed by St. Paul in this Epistle, in order to obtain Onesimus's pardon and procure a thorough reconciliation, it is not necessary to suppose, with some critics, that Philemon was keen and obstinate in his resentments, or of that rough and intractable disposition for which tlie Phrygians were proverbial. The contrary Ls insinuated by the Apostle, who has in other places commended his benevolence and charity. It is most probable, as Dr. Macknight has conjectured, that Philemon had a number of slaves, on whom the pardoning of Onesimus too easily might have had a bad effect ; and therefore he might judge some punishment necessary ag an example to the rest. At least St. Paul could not have considered the pardoning of Onesimus as an affair that merited so much earnest en- treaty, with a person of Philemon's piety, benevolence, and gratitude, unless he had sus- pected him to have entertained some such intention. Whether Philemon forgave or punished One- simus is a circumstance concerning which we have no information. From the earnestness with which the Apostle solicited his pardon, and from the generosity and goodness of Phil- emon's disposition, the eminent critic above cited conjectures that he actually pardoned Onesimus, and even gave him his freedom, in compliance with the Apostle's insinuation, as it is interpreted by some, that " he would do no more than he had asked." For it was no un- common thing, in ancient times, to bestow free- dom on those slaves whose faithful services had procured for them the esteem and good will of their masters. The primitive Christians preserving this Epistle, and placing it in the Sacred Canon, Dr. Benson remarks, are strong arguments to induce us to believe tliat Phile- mon granted the Apostle's request, and received Onesimus into his house and favor again. As Onesimus was particularly recommended by Paul to the notice of the Colossians (ch. iv. 9.), it cannot be doubted that they cheerfully received him into their Church. In the Apos- tolical Constitutions^, Onesimus is said to have been bishop of Berea ; but they are a compila- tion of the fourth century, and consequently of no authority. When Ignatius wrote his Epistle to the Ephesians (A. D. 107), their bishop's name was Onesimus ; and Grotius thought that he was the person for whom St. Paul interceded. But this, as Dr. Lardner-'' remarks, is not cer- tain. Dr. Mill" has mentioned a copy, at the conclusion of which it is said that Onesimus suffered martyrdom at Rome, by having his legs broken. Tliat this Epistle was written from Rome, about the same time with those to the Philip- pians and Colossians, is proved by several coin- cidences. " As the letter to Philemon, and that to the Colossians, were written," says Dr. Paley, " at the same time, and sent by the same messenger, the one to a particular inhabitant, the other to the Church of Colosse, it may be expected that the same, or nearly the same persons, would be about St. Paul, and join with him, as was the practice, in the salutations of the Epistle. Accordingly we find the names of Aristarchus, Marcus, Epaphras, Luke, and Demas in both Epistles. Timothy, who is joined with St. Paul in the superscription of ' Lib. viii. c. 46. / IVorks. 8vo. vol. vi. p. 381 ; 4to. vol. iii. p. 324. ' JVov. test. Millii et Kusteri, p. 513. Note 21.] ON THE EPISTLE TO PHILEMON. *385 the Epistle to the Colossiaus, is joined with him also in tliis. Tychicus did not salute Philemon, because he was the bearer, with Onesimus, of the Epistle to Colosse, and would undoubtedly there see Philemon." That when the Apostle -mrote the former Epistle, he was in bonds (Col. iv. 3, IS.); which was the case also when he wrote tbis (see ver. ]. 10, 13, 2-3.) ; from which, and various other circumstances, we may conclude that they were written about the same time, in the ninth year of Nero, A. D. 62. As some have thought it strange that a private letter, of a particular business and friendship, should have been admitted into the Sacred Canon, not only as a genuine production of St. Paul, but as also designed by the Holy Spirit for the edification of tlie Church, it will be necessary to show the important lessons and duties it enforces. In a religious view, and upon a spiritual account, it sets before church- men of the highest dignity, a proper example of attention to the people under their care, and an affectionate concern for their individual welfare. It teaches us that aU Christians, in their rela- tionship to God, are on a level. Onesimus the slave, upon becoming a Christian, is the Apos- tle's dear son, and Philemon's brother. Chris- tianity makes no alteration in men's civil affairs. By Christian baptism a slave did not become a freedman ;' liis temporal estate or condition was still the same ; and, though Onesimus was the Apostle's son and Philemon's brother upon a religious account ; yet he was obliged to be Philemon's slave for ever, unless his master voluntarily gave him his freedom. Servants should not be taken, or detained from their own masters, without their master's consent, (see ver. 13, 14.) We should love and do good unto all men, and make restitution where we have injured. We should not contemn persons of low estate, nor disdain to help the meanest slave, when it is in our power. The Apostle has here set us an example of benevolence, con- descension, and Christian charity, which it will well become us to foUow. He took pains with and converted a slave, and in a most affection- ate and earnest manner interceded with his master for his pardon. We should be grateful to our benefactors. This St. Paul touches upon very gently, (ver. 19.), where he intimates to Phil- emon tliat he owed unto himself also : and therefore, in point of gratitude, he was obliged to grant his request. We should forgive the penitent, and be heartily reconciled to them. The Apostle's example teaches us to do all we can to make up quarrels and differences, and reconcile those who are at variance. The bishops and pastors of the Christian Church, and all teachers of religion, have here the most glorious example set before them, to induce them to have a most tender regard to the souls of men, of all ranks and conditions ; teaching TOT,. II. *49 them not to despair of the souls of the wicked, but to do every thing in their power to convert them. It furnishes a noble example also of the influences of Christianity, which, if properly understood, and its doctrines properly applied, becomes the most powerfid means of the me- lioration of men: the wicked and profligate, when brought under its influence, are trans- formed by it into useful and worthy members of society. It can convert a worthless slave into a pious, amiable, and useful man ; and make him not only happier and better in him- self, but also a blessing to the community. The anxiety which the Apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness, when we even engage him in acts of mercy and benevolence. From this Epistle we learn what sort of man the Apostle was in private life. He has here displayed qualities which are in the highest estimation among men ; a noble spirit, arising from a consciousness of his own dignity, con- summate prudence, uncom m on generosity, the warmest friendship, the most skilful address, and the greatest politeness, as well as purity of manners : qualities which are never found either in the enthusiast or impostor. There is something very persuasive in every part of this Epistle, yet the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a heloved convert He urges his suit ■n'ith an earnestness, befitting perhaps not so much the occasion, as the ardor and sensibility of his own mind. Here also, as every where, he shows himself conscious of the weight and dignity of Ms mission ; nor does he suffer Philemon for a moment to forget it: "/ might be much bold in Christ to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's mem- ory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ ; "I do not say to thee, how thou owest to me, even thine own self besides." — See Adam Clarke in loc. v. 8. Note 21.— Part XIV. The term " prisoner," in this verse, is sup- posed by commentators not sufliciently to express the situation of St. Paul at Rome, and that the Greek word Siauio; should be trans- lated, bound with a chain ; which it not only sigm- fies, but describes more accurately the circum- stances of the Apostle, who, from being confined for no crime against society, but for heresy in the Jewish religion, was allowed to live in his *GG 386* NOTES ON THE ACTS AND EPISTLES. [Part XIV. own hired house, with a soldier who kept him. To this soldier he was tied with a chain, fixed on his right wrist, and fastened to the soldier's left arm ; which being of sufficient length, permitted them to walk together without diffi- culty, wherever the labors of the Apostle directed him. Note 22.— Part XIV. The word Onesimus signifies " useful," or "profitable," from ovrifii, "to profit," or "to help ; " which has induced some commentators to suppose, that both here, and in ver. 20, the Apostle makes an allusion to the signification of the name of his convert. Note 23.— Part XIV. The apology made here by the Apostle is very similar to that of Joseph for his brethren, (Gen.xlv. 5.) Note 24.— Part XIV. 0>' THE DATE AND OCCASION OF THE EPISTLE OF ST. JAMES. This Epistle of St. James, with those bear- incr the names of the apostles, Peter, Jude, and John, have been generally distinguished by the appellation of Catholic, for which various reasons have been assigned. Salmeron and others have imagined, that they were denominated Catholic, or General Epistles, because they were designed to be transcribed and circulated among the Christian Churches, that they might be perused by all ; for they contain that one cathohc or general doctrine, which was delivered to the Churches by the apostles of our Saviour, and which might be read with advantage by the universal Church of Christ In like manner they might be called canonical, as containing canons, or general rules and precepts, which concern all Christians. Others are of opinion that they received the appellation of Catholic, or General Epistles, because they were not written to one person, city, or church, like the Epistles of St. Paul, but to the Catholic Church, Christians in gen- eral, or to Christians of several countries, or at least to all the Jewish Christians, wherever they were dispersed over the face of the earth. CEcumenius, Leontius, Whitby, and others, have adopted this opinion, which, however, does not appear to be well founded. The Epistle of St. James was indeed v/ritten to the Christians of the twelve tribes of Israel, in their several dispersions; but it was not inscribed to the Christians in Judaea, nor to Gentile Christians in any country whatever. The two Epistles of Peter v/ere written to Christians in general, but particularly those who had been converted from Judaism. The First Epistle of John, and the Epistle of Jude were probably written to Jewish Christians ; and the Second and Third Epistles of John were unquestionably written to particular persons. A third opinion is that of Dr. Hammond, adopted by Dr. Macknight, and others, which appears the most probable. He supposes that the First Epistle of Peter and the First Epistle of John, having from the beginning been re- ceived as authentic, obtained the name of catho- lic, or universally acknowledged, and therefore canonical Epistles, in order to distinguish them from the Epistle of James, the Second of Peter, the Second and Third of John, and the Epistle of Jude, concerning which doubts were at first entertained. But their authenticity being at length acknowledged by the generality of the Churches, they also obtained the name of catholic, or universally-received Epistles, and were esteemed of equal authority with the rest. They were also termed canonical by Cassio- dorus in the middle of the sixth century, and by the writer of the prologue to these Epistles, erroneously ascribed to Jerome. Du Pin says, that some Latin writers have called these epis- tles canonical, either confounding the name with catholic, or to denote that they are a part of the canon of the books of the New Testa- ment. The denomination of Catholic Epistles is of very considerable antiquity, for Eusebius uses it as a common appellation in the fourth cen- tury, and it was probably earlier: for St. John's first Epistle is repeatedly called a Catholic Epistle by Origen, and by Dionysius, bishop of Alexandria. Of these Epistles, two only, viz. the First Epistle of St. Peter and the First Epistle of St. John, were universally received in the time of Eusebius ; though the rest were then well known. And Athanasius, Epiphanius, and later Greek writers, received seven Epis- tles, which they called catholic. The same ap- pellation was also given to them by Jerome. Although the authenticity of the Epistle of James, the Second of Peter, the Epistle of Jude, and the Second and Third Epistles of John, were questioned by some ancient fathers, as well as by some modern writers, yet we have every reason to believe that they are the genuine and authentic productions of the in- spired writers whose names they bear. The primitive Christians were extremely and neces- sarily cautious in admitting any books into their canon, whose genuineness and authen- ticity they had any reason to suspect. They re- jected all the writings forged by heretics in the Note 24.] ON THE EPISTLE OF ST. JAMES. *387 names of the apostles, and therefore, most as- suredly, would not have received any, witliout subjecting them to a severe scrutiny. Now, though these five Epistles were not immediately acknowledged as the writings of the apostles, tills only shows that the persons who doubted had not obtained complete and incontestable evidence of their authenticity. But, as they were afterwards universally received, we have every reason to conclude, that, upon a strict examination, they were found to be the genuine productions of the apostles. Indeed the ancient Christians had such good opportunities for ex- amining this subject, they were so careful to guard against imposition, and so well founded was their judgment concerning the books of the New Testament, that, as Dr. Lardner has re- marked, no writing which they pronounced genuine has yet been proved spurious ; nor have we at this day the least reason to believe any book to be genuine which they rejected. The order in which these Epistles are placed varies in ancient authors ; but it is not very material in what manner they are arranged. Could we fix with certainty the date of each Epistle, the most natural order would be ac- cording to the time when they were written. Some have placed the three Epistles of St. John first, probably because he was the beloved disciple of our Lord. Others have given the priority to the two Epistles of St. Peter, because they considered him as the prince of the apos- tles. Some have placed the Epistle of James last, possibly because it was more lately re- ceived into the canon by the Christian Church in general. By others, this Epistle has been placed first, either because it was conjectured to have been the first written of the seven Epistles, or because St. James was supposed to have been the first bishop of Jerusalem, the most ancient and venerable, and the first of all the Christian Churches ; or because the Epistle was written to the Christians of the twelve tribes of Israel, who were the first believers. There have been a variety of diflierent opin- ions, both as to the author of this Epistle, and the time in which it v/as written. The argu- ments of Macknight and Lardner, who attribute it to James the Less, are generally considered satisfactory. In the catalogue of the apostles (Matt. x. 2. Mark iii. 16. Luke vi. 14. Acts i. 13.) we find two persons of the name of James ; the first was the son ofZebedee (Matt. x. 2.), the second, in all the catalogues, is called the son of Alphceus; one of these apostles is called (Gal. i. 19.) the Lord's brother. Wherefore as there were only twelve apostles, and as James, the son of Zebedee, so far as we know, was in no respect related to our Lord, the apostle called James, the Lord's brother, must have been James, the son of AlphjEus, called also James the Less, or younger, whose relation to Christ will appear by comparing Mark xv. 40. with John xix. 25. In the former passage, Mark, speaking of the women who were present at the crucifixion, says, " There were also women looking on afar oflT: among whom were Mary Magdalene, and Mary the mother of James the Less, and of Joses, and Salom6." In the latter passage, John, speaking of the same women, says, " There stood by the cross of Jesus, his mother, and his mother's sistei', Mary, the wife of Cleophas, and Mary Magdalene :" wherefore our Lord's mother's sister, Mary, the wife of Cleophas, mentioned by John, is, in all proba- bility, the person whom Mark calls Maiy, the mother of James the Less, and of Joses : con- sequently her sons, James and Joses, were our Lord's cousins-german by his mother. And as the Hebrews called all near relations brethren, it is more than probable that James, the son of Alphseus, who was our Lord's cousin-german, is James the Lord's brother, mentioned Gal. i. 19. Three circumstances confirm this opinion. 1. James and Joses, the sons of Mary, our Lord's mother's sister, are expressly called the brethren of Jesus, Matt xiii. 55. Mark vi. 3. ; James, the son of our Lord's mother's sister, being distinguished from another James, by the appellation of the Less, Mark xv. 40. There is good reason to suppose that he is the James whom Mark, in his catalogue, distinguishes from James, the son of Zebedee, by the appel- lation of the son of Alpheeus. It is true, Mary, the mother of James and Joses, is called the wife of Cleophas, John xbc. 25. But Cleophas and Alphseus are the same name, differently pronounced ; the one according to the Hebrew, and the other according to the Greek ortho- graphy. 3. Of the persons called the brethren of Jesus (Matt. xiii. 55.), there are three men- tioned in the catalogue of apostles, James, and Simon, and Judas. They, I suppose, are the brethren of the Lord, who are said, as apostles, to have had a right to lead about a sister or a wife, &c. (1 Cor. ix. 5.) Jerome likewise thought James, the Lord's brother, was so called, because he was the son of Mary, our Lord's mother's sister. Lardner (Canon, vol. iii. p. 63.) says, "Jerome seems to have been the first who said our Lord's brethren were the sons of his mother's sister;" and that this opin- ion was at length embraced by Augustine, and has prevailed very much of late, being the opinion of the Romanists in general, and of Lightfoot, Witsius, Lampe, and many of the Protestants. On the other hand, Origen, Epi- phanius, and other ancient writers, both Greeks and Latins, were of opinion that James, the Lord's brother, was not the son of the Virgin's sister, but of Joseph, our Lord's reputed father, by a former wife, who died before he espoused the Virgin. Of the same opinion were Vossius, Basnage, and Cave, among the Protestants ; and Valssius among the Romanists. Epipha- 388* NOTES ON THE ACTS AND EPISTLES. [Part XIV. nius and Theophylact supposed that Joseph's first wife was the widow of Alphaeus, who being Joseph's brother, Joseph married her, to raise up seed to him ; and therefore James, the issue of that marriage, was fitly called the son of Alphseus, and brother of our Lord. James the Less, the son of Alpheeus, there- fore, we conclude to have been not only the Lord's near relation, but an apostle whom, as is generally supposed, he honored in a particular manner, by appearing to him alone, after his resurrection, 1 Cor. xv. 7. These circum- stances, together with his own personal merit, rendered him of such note among the apostles, that they appointed him to reside at Jerusalem, and to superintend the Church there. This appointment, Lardner says, was made soon after the martyrdom of Stephen : and in support of this opinion he observes, " that Peter always speaks first, as president among the apostles, until after the choice of the seven deacons." Every thing said of St. James after that implies his presiding in the Church of Jerusalem, (Canon, vol. iii. p. 28.) For example, when the apostles and elders at Jerusalem came together to consider whether it was needful to circum- cise the Gentiles after there had been much disputing, Peter spake, (Acts xv. 7.), then Bar- nabas and Paul, (ver. 12.) And when they had ended, James summed up the whole, and proposed the terms on v/hich the Gentiles were to be received into the Church (ver. 19-21.), to which the whole assembly agreed, and wrote letters to the Gentiles, conformably to the opinion of James, (ver. 22-29.) From this it is inferred, that James presided in the council of Jerusalem, because he was president of the Church in that city. Chrysostom, in his Homily on Acts xv. says, " James was bishop of Jerusalem, and there- fore spake last." In the time of this council Paul communicated the Gospel which he preached among the Gentiles, to three of the apostles, whom he calls pillars, and tells us, that when they perceived the inspiration and miraculous powers which he possessed, they gave him the right hand of fellowship, mention- ing James first, (Gal. ii. 9.) " And perceiving the grace that was given unto me, James, Cephas, and John, who were pillars, gave to me and Barnabas the right hands of fellowship." This implies that James, whom in the first chapter he had called the Lord's brother, was not only an apostle, but the presiding apostle in the Church at Jerusalem. In the same chapter Paul, giving an account of what hap- pened after the council, says, (ver. 11.) "When Peter was come to Antioch, before that certain came I'rom James, he did eat with the Gentiles ; but when they were come he withdi-ew, and separated himself, fearing them which were of the circumcision." This shows that James resided at Jerusalem, and presided in the Church there, and was greatly respected by the Jewish believers. The same circumstance appears from Acts xxi. 17., where, giving an account of St. Paul's journey to Jerusalem, with the collections from the saints in Judaea, St. Luke says, (ver. 18.) " St. Paul went in with us to James, and all the elders were present." Farther, the respect in which James was held by the apostles, appears from two facts recorded by St. Luke ; the first is, when St. Paul came to Jerusalem, three years after his conversion, Barnabas took him, and brought him to Peter and James, as the chief apostles. Compare Acts xxi. 18. with Gal. ii. 9. The second fact is, after Peter was miraculously delivered out of prison, about the time of the Passover, in the year 44, he came to the house of Mary, where many were gathered together praying, (Acts xii. 12.) ; and when he had declared to them how the Lord had brought him out of the prison, he said, " Go, show these things to James, and to the brethren," (ver. 17.) These particulars are mentioned by Lardner, and before him by Whitby and Cave, to show that James, the Lord's brother, was really an apostle, in the strict acceptation of the word : consequently that Eusebius was mistaken when he placed him among the seventy disciples. — Eccles. Hist. lib. vii. c. 12. That the Epistle of James was early es- teemed an inspired writing, is evident from the following fact : — That while the Second Epistle of Peter, the Second and Third of John, the Epistle of Jude, and the Revelation, are omit- ted in the first Syriac translation of the New Testament (the Peshito), which was made in the beginning of the second century, for the use of the converted Jews, the Epistle of James has found a place in it, equally with the books which were never called in question. This is an argument of great weight ; for cer- tainly the Jewish believers, to whom that Epistle was addressed and delivered, were much better judges of its authenticity than the converted Gentiles, to whom it was not sent, and who perhaps had no opportunity of being acquainted with it, tUl long after it was written. Wherefore, its being received by the Jewish believers is an undeniable proof that they knew it to be written by James the apostle ; whereas the ignorance of the Gentile believers, con- cerning this Epistle, is not even a presumption against its authenticity. That the converted Gentiles had little knowl- edge of the Epistle of James in the first ages may have been owing to various causes, such as that it was addressed to the Jews, and that the matters contained in it were personal to the Jews. For, on these accounts, the Jewish be- lievers may have thought it not necessary to communicate it to the Gentiles : and when it was made known to them, they may have scrupled to receive it as an inspired writing, JNoTE ;24.] ON THE EPISTLE OF ST. JAMES. *389 for the following' reasons : — ] . The writer does not, in the inscription, take the title of an apostle, but calls himself simply James, a servant of God, and of the Lord Jesus Christ. — 2. Many of the ancients, by calling the writer of this Epistle James the Just, have rendered his apostleship doubtful. — 3. As tliey have done likewise, by speaking of him commonly as bishop of Jerusalem, and not as an apostle of Christ. It is not surprising, therefore, that this Epistle was not received generally by the con- verted Gentiles ; consequently that it was not often quoted by them in their writings. But afterwards, when it was considered that this Epistle was from the beginning received by the Jewish believers, and that it was translated into tlie Syriac language for their ase, and that St. Paul, though an apostle, sometimes contented him- self with tlie appellation of a servant of Christ (Philip, i. 1. and Philem. ver. 1.), and sometimes took no appellation but his own name (1 Thess. i. 1. and 2 Thess. i. 1.) ; and that the x^postle John did not, in any of his Epistles, call himself an apostle, the title wliich the author of the Epistle of James had to be an apostle, was no longer doubted ; but he was generally acknowledged to be James, the son of Alphaeus, and the Lord's brother, and his Epistle, after an accurate exam- ination, was received as an inspired writing. So Estius tells us, who affirms, that after the fourth century no Church nor ecclesiastical ■writer is found, who ever doubted of the authority of this Epistle ; but on the contrary, all the catalogues of the books of Scripture published, whether by general or provincial councils, or by Roman bishops, or other ortho- dox writers, since the fourth century, constantly number it among the canonical Scriptures. With respect to what is remarked by Euse- bius, that there are not many ancient writers who have quoted the Epistle of James, learned men have observed, that Clement of Rome has quoted it four several times : and so does Igna- tius, in his genuine Epistle to the Ephesians (sect. X. xii. xvii. xxx.), and Origen, in his thirteenth homily on Genesis, sect v. That it was not better known is easily accounted for, as observed above, from tlie circumstance of its being particularly addressed to the whole Jewish nation, for the purpose of correcting the errors and vices which prevailed among them at the time it was written. On this account the Gentiles would feel themselves comparatively but little interested, and would therefore be less anxious to obtain copies of it. The seeming- opposition of the doctrine of this Epistle to the doctrine of St. Paul, concerning justification by faith, without the works of the Law, may have occasioned it also to have been less re- garded by the most ancient writers. Michaelis is of a different opinion respecting the author of this Epistle. " All things con- sidered," says he, " I see no reason for the VOL. II. assertion, that James, the son of Zebedee, was not the author of this Epistle. One circum- stance affords, at least, a presumptive argument in favor of the opinion, that it was really writ- ten by the Elder James, and at a time when the Gospel had not been propagated among the Gentiles, namely, that it contains no exhorta- tions to harmony between the Jewish and Gentile converts ; which, after the time that the Gentiles were admitted into the Church, became absolutely necessary. Had it been written after the apostolic council of Jerusalem, mentioned Acts xv., and by the younger James, we might have expected that at least some allusion would be made in it to the decree of that council, which was propounded by the younger James in favor of the Gentile converts as their brethren." On this controverted and uncertain point, I have followed the majority of commentators, and have considered James, the Lord's brother, as the author of this Epistle. His history is fully and ably collected by Dr. Lardner, from the writings of the ancient fathers ; and to his labors the reader is more particularly referred. He concludes this part of his labors with ob- serving, that the time of the death of James may be determined without much difficulty : he was alive when St. Paul came to Jerusalem at the Pentecost, in the year of Christ 58 ; and it is likely that he was dead when St. Paul wrote the Epistle to the Hebrews, at the beginning of the year 63. Theodoret, upon Heb. xi. 37., supposes the Apostle there to refer to the mar- tyrdoms of Stephen, James the brother of John, and James the Just. According to He- gesippus, the death of James happened about the time of the Passover, which might be that of the year 62 ; and if Festus was then dead, and Albinus not arrived, the province was without a governor. Such a season left the Jews at liberty to gratify their licentious and turbulent disposition, and they were likely to embrace it. The Epistle, therefore, as the work of James the Less, must have been written about this time, A. D. 62. As it concludes abruptly, it has been considered as a posthumous writing, left unfinished by the premature and violent death of the Apostle''. Bishop Tomline, and others, are of opinion that this Epistle was addressed to the believing Jews who were dispersed all over the world ; Grotius and Dr. Wall, to all the people of Israel living out of Judaja. Michaelis con- siders it certain that St. James wrote to persons already converted from Judaism to Christianity ; but at the same time he believes, as the Apostle '' Benson's Preface to the Catholic Epistles. Michaelis, vol. iv. p. 269-27L Pritii Introd. ad J^ov. Test. p. 62-65. Lardner's Works, 8vo. vol. vi. p. 465-468; 4to. vol. iii. p. 366,367. Rosen- mtiller, Scholia, vol. v. p. 317, 318. Home's Crit- ical Introduction, vol. iv. *GG* 390* NOTES ON THE ACTS AND EPISTLES. [Part XIV. was highly respected by the Jews, in general, that he designed that it should also be read by the unbelieving Jews, and that by this intention he was influenced in the choice of his materials. Dr. Benson is of opinion that this Epistle was addressed to the converted Jews out of Palestine ; but Whitby, Lardner, (and after them Mack- night,) think it was written to the whole Jewish nation, both within and without Judaea, whether believers or not. This opinion is grounded on some expressions in the first ten verses of the fourth chapter, and in the first five verses of the fifth chapter, which they suppose to be applicable to unbelievers only. It is true that in the fifth chapter the Apostle alludes to the then impend- ing destruction of Jerusalem, and the miseries ■which soon after befel the unbelieving Jews : but Bishop Tomline is of opinion, that the Apostle alludes merely to the great corruptions into which tlie Hebrew Christians had fallen at that time. It does not appear probable that James would write part of his Epistle to believers, and part to unbelievers, without any mention or notice of that distinction. It should also be remembered, that this Epistle contains no general arguments for the truth of Christianity, nor any reproof of those who refused to embrace the Gospel ; and there- fore, though his lordship admits that the inscrip- tion, " To the twelve tribes that are scattered abroad," might comprehend both unbelieving and believing Jews, yet he is of opinion that it was intended for the believing Jews only, and that St. James did not expressly make the dis- crimination, because neither he, nor any other apostle, ever thought of writing to any but Christian converts. " The object of the apos- tolical Epistles," he further observes, " was to confirm, and not to convert; to correct what was amiss in those who did believe, and not in those who did not believe." The sense of the above inscription seems to be limited to the believing Jews by what follows almost imme- diately, "The trying of your faith worketh patience," (i. 3.) And again, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory,' with respect of persons," (ii. I.) These passages could not be addressed to unbelievers'. The Epistle itself is entirely diiferent in its complexion from all those in the Sacred Canon ; the style and manner are more that of a Jewish prophet, than a Christian apostle. It scarcely touches on any subject purely Christian. Our blessed Lord is only mentioned twice in it, chap. i. 1. and ii. l. It begins without any apostolical salutation, and ends without any apostolical benediction. In short, had it not been for the two slight notices of our blessed liord, we had not known that it was the work of any Christian writer. It may be considered a sort of connecting link between Judaism and Christianity, as the ministry of John Baptist was between the old covenant and the new-'. Note 25.— Part XIV. The Greek word Slipvyog signifies one who has two souls — one for heaven, the other for earth — the man who desires to secure both worlds, but will give up neither. Some suppose St. James alludes to those who were divided in their affections and minds, between the Levit- ical rites and the Gospel of Christ ; equally unwilling to renounce the benefits of the latter, and to give up the long-established institutions of the former. It v/as a usual term among the Jews, to express the man who attempted to worship God, and yet retained the love of the creature. — Rabbi Tanchuma, fol. 84. 4. on Deut. xxvi. 16. said, "Behold the Scripture exhorts the Israelites, and tells them, that when they poured out their prayers before the Lord, H^ r\133b TIE' anS rrri'' they should not have two hearts, one for the holy, blessed God, and the other for something else." The expression occurs in Ecclus, i. 26. xaqdia ^tCTcnj. Note 26.— Part XIV. Among the Rabbins there is this saying, " Evil concupiscence is at the beginning like the thread of a spider's web, afterwards is like a cart-rope." — Sanhedrin, fol. 99. 2. Note 27.— Part XIV. This expression is supposed by commentators to signify the doctrine which has been implant- ed — the light within — the natural, innate, or eternal world ; comparing the Gospel to a seed, or to a plant, which is here said to be engrafted in their minds. But I cannot but believe that tlie Apostle refers rather to the Mosaic Law, the Gospel of Christ being engrafted on the Law ; for Christ came not to destroy the Law and the Prophets, but to fulfil them. (See James ii. 23 ) The ritual law he fulfilled by liis sacrifice and death, and the effects result- ing from them— His blood cleansing us from all sin— the Great High Priest offering up his intercession and prayers for us in the Holy of Holies — and the moral law he fulfilled in his pure and holy life ; for in him there was no sin ; he was the true paschal lamb, without blemish, and without spot — he realized eveiy ' Bishop Tomline's Elements of Christian Theol- -* See Home, Macknight, Lardner, Benson, Dr ogy, p. 472. A. Clarke, and the commentators. Note 2S.-30. ON THE EPISTLE TO ST. JAMES. tittle of the Law, and was the great end and object of it. Its types, ceremonies, and festivals were only the figure and representation of Him that was to come — they were now finished, com- pleted, and blotted out for ever, dying with him on the cross. In ver. 2.5 of tliis chapter, the word " perfect," which is used in opposition to the Mosaic Law, which was imperfect, seems to be applied to the Gospel, in a sense which corroborates the opinion here advanced. It intimates that the Gospel, or the Law of liberty, was made perfect by bringing to per- fection the whole system of the Jewish Law ; engrafting on it the fulness of salvation, and giving us liberty from its burdensome rites, and ability to overcome the power and dominion of sin. Note 28.— Part XIV, In Pirke Aboth, cap. v. 14, it is said there are four kinds of men who visit the synagogues : 1. He who enters, but does not work. 2. He who works, but does not enter. 3. He who enters, and works. 4. He who neither enters, nor works. The first two are indifferent char- acters ; the third is the righteous man ; the fourth is wholly evil. — See Schoetgen. Hor. Heb. vol. i. p. 1015, and Dr. Clarke in loc. : TO ST. JAMES. *39l See Clarke in loc. or Schoetgen, Hor. Heb. vol. i. p. 1016-1020. Note 29.— Part XIV. In the tract Shahbath, fol. 70. 2. where they dispute concerning the thirty-nine works com- manded by Moses, Rabbi Jochanan says, " But if a man do the whole, with the omission of one, he is guilty of the whole, and of every one." It was a maxim also, among the Jewish doctors, that if a man kept any one commandment faith- fully, though he broke all the rest, he might assure himself of the favor of God ; for while tliey tauglit that " He who transgresses all the precepts of the Law, has broken the yoke, dis- solved the covenant, and exposed the Law to contempt ; and so has he done who has broken even one precept," (MechUta, fol. 5. 1. Jalkut iSi7?ieo?n", part i. fol. 5'J. 2.)they also taught, that he who observed any principal command, was equal to him who kept the whole law, [Kiddusldn, fol. 39.) and they give, for example, "If a man abandon idolatry, it is the same as if he had fulfilled the whole Law," (ibid. fol. 40.) To correct these erroneous vacillating doctrmes, seems to have been the object of the Apostle. Adam Clarke has collected from Schoetgen many rabbinical doctrines, or traditions, to illus- trate this Epistle, which bears evident internal proof that it was written by a Jew to Jews. — ■ Note 30.— Part XIV. That particular and great sins were supposed to be the causes of extraordinary diseases among the Jews is evident from many passages in Scripture :— Deut. xxviii. 15, 21, 22, 27. Ps. xxxvii. 9, &c. ; and cvii. 17, 18.; John v. 14. ; and when the bodily disorder was cured, the sin was said to be forgiven, 2 Chron. vii. 13, 14. Isa. xxxiii. 24. Matt. ix. 29. Luke v. 20, &c. 1 Cor. xi. 29, 30, 32. It is also expressly declared by St. John, in his First Epistle, chap. v. 16, 17. " there is a sin unto death, and a sin not unto death," the latter of wliich is described in the present case ; for " the prayer of faith," or of prophetic impulse, was to be exerted in favor of the latter in both instances. The confession recommended (verse 16.), was not auricular, or for the purposes of absolution, but was required as a proof of a sincere repen- tance before the miraculous cure was attempted, that by an acknowledgment of his sins the penitent might obtain tlie pardon and prayers of the injured parties. The miracle could not be performed if the sick person was not sufliciently penitent (John v. 16.), or if the elders had not the prayer of faith, or if the continued sickness or death of the afiiicted person tended more to the glory of God : and it is further certain that neither the apostles nor elders could work miracles but when the Spirit saw proper, and by an impulse intimated it to them (Phil. ii. 26, 27. ; 1 Tim. v. 23. ; 2 Tim. iv. 17.) The oil was used as a sensible token to the sick person, and to all present, of the miracle about to be performed. It was applied in anticipation of a recovery from some great bodily disease, and not for the cleansing of the soul in the last agonies of death, when there is no hope of life. It is probable that our Saviour appointed this outward sign when he gave commission to his disciples to heal the sick (Matt. x. 8. Luke ix. 2.), for we read, Mark vi. 13., that they made use of it. It could not therefore last after the divine gifts were withth-awn; and where no miraculous interference is expected, its obser- vance becomes a superstition. It might have been originally prescribed on these occasions as emblematical of the peculiar mercy and favor of God, in allusion to the custom of a,nointing their prophets and kings in the old dispensation. It was always much esteemed by the Jews for its healing qualities, and was used by them as the natural means of recovery, in which sense some supposed it was applied by St. James, intimating that natural means are made efficacious only by the prayer of faith and the divine blessing. 392* NOTES ON THE ACTS AND EPISTLES. [Part XIV. Note 3].— Part XIV. ON ST. LUKE S GOSPEL. The Gospel of St. Matthew, as has been shown, was most probably written during the first or Pauline persecution of the Church, when the Gospel was preached to the Jews only. That of St. Mark under the inspection of St. Peter, in the second or Herodian persecu- tion, when the Gospel was preached to the proselytes. The fitness of these Gospels to the periods, to which the best remaining' testi- mony refers their publication, is an additional evidence that they were then made known. The time had now arrived when the Gospel had been preached over the greater part of the world, by the most learned and most labo- rious of the apostles of our Lord. St. Paul had now preached to the idolatrous Gentiles for many years, and it is not probable that the nu- merous converts of this description, who were now added to the Church, should be left without an authentic statement of the facts of Chris- tianity. St. Luke had been long the companion of St. Paul, as he was a learned man, being a physician. He was evidently well qualified to give an account of the labors and travels of the Apostle, and to write also an account of the life of their common Master. Whether Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity ; or, ac- cording to Michaelis, a Gentile (see Coloss. iv. 10, 11, 14., where St Paul distinguished Aris- tarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i. e. Jews), or whether he was one of the Seventy, is uncertain. He is the only Evangelist who mentions the commis- sion given by Cln-ist to the Seventy, (Luke x. 1-20.) It is likely he is the Lucius mentioned Rom. xvi. 21., and if so, he was related to the Apostle Paul, and is the Lucius of Cyrene, who is mentioned Acts xiii. 1., and in general with others. Acts xi. 20. Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaiis, on the day of his resurrection, as related Luke xxiv. 13-35.; one of these was called Cleophas, ver. 18., the other is not mentioned, the Evangelist himself being the person and tlie relator. St. Paul styles him his " fellow-laborer," (Philemon, ver. 24.) It is generally believed that he is the person mentioned. Col. iv. 14., " Luke, the beloved physician." All the an- cients of repute, as Eusebius, Gregory Nyssen, Jerome, Pauhnus, Euthalius, Euthymius, and others, agree that he was a physician ; but where lie was born and where he exercised tlie duties of his profession are not known. He accompanied St. Paul when he first %vent into Macedonia, Acts xvi. 8-40. ; xx. ; xxvii. and xxviii. Whether he went with him con- stantly afterwards is not certain, but it is evi- dent he accompanied him from Greece, through Macedonia and Asia, to Jerusalem, where he is supposed to have collected many particulars of the evangelic history ; from Jerusalem he went with Paul to Rome, where he staid with him the two years of his imprisonment. This alone makes out the space of five years and upwards. Though there have been various opinions respecting the date of St. Luke's Gospel, it has generally been referred to this period. Dr. Owen and others refer it to the year 5-3, while Jones, Michaelis, Lardner, and the major- ity of biblical critics, assign it to the year 63, or 64, which date appears to be the true one, and corresponds with the interna] characters of time exhibited in the Gospel itself. But it is not so easy to ascertain the place where it was written. Jerome says that Luke, the third Evangelist, published his Gospel in the coun- tries of Achaia and Bceotia. Gregory Nazian- zen also says, that Luke wrote for the Greeks, or in Achaia. Grotius states, that about the time when Paul left Rome, Luke departed to Achaia, where he wrote the books we now have. Dr. Cave was of opinion that they were at Rome before the termination of Paul's captivity ; but Drs. Mill, Grabe, and Wetstein affirm that this Gospel was published at Alexandria in Egypt, in opposition to the Pseudo-Gospel, circulated among the Egyptians. Dr. Lardner has ex- amined these various opinions at considerable length, and concludes that upon the wliole, there is no good Teason to suppose that St. Luke wrote his Gospel at Alexandria, or that he preached at all in Egypt : on the contrary, it is more probable that when he left Paul he went into Greece, and there composed or fin- ished and published his Gospel, and the Acts of the Apostles. That St. Luke wrote his Gos- pel for the benefit of the Gentile converts, is affirmed by the unanimous voice of Christen- dom ; and it also may be inferred from his dedicating it to one of his Gentile converts. This indeed appears to have been its peculiar design ; for, writing to those who were far re- mote from the scene of action, and ignorant of Jewish affairs, it was requisite that he should descend to many particulars, and touch on various points, which would have been unneces- sary had he written exclusively for the Jews. On this account he begins his history with the birth of John the Baptist (Luke i. 5-80.) as introductory to that of Christ ; and in the course of it he notices several particulars men- tioned by St. Matthew (Luke ii. 1-9, &,c.) Hence also he is particularly careful in specify- ing various circumstances of facts which were highly conducive to the information of stran- gers, but which it would not have been neces- sary to recite to the Jews who could easily supply them from their own knowledge. Note 1. ON THE EPISTLE TO THE HEBREWS. *393 PART XV. Note 1. — Part XV. ON THE ORIGIJV AND DATE OF THE EPISTLE TO THE HEBREWS. We are informed by some of the early fathers, that the Ebionites not only rejected the Epistles of St. Paul, but reviled the Apostle him- self as a Greek and an apostate. As the Ebion- ites would probably retain by tradition many of the opinions of the Hebrew Christians, we may infer that his own countrymen reproached St. Paul with the same appellations. They would charge him with abandoning his prin- ciples, and following the general custom of apostates, of opposing with virulence and bitter- ness the religion he had once defended. St. Paul well knew that it would be useless to assert his sincerity to those who still retained the opinions he had relinquished ; or to place before them the essential difference between forsaking from caprice or interest the religious system in which a man has been educated, and forsaking it from a deep conviction of its falsehood, founded upon a dehberate, impartial, and serious examination of its evidences. In Ms imprisonment at Rome he had repeatedly discussed with the Jews the question of Chiis- tianity, and in many instances without eflfect. Where we do not convince, we generally incur reproach ; and this was evidently the case with St. Paul. He did not therefore attempt to remove the impressions which had been cir- culated to his prejudice ; he wrote only a full and explicit statement of the doctrines and truths of the Christian religion contained in this masterly Epistle to the Hebrews. Here he proves the Deity of Christ, and the superior excellency of his Gospel when compared with the institutions of Moses, which were now abolished. That he might not excite prejudice against this masterly compendium of Christian truth, he omits his usual style of address. He mentions neither his name nor his apostolic functions. Addressing the Epistle to the Hebrews generally, in whatever part of the world they were to be found, though more especially the Hebrews of Palestine, he \vTites anonymously, and neither directs his Epistle from any place, nor sends it to any particular Church by a special messenger. The omission of his name, too, is further satisfactorily ac- counted for by Clemens Alexandrinus and Jerome. St. Paul would here intimate that as Jesus Christ himself was the peculiar apostle to the Hebrews (as acknowledged in this Epistle, chap. iii. 1.), St Paul declined through humility to assume the title of an apostle. — See Lardner, vol. ii. p. 211, vi. p. 411, 412. To which Theo- doret adds, that St Paul being pecuharly tlie apostle of the uncircumcision, as the rest were of the circumcision, (Gal. ii. 9. Rom. xi. 13.), he scrupled to assume any public character when writing to their department, that he might not be thought forward or obtrusive, as if wishing " to build upon another's foundation," which he always disclaimed, (Rom. xv. 20. Lardner, ii. p. 412.) He did not mention his name, messenger, or particular persons to whom it was sent, because, as Lardner judiciously remarks, such a long letter might give umbrage to the ruling powers at tiiis crisis, when the Jews were most turbulent, and might endanger him- self, the messenger, and those to whom it was directed. But they might know the author easily by the style and writing, and even from the messenger, without any formal notice or superscription. Clement of Alexandria, Jerome, Euthalius, Chrysostom, Theodoret, Theophylact, and other fathers, were of opinion that the Epistle to the Hebrews was sent more particularly to the con- verted Jews Uving in Judaea, who in the Apos- tle's days were called Hebrews, to distinguish them from the Jews in the Gentile countries, who were called Hellenists or Grecians, (Acts vi. 1. ix. 29. xi. 20.) The opinion of these learned fathers is adopted by Beza, Louis Capel, Carpsov, Drs. Lightfoot, Whitby, Mill, Lardner, and Macknight, Bishops Pearson and Tomline, Hallet, Rosenmliller, Scott, and others. Mi- chaelis considers it as written for the use of the Jewish Christians at Jerusalem and in Pales- tine ; and obser\'es that it is a question of little or no moment, whether it was sent to Jerusalem alone, or to other cities in Palestine ; because that this Epistle, though it was intended for the use of Jewish converts at Jerusalem, must equally have concerned the other Jewish con- verts in that country. This very ancient opin- ion is corroborated by the contents of the Epis- tle itself, in which we meet with many things peculiarly suitable to the believers in Judeea. 1st In this Epistle the Apostle does not, ac- cording to his usual practice, make frequent exhortations to brotherly love and unity, be- cause it was sent to Christian communities in Palestine, which consisted wholly of Jewish converts. It is true that the author speaks of brotherly love (xiii. 1.) where he says, " Let brotherly love continue ;" but he speaks only in general terms, and says nothing of unity VOL. II. *50 394* NOTES ON THE EPISTLES. [Part XV. between Jewish and heathen converts. More- over, he uses the word " continue," wliich im- plies that no disunion had actually taken place among its members. 2dly. The persons to whom it was addressed were evidently in imminent danger of falling back from Christianity to Judaism, induced partly by a severe persecution, and partly by the false arguments of the rabbins. This could hardly have happened to several communities at the same time in any other country than Palestine, and therefore we cannot suppose it of several communities of Asia Minor, to which, in the opinion of some commentators, the Epistle was addressed. Christianity enjoyed, from the tolerating spirit of the Roman laws and the Roman magistrates, throughout the empire in general, so much religious liberty, that out of . Palestine it would have been difficult to have effected a general persecution. But, through the influence of the Jewish Sanhedrin in Jerusalem, the Christians in that country underwent several severe persecutions, especially during the high priesthood of the younger Ananus, when St. James and other Christians suffered martyrdom. 3dly. In the other Epistles of St. Paul, more particularly those to the Ephesians, Pliilippians, and Colossians, we shall find there is no appre- hension of any apostacy to Judaism, and still less of blasphemy against Christ, as we find in the sixth and tenth chapters of the Epistle to the Hebrews. The two passages of this Epistle (vi. 6. ; X. 29.), which relate to blasphemy against Christ, as a person justly condemned and cru- cified, are peculiarly adapted to the communities in Palestine ; and it is difficult to read these passages without inferring that several Chris- tians had really apostatized and openly blas- phemed Christ : for it appears from Acts xxvi. II., that violent measures were taken in Pales- tine for this very purpose, of which we meet with no traces in any other country at that early age. Neither the Epistles of St. Paul, nor those of St. Peter, furnish any instance of a public renunciation of Christianity and return to Judaism : and if such an occurrence had taken place, it could not have escaped tlieir most serious attention, and would have extorted their most severe reproofs. The circumstance, that several, who still continued Christians, for- sook the places of public worship (x. 25.) does not occur in any other Epistle, and implies a general and continued persecution, which de- terred the Christians from an open confession of their faith. Under these sufferings the He- brews are comforted by the promised coming of Christ, which they are to a^v■ait with patience, as being not far distant, (x. 25-38.) This can be no other than the promised destruction of Jerusalem (Matt, xxiv.) of which Christ himself said, (Luke xxi. 28.) " When these things be- gin to come to pass, then look up, and lift up your heads ; for your redemption draweth nigh." Now this coming of Christ was to the Christians in Palestine a deliverance from the yoke with which they were oppressed : but it had no such influence on the Christians of other countries. On the contrary, the first persecution under Nero happened in the year 65, about two years before the commencement of the Jewish war, and the second under Domitian, about five-and- twenty years after the destruction of Jerusalem 4thly. According to Josephus several persona were put to death during the high priesthood of the younger Ananus, about the year 64 or 65 (See Heb. xiii. 7.) 5thly. The declarations in Heb. i. 2. and iv. 12., and particularly the exhortation in ii. 1-4., are peculiarly suitable to the believers of Judsa, where Jesus Christ himself first taught, and his disciples after him, confirming their testimony with very numerous and conspicuous miracles. 6thly. The people to whom this Epistle was sent were well acquainted with our Saviour's sufferings, as those of Judaea must have been. This appears in Heb. i. 3. ii. 9, 18. v. 7, 8. ix. 14, 28. X. 11. xii. 2, 3. and xiii. 12. 7thly. The censure in chap. v. 12. is most properly understood of Christians in Jerusalem and Judsea, to whom the Gospel was first preached. Bthly. Lastly, the exhortation in Heb. xiii. 12-14. is very difficult to be explained, on the supposition that the Epistle was exclusively written to Hebrews who lived out of Palestine ; for neither in the Acts of the Apostles, nor in the other Epistles, do we meet with an instance of expulsion from the synagogue merely for be- lief in Christ ; on the contrary, the apostles themselves were permitted to teach openly in the Jewish assemblies. But if we suppose that the Epistle Avas written to Jewish converts in Jerusalem, this passage becomes perfectly clear, and. Dr. Lardner observes, must have been very suitable to their case, especially if it was written only a short time before the com- mencement of the Jewish war, about the year 65 or 66. The Christians, on this supposition, are exhorted to endure their fate with patience, if they should be obliged to retire, or even be ignominiously expelled from Jerusalem, since Christ himself had been forced out of this ver)' city, and had suffered without its walls. If we suppose, therefore, that the Epistle was written to the Hebrews of Jerusalem, the passage in question is clear : but on tlie hypothesis, that it was written to Hebrews who lived in any other place, the words " Let us go forth unto him with- out the camp, bearing his reproach," lose their meaning. Tlie " approaching day," chap. x. 25., can signify only the day appointed for the de- struction of Jerusalem, and the downfal of the Jewish nation ; but this event immediately con- cerned only the Hebrews of Palestine, and could have no influence in determining the conduct of the inhabitants of any other country Note 1.] ON THE EPISTLE TO THE HEBREWS. *395 Michaelis, in an elaborate dissertation (vol. iv. p. 186-268.) has endeavoured to set aside tlie authenticity of this Epistle, by the following positions : — 1. That the style is so very different from that of St. Paul in his genuine Epistles, that he could not possibly have been the author of this Greek Epistle, p. 252. 9. That it was originally written in Hebrew, but whether by St. Paul or not is doubtful, p. 2.57. 3. That it was early translated into Greek, but by whom is unknown, p. 247. " An hypothesis," says Dr. Hales, " at once so dogmatical and skeptical, calculated to pull down, not to build up or edify ; to unsettle the faith of wavering Christians, and to rob this most learned and most highly-illuminated Apos- tle of his right and title to the most noble and most finished of all his compositions, and this too upon the paradoxical plea of its acknowl- edged excellence, both of style and subject (which none assents to more cheerfully than Michaelis, p. 242, 243, 247.) imperiously demands our consideration ;" fortunately, this copious writer has furnished materials in abundance for his own refutation, from which we shall select a few. I. Objections drawn from dissimilarity of style are often fanciful and fallacious. On the contrary, a striking analogy may be traced between this and the rest of St. Paul's Epistles, in the use of singular and remarkable words and compound terms ; in the mode of construct- ing the sentences by long and involved paren- theses, &c., with this difference, however, that this being more leisurely written, and better digested in his confinement, is more compressed in its argument, and more polished in its style, than the rest, which were written with all the ease and freedom of epistolary correspondence, often in haste, during his travels. The following remarkable instances of ana- logy we owe to Michaelis. Ch. X. 33. OertTQi'Coftsi'oi, is an expression perfectly agreeable to St. Paul's mode of writing, as appears from 1 Cor. iv. 9. But since other writers may likewise have used the same met- aphor, the application of it in the present in- stance shows only that St. Paul might have written the Epistle to the Hebrews ; not that he really did write it, p. 256. But it is answered, there is a propriety in its use here that fits no other writer but St. Paul ; and this by Michaelis' own confession. It is here applied to the Apostle's public persecutions ; " exposed on a theatre to public revilings and afflictions," exactly corresponding to his complaint to the Corinthians, in the parallel text, Qiurgoy iye- vrfiriuEv Tw tcdcrfiu), " We were made a spectacle unto the world ; " and how ? the same Epistle will inform us afterwards ; " after the (bar- barous) custom of men, I fought with wild beasts at Ephesus," in the public theatre (1 Cor. XV. 32.), literally, not figuratively ; according to the judicious remark of Benson, supported by Michaelis himself, who assures us, that St. Paul's deliverance from the lion's mouth at Rome afterwards (2 Tim. iv. 17.), was "not from suffering death by the sword, but from being exposed in the amphitheatre to wild beasts as several Christians had already been, and in a very cruel manner," for which he refers to Tacitus, Annal. 15. 44. in his note, p. 176. Ch. X. 30. 'E/iiol Exdtxriaig, iyih (xi'Tanodwaco, is a quotation from Deut. xxxii. 35. which differs both from the Hebrew text and fi-om the Sep- tuagint ; and this passage is again quoted in the very same words, Rom. xii. 19. This agreement in a reading which has hitherto been discovered in no other place (see the new Orient. Bibl. vol. v. p. 231-236) might form a presumptive argument, that both quotations were made by the same person ; and conse- quently, that the Epistle to the Hebrews was written by St. Paul. But the argument, says Michaelis, is not decisive ; for it is very possi- ble, that in the first century there were manu- scripts with this reading, in Deut. xxxii. 35. from which St. Paul might have copied, in Rom. xii, 19., and the translator of this Epistle in Heb. x. 30., same page, 256. A more decided instance of skepticism is rarely to be found. To any other the "pre- sumptive argument" would appear irresistible, not to be overturned by a bare possibility, but a very high improbability ; since this remarkable rendering is to be found in " no other place," but in these two passages, as he himself ac- knowledges. The present Septuagint reading is found in both the Vatican and Alexandrine, and was probably therefore the original reading of the first century. The Apostle's rendering, in both places, is more correct and critical than tJie Septuagint, in the first clause if ^jusga iTiSixT'iasMg, which is only a paraphrase, not a translation, like his iuol iy.Sly.ijaig, of the Hebrew Op3 'S, and in the second the joint rendering ufTavToddxTu) is founded on a various reading, nuStyx, supported by a parallel verse, Deut. XTCxii. 41., and followed not only by the Septua- gint, but by the Syriac, Vulgate, and Chaldee. It is therefore greatly superior to the present Masorete, aSi^l, " and recompense," supported only by the Arabic version, and followed by the English Bible, evidently for the worse. And the Apostle has further improved upon the Septuagint, in the common term d,VTanoSwaoi by the emphatic prefix 'Eyil), which makes it stronger, as appropriated to the Almighty, than even the original Hebrew, which wants the personal pronoun. II. Michaelis asks, " Why did the author of the Syriac version translate this Epistle from the Greek, if the original was in Hebrew ? " p, 231. 396* NOTES ON THE EPISTLES. [Part XV. The Syriac version was the earliest of all, written in the apostolic age, and in the day of the Apostle Adaeus, Thaddeeus, or Jude, accord- ing to the judicious Abulfaragi, and near the end of the first century, according to Michaelis, vol. ii. p. 30. If, then, this most ancient ver- sion was translated immediately from the Greek, surely the presumption is infinitely strong, that there was then no Hebrew original. This argument, indeed, furnished by himself, seems decisive also to prove the canonical authority of the Greek Epistle in the judgment of the Syriac translator; for why should he adopt the Epistle, unless written by the Apostle to whom the voice of the Church had assigned it.' Surely John or Jude the apostle would not have suffered it otherwise to have been admit- ted into the Sacred Canon, either of tlie Greek or Syriac Testament. Assuming it, however, to have been written in Hebrew, Michaelis draws the following objection from a supposed blunder of the trans- lator into Greek, to show that he could not possibly be St. Paul, which most completely recoils upon himself, and proves irrefragably that the Greek was the original, and written by the Apostle. Ch. xii. 18. Oil yaq ngoaelrjXiidaTB ipyjlacpbjfiii'Cx) bgei. — ver. 22. 'AXldi nQoasXrjliuduTB Ztchv oqbi, "Here," says he, "the expression oqei, xprj).uq>ix)^usi>a, monti palpabili, which is opposed to 2'£u)>' oQEi., is certainly a very extraordinary one ; and I am wholly unable to give a satis- factory account of it, except on the supposition tliat the Epistle was written in Hebrew. But on this supposition the inaccuracy may be easily assigned. Sinai, or the mountain of Moses, is that which is here opposed to Mount Sion. Now the expression 'to the mountain of Moses,' is in Hebrew ntva inS. This word n:yD the translator misunderstood, and, instead of reading it nu'D, and taking it for a proper name, either read by mistake tVD, palpatio, or pronounced by mistake TT^r^, palpatio. Hence, instead of rendering ' to the mountain of Moses,' he rendered ' to the tangible mountain.' " But this " mountain of Moses" is a creation of his own brain. For " Sinai in Arabia," the mountain here meant by the apostle, pursuing liis former allegory, Gal. iv. 24-26., is no where so styled in Scripture, but rather " the moun- tain of God," Exod. iii, ], &c. "the mountain of the Lord," Numb. xxx. 33., or the holy place," Ps. Ixviii. 17., because it was honored with the presence of the God of Israel. To call it, therefore, by the name of Moses, or indeed of any mortal, would have been sacri- lege. To what, then, did the Apostle refer in the remarkable term i/jtjlacpMfiii'w ? Evidently to the divine injunction to the people and their cattle, not to ascend or touch it, beyond the prescribed limits near its foot, under pain of death, Exod. xix. 12-24. Alluding to this awful command, the Apostle beautifully con- trasts the terrors of the Law delivered on the earthly Sinai, not to be touched under pain of death, with the superabundant grace of the Gospel, promising to the faithful eternal life in the heavenly Sion ; to which, by an admirable anticipation, he represents them as already come [nqoae'krjlvduTe). Michaelis was rather too fond of displaying his Oriental learning, and never surely was there a more unfortunate specimen than this. III. He is not less unfortunate in his last quotation: he rested this principally on the tes- timony of Origen, who, according to Eusebius, Hist. Eccles. b. vi. ch. xxv., " held that the mat- ter of the Epistle was from St. Paul, but the construction of the words from another, who recorded the thoughts of the Apostle, and made notes, as it were, or commentaries of what was said by his master," p. 246. Having delivered his own opinion, Origen adds, "If then any Church (or whatsoever Church) holds this Epistle as Paul's, it should be commended, even upon this account ; for it was not without reason the primitive worthies have handed it down as Paul's ; but who wrote the Epistle (in its present form) truly God in- deed knows. The historical account that has reached us is various and uncertain ; some say- ing that Clemens, who was bishop of Rome, wrote the Epistle, others Luke, who wrote the Gospel and Acts," p. 247. Michaelis here thinks that by laioQlu el; ■f^fiSg (pOdcaaaa, Origen meant " oral accounts," and he contends that " neither of these contra- dictory accounts can be true, for the style of the Epistle to the Hebrews is neither that of St. Luke, nor that of Clement of Rome ; and the latter especially, if we may judge from what is now extant of his works, had it not even in his power to write an epistle so replete with Jewish learning," p. 247. What now is the force of Origen's evidence, supposing that his opinion is fairly and fully related by Eusebius, which may be doubted ? Why surely, that St. Paul was the original author of the Epistle, as confirmed by primitive tradition. The oral account upon which he founded his conjecture was vague ; and Mi- chaelis has satisfactorily shown, that it could not be true in either case : what then remains by all the rules of right reasoning ? Unques- tionably, that, rejecting the oral account as false, we should embrace the primitive tradi- tion as true, and consequently admit that no one but the Apostle himself could be the author of an Epistle so replete with Jewish learning, who was educated at the feet of Ga- maliel himself (Actsxxii. 3.) and disputed with the first Jewish rabbis of the age, in Asia, Greece, and Rome. By the failure, therefore, of the paradoxical Note 1.] ON THE EPISTLE TO THE HEBREWS. *397 liypothesis of Michaelis, in all its branches, tlie positive evidence is still further strength- ened ; we may now rest assured, that the Epistle was written in Greek, not in Hebrew, by St. Paul himself, not by any one else. The Epistle itself furnishes us with decisive and positive evidence that it was originally written in the language in which it is now extant. In the first place, the style of this Epistle thi-oughout manifests that it is no translation. It has no appearance of constraint, nor do we meet with those Hebraisms which occur so constantly in tlie Septuagint version. The numerous paronomasias, or concurrences of words of like sound, but which cannot be rendered in English with due effect, are also a clear proof that it is not a translation. See in Heb. V. 8, 14 ; vii. 3, 19. ; ix. 10. ; x. 34. ; xi. 37. ; and xiii. 14. (in the Greek.) Hebrew names are interpreted ; as Melchis- edek, by " King of Righteousness," (vii. 2.) and Salem, by " Peace," which would have been superfluous, if the Epistle had been written in Hebrew. The passages cited from the Old Testament in this Epistle, are not quoted from the Hebrew, but from the Septuagint, where that faithfully represented the Hebrew text. Frequently the stress of the argument taken from such quota- tions relies on something peculiar in that ver- sion, which could not possibly have taken place if the Epistle had been written in Hebrew. And in a few instances where the Septuagint did not fully render the Hebrew text of the Old Testament, the author of the Epistle has substituted translations of his own, from which he argues in the same manner, whence it is manifest that this Epistle never was extant in Hebrew. See Dr. Owen's Fifth Exercitation on the Hebrews, vol. i. p. 46-5-3, folio edition. Calvin, and several other divines, have laid much stress upon the rendering of the Hebrew word benth by Siad-qxr], which denotes either testament or covenant: and Michaelis acknowl- edges the weight of this argument, to prove that the Epistle to the Hebrews was originally written in'Greek. Among the Jews there were several dialects spoken, as the East Aramaean or Chaldee, and the West Aramcean or Syriac ; which suffered various alterations from the places where the Jews were dispersed; so that the original Hebrew was known comparatively to few, and those who were conversant in Syriac might not be acquainted with the Chaldee. If therefore this Epistle had been written in biblical Hebrew, only a few could have read it ; and in either of the other dialects, a part only of the Jews could have perused it. With regard to the objection, that the Apostle's name is not at the beginning of this Epistle, Clement of Alexandria, who is followed VOL. II. by Jerome, observes, that Jesus Christ himself was the peculiar Apostle to the Hebrews, (as acknowledged in this Epistle, iii. 1.); St. Paul therefore probably declined, through humility, to assume the title of an apostle. He did not mention his name, messenger, or the particular persons to whom it was sent, because (as Dr. Lardner judiciously remarks) such a long letter might give umbrage to the ruling powers at this crisis, when the Jews were most turbulent, and might endanger himself, the messenger, and those to whom it was directed. And as he was considered by the zealots as an apostate from the religion of their fathers, his name, instead of adding weight, might have prevented the Judaizing and unbelieving Jews even from reading his Epistle. The author, however, would be easily known, without any fonna] notice or superscription ; and the omission of the Apostle's name is no proof that the Epistle to the Hebrews was not written by St. Paul ; for in the three Epistles of St. John, which are universally acknowledged to be the productions of an inspired apostle, the name of the writer is not inserted. The first Epistle begins in the same manner as the Epistle to the Hebrews ; and, in the other two, he calls himself simply the elder or presbyter. That the Apostle, how- ever, did not mean to conceal himself, we learn from the Epistle itself: " Know ye," says he, " that our brother Timothy hath been sent abroad, with whom, if he come shortly, I will see you"," (Heb. xiii. 23.) The objection there- fore, from the omission of the Apostle's name, necessarily falls to the ground. The passages which have been adduced as unsuitable to the apostolic mission, and which have been cited as proofs that this Epistle could not therefore have been written by St. Paul, are Heb. ii. 1, 3. and xii. 1. It is here con- sidered that the writer speaks of himself as one not at all distinguished, and in the second passage, according to Grotius and Le Clerc, as one who had received the knowledge of the Gospel, not himself from Christ, but from his apostles. To this it is again replied, that it was usual with St. Paul to join himself to those with whom he writes, particularly when he is mentioning any thing that is unpalatable or dishonorable to them (see Tit. iii. 3., and fre- quently in Romans); and in tliis verse (chap. ii. 3.) he does not imply that he received the knowledge of the Gospel from those who heard Christ preach, but that the salvation which was given to St. Paul by the Lord, was confirmed to him by the preaching of the apostles ; and St. Paul often appealed, as well as the other " Michaelis thinks it highly improbable that St. Paul would visit Jerusalem again, and expose his life to the zealots there. But surely, Dr. Hales re- marks, he might revisit Judasa without incurring that danger. See Mnalysis of Chronology, vol. ii. book ii. p. 1130. *HH 398* NOTES ON THE EPISTLES. [Part XV. apostles, in this manner to the testimony of eyewitnesses in confirmation of things made known to himself by revelation, (Acts xiii. 30, 31. ; 1 Cor. xv. 5-9. ; 2 Tim. ii. 2. ; 1 Pet. i. 12. ; Jude 17.) — See Macknight's Preface to the Hebrews. With regard to the objection, that this Epistle is superior in point of style to St. Paul's other writings, and therefore is not the produc- tion of that Apostle, we have already remarked that this may be accounted for by the circum- stance that it was one of St. Paul's latest writ- ten Epistles, composed in his mature age, and after long intercourse with the learned Gentiles. But " there does not appear to be such a supe- riority in the style of this Epistle, as should lead to the conclusion that it was not written by St. Paul. Those who have thought differ- ently have mentioned Barnabas, Luke, and 'Clement, as authors or translators of this Epis- tle. The opinion of Jerome was, that ' the sentiments are the Apostle's, but the language and composition of some one else, who com- mitted to writing the Apostle's sense, and, as it were, reduced into commentaries the things spoken by his master.'" Dr. Lardner says, " My conjecture is, that St Paul dictated the Epistle in Hebrew, and another, who was a great master of the Greek language, imme- diately wrote down the Apostle's sentiments in his own elegant Greek ; but who this assistant of the Apostle was, is altogether unknown." But the writings of St. Paul, like those of other authors, may not all have the same de- gree of merit ; and if it should be considered that the Epistle to the Hebrews is written with greater elegance than the other compositions of this Apostle, it should be remembered that there is nothing in it which amounts to a marked difference of style ; but, on the contrary, there are the same construction of sentences, the same style of expression, and the same sen- timents expressed, in this Epistle, which occur in no part of the Scriptures except in St. Paul's Epistles. There are also the striking peculiarities ■which distinguish his writings, the same abrupt transitions, returning frequently to his subject, •which he illustrates by forcible arguments, by short expressions, or sometimes by a single word. The same elliptical expressions to be supplied either by the preceding or subsequent clause, with reasonings addressed to the thoughts, and answers to specious objections, which would naturally occur, and therefore required removing. The numerous resemblances and agreements between this Epistle and those of St. Paul's acknowledged productions, have been collected at gTcat length by Braunius, Carpzov, Lardner, and Macknight, from whom Home has made the following abridgment. 1. "Coincidences between the exhortations in this Epistle and those in St. Paul's other letters. See Heb. xii. 3. compared with Gal. vi. 9. 2 Thess. iii. 13. and Eph. iii. 1-3. ; Heb. xii. 14. with Rom. xii. 18. ; Heb. xiii. 1, 3, 4. with Eph. V. 2-4. ; Heb. xiii. 16. with Phil. iv. 18. See also Acts ii. 42. Rom. xv. 26. 2 Cor. viii. 24. and ix. 1-3. 2."Instances of agreement in the style or phrases of the Epistle to the Hebrews, and in the acknowledged Epistles of St. Paul. See Heb. ii. 4. compared with Rom. xv. 19. 2 Cor. xii. 12. and 2 Thess. ii. 9. ; Heb. ii. 14. with 2 Tim. i. 10. and 1 Cor. xv. 26. ; Heb. iii. 1. with Phil. iii. 14. and 2 Tim. i. 9. ; Heb. v. 19. with 1 Cor. iii. 2. ; Heb. viii. 1. with Eph. i. 21. ; Heb. viii. 5. and x. 1. with Col. ii. 17. ; Heb. x. 33. with 1 Cor. iv. 9. ; Heb. xiii. 9. with Eph. iv. 14. ; Heb. xiii. 10, 11. with 1 Cor. ix. 1.3. ; Heb. xiii. 20, 21. with Rom. xv. 33.xvi. 20. Phil. iv. 9. 1 Thess. V. 23. and 2 Cor. xiii. 11. 3."In his acknowledged Epistles, St. Paul has numerous allusions to the exercises and games which were then in great repute, and were frequently solemnized in Greece and in other parts of the Roman empire. In the Epistle to the Hebrews we have several of these allusions, which are also expressed with great elegance. Compare Heb. vi. 18. xii. 1-4, 12. with 1 Cor. ix. 24. Phil. iii. 12-14. 2 Tim. ii. 5. iv. 6-8. and Acts XX. 24. 4."In the Epistle to the Hebrews there are interpretations of some passages of the Jewish Scriptures, which may properly be called St Paul's, because they are to be found only in his writings. For example. Psalm ii. 7. " Thou art my Son : to-day I have begotten thee ;" is ap- plied to Jesus (Heb. i. 5.) just as St. Paul, in his discourse to the Jews in the synagogue of Antioch in Pisidia, applied the same passage of Scripture to him, (Acts xiii. 33.) In like man- ner, the explication of Psalm viii. 4. and of Psalm ex. 1. given by St. Paul, 1 Cor. xv. 25, 27., is found in Heb. ii. 7, 8. So also the ex- plication of the covenant with Abraham, given Heb. vi. 14, 18., is no where found but in St. Paul's Epistle to the Galatians, (iii. 8, 9, 14, 18.) 5."There are, in the Epistle to the Hebrews, doctrines which none of the inspired writers have mentioned, except Paul. In particular, the doctrines of the mediation and intercession of Christ, explained in Heb. iv. 15, 16. and vii. 22, 25. are no where found in the books of the New Testament, except in St. Paul's Epistles, (Rom. viii. 34. Gal. iii. 19, 20.) The title of Mediator, which is given to Jesus, (Heb. vii. 22. viii. 6. ix. 15. xii. 24.) is no where applied to Jesus except in St. Paul's Epistles, (1 Tim. ii. 5.) In like manner none of the inspired writers, except St. Paul, (Heb. viii. 1-4.) have informed us that Christ offered the sacrifice of himself in heaven ; and that he did not exercise his priestly office on earth, but only in heaven. 6." In the Epistle to the Hebrews, we find Note 1.] ON THE EPISTLE TO THE HEBREWS. *399 such enlarged views of the divine dispensations respecting religion ; such an extensive knowl- edge of the Jewish Scriptures, according to their ancient and true interpretation, which St. Paul, no doubt, learned from tlie celebrated doctor, under whose tuition he studied in his younger years at Jerusalem; such a deep in- sight also into tlie most recondite meanings of these Scriptures, and such admirable reasonings founded thereon, for the confirmation of the Gospel revelation, as, without disparagement to the other apostles, seem to have exceeded, not their natural abilities and education only, but even that degree of inspiration with which they were endowed. None of them but St. Paul, who was brought up at the feet of Gamaliel, and who profited in the Jewish reUgion and learning above many of his fellow-students, and who, in his riper years, was intimately acquainted with the learned men of his own nation (Acts ix. 1, 2, 14. xxvi. 4, 5.), and who was called to the apostleship by Christ himself, when for that purpose he appeared to him from heaven ; nay, who was caught up by Clirist into the third heaven : was equal to the subjects treated of in this most admirable Epistle." And, as Dr. Hales remarks, it is a masterly supplement to the Epistles to the Romans and Galatians, and also a luminous commentary on them ; showing that all the legal dispensation was originally de- signed to be superseded by the new and better covenant of tlie Christian dispensation in a connected chain of argument, evincing the pro- foundest knowledge of both. The internal ex- cellence of this Epistle, as connecting the Old Testament and the New in the most convincing and instructive manner, and elucidating both more fully than any other Epistle, or perhaps than all of them, places its divine inspiration beyond all doubt. 7."The conclusion of this Epistle has a re- markable agreement with the conclusions of St Paul's Epistles, in several respects. Com- pare Heb. xii. 18. with Rom. xv. .30. Eph. vi. 18, 19. Col. iv. 3. 1 Thess. v. 25. and 2 Thess. iii. 1. ; Heb. xiii. 20, 21. with Rom. xv. .30-3-3. Eph. vi. 19-2.3. 1 Thess. v. 23. and 2 Thess. iii. 16. Heb. xiii. 24. with Rom. xvi. 1 Cor. xvi. 19-21. 2 Cor. xiii. 13. Phil. iv. 21, 22. ; Heb. xiii. 25. with 2 Thess. iii. 18. Col. iv. 18. Eph. vi. 24. 1 Tim. vi. 21. 2 Tim. iv. 22. and Tit. iii. 15." We may justly therefore conclude, with Carpzov, Whitby, Lardner, Macknight, Hales, Rosenmiiller, Bengel, Bishop Tomline, and al- most every other modern commentator, and biblical critic, that the weight of evidence, both internal and external, preponderates so greatly in favor of St Paul, that v,'e cannot but consider the Epistle to the Hebrews as written by that Apostle, and that the tradition preserved in the Church is correct; that this work is an inspired composition of the great Apostle of the Gen- tiles. It is acknowledged to be St Paul's production by the Apostle Peter, in his Second Epistle, (iii. 15, 16.); from which passage it is evident, that St Peter had read all St Paul's letters ; and that St Paul had written to those Christians to whom St Peter was then writing, that is, to the believing Jews in general, (2 Pet. i. 1.) ; and to those of the dispersion mentioned in 1 Pet. i. 1. ; and as there is no evidence to prove that this Epistle was lost, 'there is every reason to conclude that it must be that which is now inscribed to the Hebrews, both these Apostles having treated on the same subjects. If, then, St Paul, as we beUeve, was the author of this Epistle, the time when it was ■\mtten may easily be determined, for the sal- utation from the saints in Italy (Heb. xiii. 24.), together with the Apostle's promise to see. the Hebrews shortly, plainly intimates that his im- prisonment was then terminated, or on the pohit of being so. It was therefore written from Italy, perhaps from Rome, soon after the Epis- tles to the Colossians, Ephesians, and Philemon, and not long before St Paul left Italy, viz. at the end of A. D. 62, or early in 63. Of this opinion was Mill, Wetstein, Tillemont, Lardner, Macknight, and the great majority of critics. Dr. Lardner thinks it was probably written from Rome. St Paul's First Epistle to the Corinthians was written at Ephesus ; nevertheless he says (chap. xvi. 19.) "The churches of Asia salute you." So now he might send salutations from the Christians of Italy, not excluding, but in- cludincr, those at Rome, together with the rest throughout that country. The argument of L'Enfant and Beausobre, that St Paul was not yet set at liberty, because he requested the prayers of the Hebrews, that he might be re- stored to them the sooner, appears to me not of any weight. Though St. Paul was no longer a prisoner, he might request the prayers of those to whom he had written, that he might have a prosperous journey to them, whom he was de- sirous to visit; and that all impediments of his intended journey might be removed ; and many such there might be, though he was no longer under confinement St. Paul was not a pris- oner when he wTote his Epistle to the Romans, yet he was very fervent in his prayers to God, that he might have a prosperous journey, and come to them, (chap. i. 10.) For determining the time of this Epistle, it may be observed that, when the Apostle wrote the Epistle to the Philippians, the Colossians, and Philemon, he had hopes of deliverance. At the writing of all these Epistles, Timothy was present with him ; but now he was absent, as plainly appears from chap. xiii. 2-3. This leads us to think that this Epistle was written after them. And it is not unlikely that the Apostle had now obtained that liberty which he expected when they were written. Moreover, in the Epistle to the Philippians, 400* NOTES ON THE EPISTLES. [Part XV. he speaks of sending Timothy to them, (chap. ii. 19, 23.) "But I trust in the Lord Jesus, to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. (Timothy, therefore, if sent, was to come back to the Apostle.) Him, therefore, I hope to send presently, so soon as I shall see how it will go with me." It is probable that Timothy did go to the Philippians, soon after writing the above-men- tioned Epistle, the Apostle having gained good assurance of being quite released from liis con- finement ; and this Epistle to the Hebrews was written during the time of that absence, for it is said, Heb. xiii. 23., " Know ye that our brother Timothy is set at liberty, or has been sent abroad." The word is capable of that meaning, and it is a better and more likely meaning, because it suits tlie coherence. And I suppose that Timothy did soon come to the Apostle, and that they both sailed to Judaea, and after that went to Ephesus, where Timothy was left to reside with his peculiar charge. Thus this Epistle was written at Rome, or in Italy, soon after St. Paul had been released from his confinement at Rome, in tlie beginning of the year 63. And I suppose it to be the last written of all St Paul's Epistles which have come down to us, or of which we have any knowledge. The occasion of writing this Epistle will be sufiiciently apparent from an attentive review of its contents. The Jews did every thing in their power to withdraw their bretliren, who had been converted, from the Christian faith. To persecutions and threats, they added argu- ments derived from the excellency of the Jewish religion. They regarded the Law of Moses as given by the ministration of angels ; tliat Moses was far superior to Jesus of Nazareth, who suffered an ignominious death ; that the public worship of God, instituted by their great legis- lator and prophet, was truly splendid, and worthy of Jehovah : while the Christians, on the con- trary, had no established priesthood, no temple, no altars, no victims, &c. These arguments, being both plausible and successful, and supported by the Doctors, Scribes, and Elders of Jerusalem, the Apostle, who was himself a doctor most learned in the Law, wrote this Epistle to prove that the same God who gave the former revelations of his will to the fathers of the Jewish nation, by his prophets, had in these last days spoken to all mankind by his Son ; consequently that these revelations, emanating from the same divine source, could not possibly contradict each other. The Epistle may be considered as the key to the Old Testament, unlocking all its hidden mysteries, and may be divided into three sep- arate heads. First, that which relates to the person of the Son of God, as it had described him in the Old Testament. Secondly, to show that the religion of the Gospel is the same under both Testaments, being shadowed out in the Old. And thirdly, to prove that the Church of Israel was a figure of the Church of Christ. Note 2.— Part XV. The word axiyaaiia signifies splendor in itself. The word d.Tcuvyuafta, here used, is derived from it, and signifies tlie emitted, or proceeding splendor ; or, as it is expressed in the Nicene Creed, " fight of light." As the light proceeding from the sun, although of the same essence, is distinct from the sun, so there is one person of the Father, and another of the Son. The Son is of the Father alone, not made, nor created, but begotten ; of the same essence, bearing tlie very impression of his substance. Note 3.— Part XV. The Apostle here endeavours to prove that the Law did not rest in temporal promises, or as the seventh article expresses it, that " both in the Old and New Testament everlasting life was offered to mankind by Christ. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises." The Gospel was preached before to Abraham (Gal. iii. 8.), and the Israelites were called out of Egypt under Moses, to take possession of an unknown promised land; so are Christians, under the Gospel, called by Christ, the Law- giver of the New Testament, out of the Egypt of this world, that they may prepare for an un- known and heavenly country. The revealed win of God has been made manifest from the foundations of the world, the nature of man being unchanged, and Jesus Christ the same yesterday, to-day, and for ever. The histories of the eminent men of the Old Testament prefigured the divine life and character of the promised Messiah, and the chosen people of God illustrated in their history the warfare to which Christians are exposed, and the blessings of which they are made partakers in the Gospel. Note 4.— Part XV. Adam Clarke remarks, '• the Law and the Word of God in general is repeatedly compared to a two-edged sword among the Jewish writers, r\V3 T\'\S 3 in, 'the sword with two mouths.' By this sword the man himself lives, and by it he destroys his enemies." See also Schoetgen. In Ephesians vi. 17. the doctrine of tlie Gospe' Note 5.-10.] ON THE EPISTLJ': TO THE HEBREWS. *401 is called " a Sword of the Spirit ; " and in Revelation i. 16., the Word of God is spoken of as " a sharp two-edged Sword which went out from the mouth of Christ." Sse Isaiah xi. 4. As the Apostle is representing- throughout, that tlie Gospel was described by the Law, as a body is by its shadow, there is reason to sup- pose tliat in the expression here used, both the Old and New Testaments were included. Note 5.— Part XV. CoMMESfTATORs are much divided as to the signification of this verse, some supposing these bitter supplications of Christ to be offered to save him from lying under the power of death, from which fear he was delivered ; or as some interpret it, he was heard for his piety : and others refer them (which appears to me the most correct opinion) to his agony in the gar- den. As the second Adam, I have already shown that the Devil, who had departed from Christ for a season, was then permitted to assault him with all the powers of darkness, and with the whole weight of temptation to which the human nature could be exposed. At this unconceivable spiritual agony and conflict, the weakness of man showed itself, and he earnestly prayed that this trial might be spared him ; but as the representative of man, it was appointed for him to submit to that agony of spirit which sin without an atonement had passed on all mankind. As both temporal and spiritual death were pronounced on the fall of the first Adam, so did the second Adam, in accomplishing our redemption, suffer and tri- umph over both. — See notes 33, 34, part vi. p. 164, 165, 166. Note 6.— Part XV. The Apostle is supposed in this analogy to refer to the great spiritual advantages enjoyed by the Jews, and to foretell as a punishment of their abuse of them, and their apostacy, the approaching destruction of their city and tem- ple, which took place about seven years after — they were therefore " nigli unto cursing." Note 7.— Part XV. Fulfilled seven years after, in the destruc- tion of the temple and Jerusalem. Note 8.— Part XV. St. Ctril gives the following interpretation : — Althougfh Christ is but one, yet he is under- VpL. JI. *51 stood by us under a variety of forms — He is tlie tabernacle, on account of the human body in which he dwelt — He is the table, because he is our bread of life — He is the ark, which has the law of God enclosed within, because he is the word of the Father — -He is the candlestick, because he is the spiritual light — He is the altar of incense, because he is the sweet-smell- ing odor in sanctification — He is the altar of burnt-offering, because he is the victim by death on the cross for the sins of the whole world. Macknight observes on this subject — " By introducing these things into the inward taber- nacle, which represented heaven, and by placing them in the manner described, the Holy Ghost may be supposed to have signified, that in heaven the knowledge and memory of the divine dispensations to mankind, and God's interpositions in behalf of nations and individ- uals, will be preserved, and be the subject of devout contemplation, not only to the redeemed, but to the angelical hosts, represented by the cherubim overshadowing the mercy-seat." — 1 Pet. i. 12. Eph. iii. 10. Note 9.— Part XV. Doddridge supposes that St. Paul here refers to the manifestation which God made of himself upon Mount Sion, as being milder than that upon Mount Sinai. " Sion," he proceeds, " was the city of God. In the temple, which stood there, cherubim were the ornaments of the walls, both in the holy, and most holy place, to signify the presence of angels. There was a general assembly and congregation of the priests, which were substituted instead of the first born, of whose names catalogues were kept. There was God, a supreme Judge of con- troversies, giving forth his oracles. The high priest was the mediator between God and Israel (compare Luke i. 8-10.), and the blood of sprinkling was daily used." Note 10.— Part XV. Some commentators suppose that this pas- sage refers to the approaching destruction of Jerusalem, and the abolition of the political and ecclesiastical constitution of the Jewish state — the one signified by the earth, the latter by heaven. Others, to the dissolution of all things, to the new heavens and earth — to the future state of glory. The Jewish state and worship are in all probability described by the prophets as the heavens, because they were established by God, and because the tabernacle, with its worship, were typical of heavenly things. — See the Dissertation of Lord Barrino-:- *HH* 402* NOTES ON THE EPISTLES. [Part XV. ton, at the end of the Essay on the Dispensa- tions. *NoTE 21.— Part XV. OJ^ THE DATE AND OCCASION OF THE SECOND EPISTLE TO TIMOTHY. The Second Epistle to Timothy is peculiarly valuable to the Christian Church, on account of the singular contrast it affords between the persecuted, yet confident and happy Christian, and the ferocious, abandoned, and profligate Roman. Nero was at this time Emperor of Rome. Immediately before the burning of the city, he had offended and disgusted the Chris- • tians with those dreadful scenes of indescriba- ble crime, which are related in the Annals of Tacitus. From these he proceeded to set fire to the city, then to persecute the Christians, and, possibly before the martyrdom of the apostles, to execute many of the most illustri- ous senators of Rome, for the conspiracy of Lucan, Seneca, and Piso. Many of the lattei-, indeed, met death with courage and serenity, though unblessed with any certain hope of futurity. Witli the Christian only was found love and good-will to all mankind, and a patience and cheerfulness and triumph in the hour of death, as infinitely superior to the stoical calmness of a pagan, as the Christian martyr himself to the hero and the soldier. After such scenes this Epistle was probably written; and St. Paul expressed among them that sublime language of hope and exultation which compels every Christian to exclaim, " Let me die the death of the righteous, and let my latter end be like his") — " I am now ready to be offered, and the time of my depart- ure is at hand. I have fought a good fight, I have finished my course : I have kept the faith. Henceforth there is laid up for me a crown of life." It is, however, a matter of dispute, whether this Epistle was written during St. Paul's first or second confinement at Rome. Estius, Ham- mond, Lightfoot, and Lardner, think it was the confinement mentioned by St. Luke, for the two following reasons : first, it is evident from 2 Tim. iv. IL, that when St. Paul wrote this letter, St. Luke was with him. Wherefore, as St. Luke has spoken of no imprisonment of St. Paul at Rome, but the one with which his -history of the Acts concludes, the learned men above mentioned infer, that this must be the imprisonment, during which the Apostle wrote his Second Epistle to Timothy. But the answer is, St. Luke did not propose in the Acts to give * Notes 11 to 20 are inserted in the Sections to which they belong, as filling up the Gospel History, of which no inspired records remain. a history of the life of any of the apostles, but an account of the first preaching and propagation of the Gospel. Wherefore, having related how the Gospel was published, first in Judaea by the apostles Peter, James, and John, and by the evangelists Stephen, Philip, and Barnabas ; and then, in many heathen countries, by St. Paul, Barnabas, Silas, Timothy, and others ; and by St. Paul, in his own hired house, during his two years' confinement at Rome; he ended his history at that period, as having finished his design. It is evident, there- fore, although St. Luke has written nothing farther concerning St. Paul, this can be no proof that St. Paul's ministry and life ended then, or that St. Luke was ignorant of his after transactions ; any more than his silence con- cerning St. Peter after the council of Jerusa- lem, is a proof that the ministry and life of this Apostle ended at that time ; or that his silence concerning any particulars mentioned in St. Paul's Epistles, is a proof that these things did not happen, or, if they happened, that tliey were not known to St. Luke. Secondly, it is said, that if this Epistle was written during an after imprisonment of St. Paul in Rome, Timothy must have been so old, that the Apostle could not with propriety have exhorted him to flee youthful lusts, (2 Tim. ii. 22.) But, it should be considered, that in the year 66, when the Apostle is supposed to have been a prisoner at Rome the second time, Timothy may have been only thirty-four years of age, which, both by the Greeks and Romans, was considered as youth. These are the arguments on which the writers above mentioned have founded their opinion, that St. Paul wrote his Second Epistle to Timothy during his confinement at Rome, of which St. Luke has given an account in his history of the Acts. Other learned men hold, that the Apostle wrote this Epistle during a second imprisonment at Rome, and support their opinion by the following arguments : — 1. At the time the Apostle wrote this Epistle, he was closely imprisoned, as one guilty of a capital crime (2 Tim. ii. 9.) " I suffer evil {fdXQi- SsafiG)") unto bonds, as a malefactor." The heathen magistrates and priests, consider- ing St. Paul as an atheist, because he denied tlie gods of the empire, very probably also sup- posing him to be one of the Christians who, they said, had set the city on fire, confined him in close prison, with his hands and feet in fet- ters, as a malefactor. His situation was very different during his first imprisonment. For then, (Acts xxviii. 30.) "he dwelt two whole years in his own hired house, and received all that came to him, (ver. 31.) preaching the king- dom of God, and teaching those things which concern the Lord Jesus, with all confidence, no man forbidding him." This mild treatment was probably owing to the favorable account Note 21.] ON THE SECOND EPISTLE TO TIMOTHY. *403 which Festus gave of him to tlie Emperor, (Acts XXV. 25. xxvi. 31.) and to what Julius tiie centurion, who brought him to Rome, said of him, when he delivered him to the officer appointed to receive the prisoners from tlie provinces — the centurion's esteem of St. Paul is mentioned Acts xxvii. 42, 43. 2. The Roman governors of Judaea, by whom St. Paul was tried for his life, declared at his trials, that no crime was alleged against him, but only holding his opinions, which his accus- ers said were contrary to their religion, (Acts XXV. 18, 19.) They likewise declared, that he had been guilty of no crime against the state, (Acts xxvi. 31.) Heresy, therefore, being the only crime laid to the Apostle's charge, and that cir- cumstance being made loiown by the governor of Judsea to his judges at Rome, they must have had a very favorable opinion of his cause. In the former Epistle the author confidently looked forward to his liberation from confine- ment, and his speedy departure from Rome. He tells the PhOippians (chap. ii. 24.) " I trust in the Lord that I also myself shall come shortly." Philemon he bids to prepare for him a lodging ; " for I trust," says he, " thattiirough your prayers I shall be given unto you." (ver. 22.) In the Epistle before us he holds a lan- guage extremely different : " I am now ready to be oflTered, and the time of my departure is at hand : I have fought a good fight, I have finished my coiirse, I have kept the faith : henceforth there is laid up for me a crown of righteousness, wliich the Lord, the righteous Judge, shall give me at that day," (chap. iv. 0- 8.) Phil. i. 14. " Many of the brethren in the Lord, being assured in my bonds, have become much more bold to speak the word without fear." At this time also he had the service of many affectionate friends, such as St. Mark, Timothy, St. Luke, Tychicus, Aristarchus, and others mentioned Col. iv. 7, 10, 11, 12, 14. But when he wrote his Second Epistle to Timothy, his assistants were all so terrified by the rage of his accusers and judges, that not so much as one of them, nor any of the brethren in Rome, appeared with him when he made his first answer, (2 Tim. iv. 16.) And after that answer was made, all his assistants ^ed from the city, except St. Luke, (2 Tim. iv. 11.) During tlie Apostle's confinement in Rome, of which St. Luke has given an account, Demas was with him (Philemon, ver. 24.), and Mark, as his fellow-laborers, (Col. iv. 10, 11. Philemon, ver. 24.) But when he wrote his Second Epistle to Timothy, Demas had forsaken him, having loved this present world, (2 Tim. iv. 10.) And Mark was absent ; for the Apostle desired Timothy to bring Mark with him, (2 Tim. iv. 11.) From these circumstances, it is evident that the Epistle to the Colossians and to Phile- mon, and the Second to Timothy, were written by the Apostle during diffe.rent confinements. To invalidate these arguments, Lardner sup- poses, that on St. Paul's arrival from Judeea, he was shut up in close prison as a malefactor, and expected nothing but instant death. That being in the greatest danger, all Iris assistants, except St. Luke, forsook him, and fled for fear of their own lives ; that in this state of despondency he wrote his Second Epistle to Timothy ; that the emperor having heard his first defence, mentioned 2 Tim. iv. 16., entertained a favor- able opinion of liis cause, and by a written order, appointed him to be confined in the gentle manner described Acts xxviii. 16., so that after- wards his assistants returned; and that he preached the Gospel to all who came to him, and converted many. Dr. Paley remarks, these particulars are all resolvable into one supposition, viz. that this Epistle was not -svritten during St. Paul's first residence at Rome, but in some future imprison- ment in that city. The Epistle touches upon names and circumstances connected with the date, and with the history of the first imprison- ment, and mentioned in letters during his im- prisonment, and so touches upon them, as to leave what is said of one consistent with what is said of others, and consistent also with what is said of them in different epistles. It is supposed by the generality of commen- tators that Timothy was at Ephesus when this Epistle was addressed to him; but Michaelis* is of opinion that Timothy was most probably in some part of Asia Minor, because the Apostle, towards the end of chapter i. mentions several persons resident in that country, and because Troas, where Timothy was to call (chap. iv. 18.) does not lie in the way from Ephesus to Rome, to which place Timothy was to make haste to come with the cloak, books, and parchments before winter, (chap. iv. 21.) These objections are removed by considering that the Apostle referred to the Asiatic Christians, who were tlien at Rome, and had professed a friendship for him, yet had in his afiliction forsaken him. Onesiphorus, who so diligently sought out the Apostle in his close confinement at Rome, had before ministered to him at Ephesus (chap. i. 18.), and that he still continued a resident of that city is proved by chap. iv. 19., where his family are saluted, which is strong evidence in favor of Timothy being at this time at Ephesus. Hymenajus also, mentioned chap. ii. 17., was one of the Judaizers of Ephesus, (1 Tim. i. 19, 20. ; compare also 1 Tim. i. 5, 6, 7. with 2 Tim. ii. 22., &c. and chap. iii. 6, 7, 8.); and when Timothy was desired to call at Troas, he was only directed to follow the same route which the Apostle had himself taken when he left Ephesus for Rome. — (See Acts xx. 1-5. 2 Cor. ii. 12.) Alexander the coppersmith, spoken of chap. iv. 14., is the same who is mentioned f" Michaelis, vol. iv. p. 161-164, 404* NOTES ON THE EPISTLES. [Part XV. Acts xix. 33., and again 1 Tim. i. ^0. ; and although some have supposed that the mischief the Apostle refers to occurred at Rome, it is much more probable he alludes to what had formerly taken place at Ephesus, (compare Acts xix. 33. 1 Tim. i. 20. with 2 Tim. iv. 14, 1.5.) ; and this supposition naturally accounts for St. Paul's caution. Timothy being at Ephesus furnishes us also with a reason why St. Paul, who so strongly enforces his instructions and regulations for the ordination of bishops and deacons in his First Epistle, does not mention the subject in this. Timothy having fully exe- cuted the Apostle's former orders in that Church, there was now no occasion for repeating them. Tychicus (chap. iv. 12.) is considered as the bearer of this Epistle, who was sent by St. Paul to Ephesus, for the purpose of releasing Tim- othy, (see also Titus iii. 12.) From these observations we may conclude, with the general consent of the primitive Church, that St. Paul visited Rome and suffered imprisonment there at two different periods, and that his second imprisonment terminated in martyrdom. It is supposed that St. Paul went to Rome the second time from Crete about the year 65, on account of Nero's persecution of the Christians, whom he had accused of setting fire to Rome, for the purpose of strengthening and comforting them ; and that he was beheaded by having his head cut off with a sword, which was the punishment inflicted on the freemen of Rome, while the others were given to the wild beasts'', on the 29th of June, A. D. 66. A short time previous to his martyrdom this Epistle was written. To use the words of Dr. Benson, " He had hitherto travelled about to plant churches, where he had never been, or to revisit the churches which he had planted. He was now to enter upon another and a very different scene. But as he lived piously, he died bravely. When lie was not permitted to act any more, his prin- cipal concern was not for himself, but for the true Christian doctrine after his dissolution. He, therefore, addressed Timothy with the air and solemnity of a dying father, enjoining him, as he ever expected to meet his great and glo- rious Judge in peace, to preach the pure Chris- tian doctrine, with zeal and frequency, when he himself was laid in the silent dust, and should preach and direct him no more. And having devolved the work upon one, in whom he could so fully confide, he suffered martyrdom, during the power of Helius CiEsarianus (Nero being absent at Greece), the vilest prefect of the most tyrannical prince that ever lived. Imagine a pious father, under sentence of death for his piety and benevolence to mankind, writing to a dutiful and affectionate son, that he might see and embrace him again before he left the world —particularly that he might leave with him his ' Lactant. deMori. persecutorum, c. 2. et Euseb. Histor. Ecdes. 1. 5. c. 1. edit. Reading, p 207. dying commands, and charge him to live and suffer as he had done — and you will have the frame of the apostle's mind during the whole of this Epistle." Note 22.— Part XV. St. Paul himself, a little before his death, has here clearly instituted a Gospel ministry. This was done by divine inspiration, and a suc- cession of authorized teachers has perpetuated the true Gospel doctrine, from that time to the present period. Note 23.— Part XV. ON ST. PETER, AND ON THE DATE AND OCCASION OF HIS FIRST EPISTLE. St. Peter, the apostle, was born at Bethsaida in Upper Galilee. ^ He was the son of Jonas, Jonah, or John, and was a fisherman upon the lake of Gennesareth, following in all probability the trade of his father. His call to the apostle- ship by our Saviour, with his brother Andrew, a disciple of John the Baptist, who heard him point out Jesus as the Lamb of God, is record- ed by three of the Evangelists. Macknight observes, about that time Peter had left Beth- saida, and had gone to Capernaum, with his wife, who is thought to have been of that town. From Andrew's accompanying his brother thither, and living with him in the same house, it may be conjectured that their father was dead. With them Jesus also abode, after he took up his ordinary residence at Capernaum ; for he seems to have been pleased with the disposition and manners of all the members of that family. Thus, as Lardner observes, it appears that before Peter became an apostle, he had a wife, was the head of a family, had a boat and nets, and a furnished house, and main- tained himself by an honest occupation. (Matt. xix. 27.) The Apostle St. Paul seems to insin- uate, that Peter's wife attended him in his travels, after our Lord's ascension, ( 1 Cor. ix. 5.) He was the most zealous of all the apostles, and was conspicuous for the strength of his faith. He was more forward than the rest of the dis- ciples, and was the first to answer the questions put to them by our Saviour. On the confession of his faith (Matt. xvi. 13-16.) it is supposed by some that our Lord invested Peter with privileges and powers superior to the rest of his disciples ; but the following clause, "Whatsoever thou shalt bind on earth, shall be bound in heaven," &c. mentions privileges, which are declared to belong to all the apostles. (Matt, xviii. 18. John XX. 21-23.) It cannot be said that the Note 23.] ON THE FIRST EPISTLE OF PETER. *405 Church of Clirist was built on Peter alone, for it is expressly asserted by divine revelation to have been built on the foundation of all the apostles and prophets, Jesus Christ himself being" the chief corner-stone. Peter, in deliver- ing his own sentiments, expressed those of all the apostles ; and our Lord, in addressing his reply to Peter, intended that it should be equally extended to them all. Lardner remarks on the Canon, p. 102, that Cassian, supposing Peter to be older than Andrew, makes his age the ground of his precedence among the apos- tles ; and that Jerome himself says, " The keys were given to all the apostles alike, and the Church was built on all of them equally. But for preventing dissension, precedence was given to one. And John might have been the person, but he was too young : and Peter was preferred on account of his age." The only peculiar distinction conferred on St. Peter was, that after the descent of the Holy Ghost he should be the first to declare the Gospel to the Jews, and then to the Gentiles. That he re- ceived no superior power of preeminence over the other disciples is evident from our Lord's declaration — "One is your master, even Christ, and all ye are brethren." The First Epistle of Peter has been ever considered as authentic — it was referred to by Polycarp, Clemens Romanus, and the Martyrs of Lyons — it was acknowledged by Theophilus, bishop of Antioch, and quoted by Papias, Ire- nseus, Clemens Alexandrinus, and Tertullian. Commentators, both ancient and modern, are divided in opinion as to the description of per- sons to whom these Epistles of St. Peter were addressed. Eusebius, Jerome, Didymus of Alex- andria argue that they were addressed to Jewish Christians, dispersed through the countries men- tioned in the inscription. Beza, Grotius, Mill, Cave, Tillemont, have followed the same opinion. But others suppose it to have been written to Gentiles also. Bede, in his prologue to the Catholic Epistles, says, that St. Peter's Epistles were sent to such as were proselyted from hea- thenism to Judaism, and afterwards to the Chris- tian religion. V/etstein supposes they were written to the Gentiles — Barrington and Benson, to the Proselytes of the Gate — Lardner, Estius, Whitby, Macknight, and Adam Clarke, that they were sent to all Christians in general, Jews and Gentiles, residing in Pontus, Galatia, Cappa- docia, &c. That both the Epistles were sent to the same people is evident from 2 Peter iii. 1. ; and it is also certain, that many things are mentioned in the First Epistle which can apply only to the Gentiles (chap. i. 14, 18, 20, 21. ii. 9, &c.) Compare with these expressions Rom. ix. 24, 25., where St. Paul is unquestionably speaking of Gentile converts. See also chap, iv. 3. It is also to be remarked, that those to whom the Apostle writes, principally consisted of the converts of St. Paul ; as we are informed in the Acts of the Apostles that St. Paul had been in Galatia, and the other countries men- tioned in the inscription. St. Peter corrobo- rates this, by observing (2 Peter iii. 15.) " that his beloved brother Paul had written unto them," referring, no doubt, to his Epistles to the Galatians, Ephesians, and Colossians, the greater part of whom were Gentile converts. The most probable conclusion appears to be, that St. Peter's two Epistles were sent to all Cliristians in general, living in those countries, the majority of whom had been converted by St. Paul from heathenism to Christianity. The passages which are considered inconsist- ent with the supposition that this Epistle was written both to Gentiles and Jews, are found in chap. ii. 9. and ver. 12. Tlie former contains the honorable appellations which were peculiarly appropriated to the Jewish people ; but as the Gentiles were now to become God's chosen people as well as the Jews, these titles belonged equally to them. The latter passage refers only to the unbelieving Gentiles. See a simi- lar passage, 1 Cor. x. 32. It remains for us now to inquire from what place this Epistle was written ; for on this point also commentators are much divided. From St. Peter's sending the salutations of the Church from Babylon, it is by many believed that he wrote his First Epistle from that place. Pearson, Mill, and Le Clerc are of opinion that the Apostle speaks of Babylon in Egypt. Eras- mus, Drusius, Beza, Lightfoot, Basnage, Beau- sobre, Wetstein, Cave, and Benson, suppose he writes from Babylon in Assyria. But, according to Lardner, there is no mention made of any church or bishop at the Egyptian Baby- lon during the first four centuries ; and the Assyrian Babylon was almost deserted in the time of the apostles. CEcumenius, Bede, and other fathers, Grotius, Whitby, and the learned of the Romish communion, think that by Baby- lon Peter figuratively signified Rome. And this opinion is corroborated by the general testimony of antiquity, which, Dr. Lardner remarks, is of no small weight. Eusebius"* relates, on the authority of Clement of Alex- andria, and Papias, bishop of Jerusalem, that St. Mark's Gospel was written at the request of Peter's hearers in Rome; and that "Peter makes mention of St. Mark in his first Epistle, which was written at Rome itself. And that he (Peter) signifies this, calling that city figuratively Babylon, in these words, ' the church which is at Babylon, elected jointly with you, saluteth you. And so doth Mark my son.' " This passage of Eusebius is transcribed by Jerome, who adds, positively, that Peter men- tions this Mark in his First Epistle, figuratively denoting Rome by the name of Babylon ; "the church which is at Babylon," &c. It is gener- "* Hist Eccles. lib. ii. c. 15. 406* NOTES ON THE EPISTLES. [Part XV. ally thought thatPeter and John (Rev. xvii. 18.) gave to Rome the name of Babylon, figuratively to signify, as it was not expedient to do so more openly, that it would resemble Babylon in its idolatry, and in its opposition to, and perse- cution of, the Church of God ; and that, like Babylon, it will be utterly destroyed. Silvanus, or Silas, the bearer, was " the faith- ful brother," or associate of St. Paul, in most of the churches which he had planted. And though he was not at Rome with the Apostle when he wrote his last Epistle to Timothy, in all probability he soon after returned, and might have been sent by St Paul and Peter jointly, to confirm the churches in Asia Minor, &c. which he had assisted in planting. But Silvanus, St. Paul, and St. Peter had no con- nexion with Babylon, which lay beyond their .district ; and, therefore, they were not likely at any time to build upon another's foundation. It is supposed that the Gospel was preached in Persia, or Parthia, by tlae Apostle Thaddeus, or Jude, according to Cosmas ; and Abulfaragi computes, tliat the ancient Syriac version of the New Testament was made in his time, and probably by his authority, for the use of the Oriental churches". The Jews were fond of mystical appellations, especially in their captivities ; Edom was a frequent title for their heathen oppressors ; and as they were first taken captive to Babylon, it is very probable that Rome, the principal scene of their second captivity, which so strongly resembled Babylon in her " abominations, her idolatries, and persecutions of the saints," should be denominated by the same title. And this supposition is confirmed by a similar ex- ])ression in the Apocalypse, where the mystical application is unquestionable, (Rev. xiv. 8. xvi. 19. and xviii. 2, &c.) There is every reason to suppose (see Lardner) tliat John borrowed it from Peter ; or rather, that both derived it by inspiration, from the prophecy of Isaiah, (xxi. 9.) It is considered from the expression (chap, iii. 16.) as St. Peter had seen all St. Paul's Epistles when this was written, that the latter Apostle was dead ; at least if St Peter wrote from Rome, as is more generally supposed by the ancient Christian writers. For when St. Paul wrote his second letter to Timothy from Rome, a short time before his death, he did not mention the name of Peter, which he would not have omitted had he been in the city at that time. From which it is argued, that if St. Peter wrote his first Epistle from Rome, he must have done so after St. Paul's martyrdom, consequently not sooner than the year C6, or 67, about three yeai's before the destruction of Jerusalem : for St. Paul was put to death in * Lardner, 8vo. vol. v. p. 272, 4to. vol. iii. p. 55. Michaelis, vol. ii. p. 30. the twelfth year of Nero, corresponding to A. D. QQ ; and we are told that when he wrote his Second Epistle, which was a short time after the first, he was old, and near his end, with the pros- pect of soon dying a martyr for the truth of Christianity. Had he been put to death, as Gro- tius supposes, after the destruction of Jerusalem, the authenticity of the Second Epistle is de- stroyed. His argument is founded on 2 Pet. iii. 12., which he interprets as referring to the end of the world, which was to follow, accord- ing to a prevalent opinion, the destruction of Jerusalem. But as the Apostle himself con- futes this idea (chap. iii. 3.) it is not necessary further to discuss the question. Macknight remarks, as the design of this Epistle is excellent, its execution, in the judg- ment of the best critics, does not fall short of its design. Ostervald says of the First Epistle of Peter, " it is one of the finest books of the New Testament:" and of the second, " that it is a most e.xce]lent Epistle, and is written with great strength and majesty." Erasmus's opinion of Peter's First Epistle is, " It is worthy the Prince of the Apostles, and full of apostolical dignity and authority." He adds, "It is (verbis parca,sententiis diffcrta)spa.r- ing in words, but full of sense.'' Lardner observes that Peter's two Epistles, with his dis- courses on tlie Acts, and the multitudes who were converted by them, are monuments of a divine inspiration, and of the fulfilment of Christ's promise to Peter and Andrew, " Follow me, and I will make you fishers of men." Note 24.— Part XV. Macknight considers the salvation of Noah in the ark typical of baptism, in the three fol- lowing particulars : — " 1st. By building the ark, and by entering hito it, Noah showed a strong faith in the promise of God concerning his preservation by the very water which was to destroy the antediluvians ; so by giving our- selves to be buried, in the water of baptism, we show a like faith in God's promise, that though we die and are buried, he will save us from death, the punishment of sin, by raising us from the dead on the last day. 2d. As the pre- serving of Noah alive, during the nine months he was in the flood, is an emblem of the pres- ervation of the souls of believers while in the state of the dead ; so the preserving believers alive while buried in the waters of baptism, is a prefiguration of the same event. 3d. As the waters of the deluge destroyed the wicked an- tediluvians, 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 tiie wicked and to save the righteous, as Note 25.] ON THE SECOND EPISTLE OF PETER. *407 it prefigures both these events : the death of the sinner it prefigures by the burying of the bap- tized persons in the water ; and the salvation of the righteous, by raising the baptized person out of the water to lead a new life." Macknight furtlier observes, "that Noah gave the answer of a good conscience towards God (which was the baptism signified by the deluge), by entering into the ark, in the firm belief that God, according to his promise, would preserve him and his family — Baptism, under- standing thereby the answer of a good con- science, now saveth us also, through the resur- rection of Jesus Christ : because, if Christ had not risen, bemg an impostor, he could not have saved any one." — Macknight in loc. As Noah prepared tlie ark for believers, so Christ pre- pares his Church for Christians to conduct them in safety through the waves of this troublesome life, in which so many perish— and as Noah was preserved in the general destruc- tion of sinners and the world, and brought into a new creation ; so shall Christians, at the gen- eral judgment and dissolution of all things, be preserved, and admitted into a new state of being; carried safely with Jesus Christ through the waves of death, triumphing over them. Note 25.— P^rt XV. ON THE SECOND EPISTLE OF ST. PETER. Many doubts were entertained by the an- cients whether St. Peter was really the author of this Epistle. Eusebius reckoned it among the ui'TilsyofiEva, or books not generally received as canonical. Semler thinks tne superior influ- ence of that party in the Church which advo- cated the admission of the idolatrous Gentiles, prevented its general reception. This opinion requires confirmation. We have the most sat- isfactory evidence, as Mr. Home has well ob- served, of its genuineness and authenticity. This Epistle, as well as the former, although its genuineness, as has been already observed, was doubted by some of the ancients, expressly claims St. Peter as its author. At the same time it is proved that tills, with the four other Catholic Epistles, not universally acknowledged as inspired writings, were very early known, and upon full and impartial inquiry, their authen- ticity was established beyond a possibility of doubt. There is a remarkable coincidence between this and the First Epistle of St. Peter ; and the ivriter appeals to facts and circum- stances which evidently refer to that Apostle. The writer styles himself Simon Peter, which is the Hebrew form of writing, a servant and an apostle of Jesus Christ. St. Luke has distin- guished him by tlie same name (chap. v. 8.), and John has done so seventeen times in his Gospel, as Macknight observes, perhaps to show that he was the autlior of the Epistle which begins " Symeon Peter, a servant and an apostle." The writer calls himself an apostle both in the inscription and chap. iii. 2. ; and in ver. 15. of the same chapter, he calls SL Paul his beloved brother, and commends his Epistles as Scriptures, or Inspired Writings. He also declares that he was with Jesus at his transfig- uration, and alludes to the prediction of our Saviour (John xxi. 19.) where Jesus foretold to St. Peter by what death he should glorify God. Some commentators have supposed that the First and Second Epistles of St. Peter were not written by the same person, because the style in which they are composed differs ; but this difference seems confined only to the second chapter of the Second Epistle, the first and third chapters resembling tlie First Epistle — which circumstance would more naturally lead to the conclusion that the Second Epistle was written by two different authors, rather than that both the Epistles were. But this diversity of style is more easily accounted for by sup- posing that many expressions in the second chapter, which is distinguished from the others, were borrowed from the Gnostics, whose doc- trines the Apostle was exposing and confuting. Thus, in 2 Pet. ii. 17., the Gnostics are called " clouds agitated by a tempest ;" and we are informed that the Manicheans, who held many similar doctrines with the Gnostics, taught that there were five good and five bad elements, and that one of the latter was called " tempest." They speak also of darkness under the name of 'Qocpog, which word occurs several times in this chap- ter. The Epistle of St. Jude also abounds with unusual figurative expressions, which may be accounted for afler the same manner. On the other hand, Macknight remarks, if the subjects treated of raise an author's indignation and abhorrence, he will use an acrimony of style expressive of tliese feelings. For the Apostle, whose love to his Master was great, and who had the feeding of Christ's sheep committed to him, regarding the false teachers as the mo=:t flagitious of men, wrote that chapter against them with a bitterness which he would not have used in correcting teachers who had erred through simplicity. The arguments of Grotius against the genuineness of this Epistle, on ac- count of its difierence of style and sentiments, are not worthy of notice, as he proposes, with- out the slightest authority, to expunge some words ; and on no better grounds to consider others as interpolations. Michaelis remarks, that the deluge, which is not a common subject in the apostolic epistles, is mentioned both in 1 Pet. iii. 20. and in 2 Pet. ii. 5. ; and in both places the circumstance is noted, tha', eight persons only were saved, though in neither" place does the subject require that the number should be particularly specified. The author of the First Epistle had read St. Paul's 408* NOTES ON THE EPISTLES. [Part XV. Epistle to the Romans ; and the author of the Second Epistle speaks in express terms (chap. iii. 15, 16.) of the Epistles of St. Paul. Now, no other writer of the New Testament has quoted from the New Testament; consequently we have in these Epistles a criterion from which we may judge that they were written by the same author. From chap. i. 14., it is evident that this Epis- tle was written a short time before St. Peter's death. It appears to have been written from Rome liliewise, not long after his first. For, as Lardner (Can. iii. p. 253,) observes, "It is not unlikely, that soon after the Apostle had sent away Silvanus with the first Epistle, some came from those countries to Rome, where there was a frequent and general resort from all parts, bringing him an account of the state of religion among them, which induced St. Peter to write a second epistle, for the estab- lishment of the Christians, among whom he had labored ; and he might well hope, his last dying testimony to the doctrines which he had received from Christ, and had tauglit for many years with unshaken steadfastness, would be of great weight with them." It was evidently written under the impression of soon dying a martyr for the truth he had maintained ; and ecclesiastical history informs us that the Apos- tle finished his course by being crucified with his head downwards, in the year 68, the four- teenth of the Emperor Nero. The Second Epistle was written to the same communities as the first — to the whole of the Christian brethren dispersed in the countries mentioned in tlie inscription of the former epistle. (Compare 1 Peter i. with 2 Peter iii. 1.) Its design was the same, to comfort them under their persecution, by the most powerful arguments and considerations. I shall conclude by observing, in the words of Dr. Macknight, that " in speaking of the matters contained in the Second Epistle of St. Peter, I must not omit observing, that in it, as in the First Epistle, there are discoveries of some important facts and circumstances, not mentioned at all, or not mentioned so plainly, by the other inspired M-riters. Such as, 1. That our Lord was trans- figured for the purpose of exhibiting not only a proof of his greatness and power, as the Son of God, and Judge of the world, but an exam- ple of the glory in wliich he will come to judg- ment ; an example also of his power to trans- form our coiTuptible mortal bodies at the resur- rection, into the likeness of his own glorious body, as it appeared in the transfiguration. 2. That the destruction of the cities of the plain by fire, was intended to be an example of that destruction by fire from the presence of the Lord, which will be inflicted on the wicked after judgment. (Compare Jude, verse 7.) 3. That in the last age of the world scoffers will arise, who, from the stability of the present mundane system, will argue that the world hath existed as we see it from eternity, and that it will continue for ever. 4. That after the judgment, this earth, with its atmosphere, shall be set on fire, and burning furiously, the elements sliall be melted, and the earth, with all the works of God, and man thereon, shall be utterly destroyed. That after the present heaven and earth are burnt, a new heaven and a new earth shall appear, into which, according to God's promise, the righteous shall be carried, there to live in unspeakable happiness; an event which St. Peter himself, in his discourse to the Jews (Acts iii. 21.), hath termed 'the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.'" These supernatural discoveries could only have been revealed by the Spirit of God — by an Apostle really inspired as St. Peter declares himself to have been. The strong internal evi- dence, therefore, of this Epistle, must of itself be sufficient to prove its authenticity. From the whole tenor of the Epistle it is evident the Apostle is confuting the dangerous errors of those who perverted tlie doctrine of justification by free grace through faith, without the works of the Law, so as to make it a pre- tence for gratifying the lusts of the flesh with- out restraint. The false teachers endeavoured to persuade their disciples that Christ had pur- chased for them the liberty to indulge all their passions and appetites. And in order to circu- late their impious doctrines, they arrogated to themselves authority and illumination superior to that of Christ, or of his apostles. — See Dr. Macknight and other commentators. Note 26.— Part XV. Since we are told (1 Cor. xv. 24.) that after the judgment Christ will deliver up the king- dom to his Father, the everlasting kingdom here referred to, signifies the kingdom which Christ erected by what he did in the flesh, and which by the government which he now exercises, he will at length fully establish. This kingdom will continue after he has delivered it up to his Father throughout all eternity, when God will be all in all. — See Macknio-ht in loc. Note 27.— Part XV. ON THE ATTESTATION GIVEN TO THE DIVINE MISSION OF OUR LORD AT HIS BAPTISM. In a note on our Lord's baptism, I mentioned a treatise of Danzius, printed in Meuschen, jVov. Testaincntum ex Talmude. In this dis- Note 28.] ON THE SECOiND EPISTLE OF PETER. *409 sertation Danzius labors to show that the circumstances attending the baptism of Christ, ■which he considers as his initiation to his min- istry, were not less convincing than those which accompanied the promulgation of the Law on the mount, and attested the divine commission of Moses. The Jews are fond of contrasting the obscure beginning of Christianity with the splendid begLnning of tlieir own religion. The tliunders and lightnings, the fire on the mount, and the voice of Jehovah, were witnessed by the whole nation assembled round Mount Sinai, whereas, say they, what attended the initiation of Christ was comparatively done in a corner. St. John alone, it is said, heard the voice from heaven, and saw the Spirit descending in the form of a dove. To this Danzius replies, that although the divine attestations in favor of Christ were not attended witli those circum- stances of terror amidst which the Law was promulgated on Mount Sinai, yet they were not less solemn and convincing ; that it is not true that only John beheld them, for they were beheld also by the assembled multitude, who had just been baptized. The reason why the circumstances of terror were omitted, was the express promise of God, that when he should send them a prophet like unto Moses, he would remember their request, in which they begged that they might not again hear the voice of God, nor see that great fire any more, lest they should die, (Deut xviii. 15. &c.) If, however, it should be here objected, that Christians assert the voice of God to have been heard at Christ's baptism, Danzius replies, the voice heard on this occasion was " minime qui- dem terribUis et horrisona : non tamen tenuis et remissa nimis ; sed cum jucunditate quadam, terrori verborum conveniente, satis sonora et penetrans" p. 348, § 2-3. The miraculous appearances at Christ's bap- tism, Danzius asserts, excluded all doubt, even more strongly than those on the Mount ; for on this latter occasion the people were at a dis- tance, and restrained by boundaries, while on the former there was no such restraint, some of the crowd being near enough to be in actual contact with Christ himself. To prove that a multitude was present at Christ's baptism, and was not only present, but heard the v^oice and saw the glorious light and the Spirit descending, it is necessary to compare the accounts given by the four Evangelists. That multitudes were present at the rime wUl be readily granted, from the expression used by St. Luke — iv T(3 SaTmadr^vai anavTce rbv Imov. That they also saw the miraculous appearances and heard the voice, are not so immediately ap- parent, as it not expressly asserted by any of VOL. II. *52 the Evangelists, but must be inferred by care- fully comparing their several accounts. Indeed, one strong argument may be drawn from the nature of the case ; as it is doubtless reason- able to suppose that all this was done to con- vince the people of the di^rine commission of the person whom they had just seen baptized. The account of St. Luke is couched in such words as exclude no one from participation in the sight : because he ascribes it to no one in particular, but only recounts the wonderful ap- pearances, and it is natural to suppose that he means they were witnessed by all present The words of St. Matthew may, without difficult)', bear the same meaning. The words of St Mark alone contain a difficulty. He uses the singular verb side, and connects it with the foregoing verb iSuTTTladrj, by the particle y.ul, whence, according to the rules of grammar, the subject of Bide, is the same with that of iliaTT- rladrj. Which being admitted, it follows that Jesus alone saw these miraculous sights. To this it is replied, that y.ul is here used as the Hebrew v which is oflen used between two words, having different subjects, of which the latter is not expressed in the nominative case. The subject of eiSs, then, may be John. The following words favor this explanation, for we find in' ui'TOv, and not Jqo' huvTOv, or icf^ ovihv as it should be if Jesus were the subject ol slds. But Danzius is inclined to carry this still fur- ther — " We are not told (says he) that Jesus vidit, or Johannes vidit, but ' ascendens e flu- mine \idit ;' now it is certain that not only Jesus went up, or John alone with him, but all the people who had been just baptized ; why, then, may not iiva^ulvoiv be taken distributively or collectively? so as to mean that arcu: 6 Xub;, universus ille populus ascendens vidit Jissos calos," &c. ? For an answer to an objection which may be drawn from these words of Christ (John v. 37.), " Ye have never heard the Father's voice," I have omitted to notice the very tedious inquiry about the bip n2> as I have already discussed this point. Note 28.— Part XV. Not any prophecy of Scripture is of self- interpretation, or is its own interpreter, because tlie Scripture prophecies are not detached pre- dictions of separate, independent events, but are united in a regular and entire system, all ter- minating in one great object — the promulgation of the Gospel, and the complete establishment of the Messiah's kingdom. — Horsley's Sermons, vol. ii. p. 13-16. *II 410* NOTES ON THE EPISTLES, [Part XV. Note 29.— Part XV. ON THE EPISTLE OF ST. JUDE. JuDE, or Judas, the writer of this Epistle, is considered by the generality of commentators to be the apostle of that name mentioned in the catalogue of the apostles given by St. Luke, chap. vi. 14, 15. and in Acts i. 13., and by St. Matthew, chap. x. 3., and Mark iii. 18., as Lebbeus and Thaddeus ; from whence it is naturally inferred, as the Evangelists unite in confining the number of the apostles to twelve, that Jude, Lebbeus, and Thaddeus, was the same person, known by these different names. As he expressly declares liimself to have been the brother of James, he may have borne the same relation to our Lord as James did. His ^call to the apostleship is recorded by St. Luke, chap. v;. 13., and he is mentioned also by John, xiv. 21-23. Therefore, as the promise con- tained in this passage implies, as an apostle, he was endowed with the spiritual gifts of the Holy Ghost, Christ through the Spirit dwelling Avith him. Lardner supposes that James was originally an husbandman, from the expression in the Apostolical Constitutions, " Some of us are fishermen, others tentmakers, others husband- men." He conjectures that the latter part of the sentence peculiarly referred to St. Paul and St. Jude ; which supposition is further cor- roborated by Hegesippus, as quoted by Euse- bius, who asserts, " That when Domitian made inquiries after the posterity of David, some grandsons of Jude, called the Lord's brother, were brought before him. Being asked con- cerning their possessions and substance, they assured him that they had only so many acres of land, out of the improvement of which they both paid him tribute, and maintained them- selves with their own hard labor. The truth of what they said was confirmed by the callous- ness of their hands." From which account, if it may be relied upon, it necessarily follows that this Apostle was married, and had children. Jerome, in his Commentan/ on Matthew x. .35., says, "That the Apostle Thaddeus, called by the Evangelist Luke, Judas the brother of James, was sent to Edessa, to Abgarus, king of Osroene." And Eusebius (Eccl. Hist. 1. i. c. 13.) says, that Thomas, one of the twelve, sent to Edessa, Thaddeus, one of Christ's seventy disciples, to preach the Gospel in those countries. The canonical authority of this Epistle has been disputed, particularly because the Apostle is supposed to have quoted the apocryphal book of Enoch. To which objection it is replied, there is no good evidence that in Jude's time there was any book extant entitled Henoch or HtnocVs Prophecy. The book that existed in the second and third centuries of that name is generally supposed to have been composed on the mention of this prophecy by Jude, and was consequently always regarded as a forgery. We cannot conclude, from the reference made by Jude, that such a book necessarily existed. For throughout the apostolical writings, there are many facts alluded to which are not related in the Jewish Scripture : — the sin and punish- ment of the evil angels, 2 Peter ii. 4. ; Noah's preaching righteousness to the people before the flood, 2 Peter ii. 5. ; Abraham's seeing Christ's day, and being glad, as declared by Christ himself, John viii. 56. ; Lot's vexation at the iniquity of the Sodomites, 2 Peter ii. 7. ; the emblematical purpose of the slaying of the Egyptians by Moses, Acts vii. 25. ; the names of Pliaraoh's magicians, 2 Tim. iii. 8. ; Moses' exclamation on the mount, Heb. xii. 21.; with many others ; which things seem to prove, be- yond a doubt, that the inspired writers of the Old Testament did not record all the revelations made to them by God any more than they related every event in the lives of those persons whose histories they have written. Some explication was given with the revelation, which, bemg of the greatest importance, was transmitted by uninterrupted tradition from father to son ; and the Spirit of God taught the apostles to discern those which were authentic. Macknight observes, " The Spirit of God, who inspired the evangelists and apostles, may have directed them to mention these traditions in their writings, and to allude to them, to make us sensible that many important matters, an- ciently made loiown by revelation, have been preserved by tradition. And more especially, that the persuasion which history assureth us hath prevailed in all ages and countries from the most early times, concerning the placability of the Deity, the acceptableness of sacrifice, the existence of the soul after death, the resur- rection of the body, the rewards and punish- ments of the life to come, with other matters of a like kind, was founded on revelations concerning these things, which were made to mankind in the first age, and handed down by tradition. The truth is, these things being matters which, by the utmost efforts of their natural faculties, men could not discover, the knowledge and belief of them, which prevailed among all nations, wliether barbarous or civ- ilized, cannot be accounted for, except on the supposition of their having been originally dis- covered by revelation, and dispersed among all nations by tradition. Wherefore, in no age or country, have mankind been left entirely to the guidance of the light of nature, but have enjoyed the benefit of revelation in a greater or in a less degree." But granting that Jude really quoted from the book under consideration, it no more proves that he was not an inspired writer, tlian that St. Paul was not one, because he makes use of the Note 29.] ON THE EPISTLE OF ST. JUDE. *411 heathen poets, Menander and Epemenides, 1 Cor. XV. 33. ; Titus i. 12. Neither do such allu- sions establish the credibility or correctness of the whole work, but of that part only which they immediately employ. The preceding obser\'ations apply with equal force to ver. 9, in which the Apostle is supposed to cite an apocry- phal relation, or tradition, concerning' the Arch- angel Michael disputing with Satan for the body of Moses. This is, by some writers, referred to a book called the " Assumption, or Ascension of Christ," which in all probability was a forgery much later than the time of Jude ; but Drs. Lardner and Macknight think it much more credible that the Apostle alludes to the vision in Zech. iii. 1-3. In fiirther illustration of this verse, we may remark, that it was a Jewish maxim, that "it is not lawful for man to prefer ignominious reproaches, even against wicked spirits." Might not the Apostle, then, have used it merely as a popular illus- tration, without vouching for the fact, of that sober and wholesome doctrine, " not to speak evil of dignities," from the example of an archangel who did not venture to rail even at Satan, but meekly said, " The Lord rebuke thee?" The Epistle itself was acknowledged, and generally received, as soon as it was fully as- certained to have been written by the Apostle Jude, the brother of James, and cousin-german of our Lord. It is found in all the ancient cata- logues of the sacred writings of the New Tes- tament ; it is considered genuine by Clement of Alexandria, and is quoted as St. Jude's pro- duction by Tertullian, by Origen, and by the greater part of the ancients mentioned by Euse- bius. See Lardner's works, 4to. vol. iii. p. 440-443. Its authenticity is confirmed by the subjects discussed in it, which are in every respect suitable to the character of an apostle of Jesus Christ; and, as Dr. Macknight truly obsen'es, there is no error taught, no evU prac- tice enjoined, for the sake of which any impostor could be induced to impose a forgery of this kind upon the world. The other objection to the authenticity of this Epistle arises from tlie omission of the word apostle. The writer calls himself the servant of Jesus Christ, and brother of our Lord ; probablj' from a desire to show at once that he was a different person from Judas Iscariot. For if he had styled himself an apostle, simply, he would not have been distinguished from that traitor ; and, as the brother of James, he has fully established his claims to the apostleship, and his relationship to our Lord. James (chap. i. 1.) has also used the same man- ner of expression ; so likewise has St. Paul, in his inscription to the PhOippians. And the word apostle is omitted by the latter in his Epistle to Philemon, and in his Epistle to the Thessalonians ; and St. John, in his Epistles, does not use the word apostle, nor make any mention of his own name. Yet no one, on this account, has supposed that tehse Epistles are not genuine. Commentators differ as to the persons to whom this Epistle was addressed. Estius and Witsius suppose that St. Jude wrote to Chris- tians every where, but more especially to the converted Jews. Dr. Hammond, tliat the Epis- tle was addressed to Jewish Christians, v.ith the design of cautioning them against the errors of the Gnostics. Dr. Benson, that it was written to Jewish believers, particularly to those of the western dispersion. But from the inscription (Jude 3.), Drs. Lardner and Macknight, Bishop Tomline, and Dr. A. Clarke, concur in thinking that it was written to all, without distinction, who had embraced the Gospel. The only rea- son, Dr. Macknight remarks, which has induced commentators to suppose that Jude wrote to the Jewish beUevers alone, is, that he makes use of arguments and examples taken from the sacred books of the Jews. But St. Paul, we have seen, followed the same course when writing to the Gentiles ; and both apostles did so -ndth pro- priety, not only because all who embraced the Gospel acknowledged the authority of the Jew- ish Scriptures, but also because it was of the greatest importance to make the Gentiles sen- sible that the Gospel was in perfect unison with the ancient revelation. It is generally supposed, from the internal eridence of this Epistle, that it must have been WTitten after St. Peter's Second Epistle. Estius and Witsius consider that it was written in the latter part of the apostolical age. QScumenius is of opinion tliat Jude (ver. 17.) alludes to Peter in his Second Epistle, and Paul in almost aU his Epistles ; from which he infers, that Jude wrote late after the decease of the apostles. Dr. Mill fixes its date to the year 90, principally because the false teachers, whom St. Peter describes as yet to come, are mentioned by Jude as already come. But on a comparison of this Epistle with the Second of St. Peter, there does not appear to be such a remarkable difference in their phraseology, as will be suffi- cient to prove that St. Jude wrote his Epistle so long after St Peter's Second Epistle, as Dr. Mill supposed ; though it proves, as most critics agree, that it was written after the latter. The very great coincidence in sentiment and style between these two Epistles renders it likely that they were written about the same time ; and, since we have seen that the Second Epistle of St Peter was in all probability written early in A. D. 65, we are induced, with Lardner, to place it towards the close of the same year, or perhaps in A. D. 66. Bishop Tomline, however, dates it in A. D. 70 ; Beausobre and L'Enfant, between A. D. 70 and 75 ; and Dodwell and Dr. Cave, in 71 or 72. There is a striking similarity between this 412* NOTES ON THE EPISTLES. [Part XV. Epistle and that of the second chapter of the Second Epistle of St. Peter ; which Estius and Benson account for by supposing that Jude wrote it after he had seen that of St. Peter, sometimes copying his very words; compare 2 Pet. iii. 3. with Jude, ver. 17, 18. Macknight is also of this opinion, and remarks upon it, " The Spirit may have directed Jude to write upon the same subject with Peter, and even in the words which Peter used, to give the greater authority to both Epistles ; and that the con- demnation of the false teachers, and the exhor- tations which the two apostles addressed to the faithful in their time, might have the more weight with them, and witli Christians in suc- ceeding ages, when they found these things delivered by both, precisely in the same terms." Lardner conjectures on the contrary, and perhaps with greater probability, (Canon, vol. iii. p. 353.) "It seems very unlikely that St. Jude should write so similar an Epistle, if he had not seen Peter's. In that case, St. Jude would not have thought it needful for him to write at all. If he had formed a design of writing, and had met with an Epistle of one of the Apostle's very suitable to his own thoughts and intentions, I think he would have forborne to write. Indeed, the great agreement in sub- ject and design, between these two Epistles, affords a strong argument that they were writ about the same time." Note 30.— Part XV. Archbishop Tillotson" supposes that this difficult passage is illustrated by Deut. xxxiv. 6. He conjectures that Michael was employed by God secretly to bury the body of Moses, to defeat tlie malignant purpose of the Devil, who, could he have discovered to the Jews where Moses was interred, would have encouraged them to pay idolatrous honors to his remains, and they might have made him an occasion of idol- atry after his death who had been so great an enemy to it in his lifetime. Beza and Estius are of the same opinion. Macknight refers it to the vision of Zech. iii. 1., where the same words are used ; he observes, " In Daniel's prophecy (chap. x. 13-21. and xii. 1.) Michael is spoken of as one of the chief angels who took care of the Israelites as a nation. He may, therefore, have been the angel of the Lord before whom Joshua the high priest is said to have stood, ' Satan being at his right hand to resist him ;' namely, in his design of restoring the Jewish Church and state (which is typified in this chapter), called by Jude ' the body of Moses,' just as the Christian Church is called by St. Paul, ' the body of Christ.' Zech- ariah adds ' and the Lord," that is, the angel " Vol. ii. p 158. of tlie Lord, as is plain from ver. 1., ' said unto Satan, The Lord rebuke thee, O Satan ! even the Lord that hath chosen Jerusalem, rebuke thee ! ' " Adam Clarke considers this as the most likely interpretation of the passage ; and it will appear, he continues, the more probable, when it is considered that among the Hebrews the word "body" is often used for a thing itself; so in Rom. vi. 6., aiouu rr^g u/^aoTlag, " the body of sin," signifies sin itself; so the body of Moses may signify Moses himself; or that in which he was particularly concerned, viz. his institutes, religion, PLA>' OF THE APOCAI,TPSE. " The testimony of Jesus is the spirit of prophecy." After the deluge, and before the corruption of man became again universal, the receiving of the divine influence by the spirit of prophecy was common to the heads of the patriarchal famOies ; and when the descendants of Abraham were set apart from the rest of the nations, to preserve the knowledge of the true God, a continued succession of prophets, from the time of Abraham to 3Ialachi, predicted, with gradually increasing clearness, the mi- nutest events of the life, death, and sufferings of Christ, and the fortunes and enlargement of the visible Church, in a manner which, to the ancient Jews themselves, must frequently have appeared contradictory and incompre- hensible. As the same contest between good and evil, which commenced with the fall of man, is still proceeding in the world, the observer of the plans of divine wisdom might naturally infer, that the same testimony of Jesus would in some manner be continued. The office of the ancient prophets was twofold: they were the instructors and preachers to the people, and they were empowered to work miracles, or to foretell future events, to demonstrate the divine authority of their mission : and, as the proba- bility of the distant fulfilment of their predic- tions was not uniformly effectual with the multitude, they predicted circumstances which should take place within a short time, and thus lefl the people without excuse if they longer rejected the divine annunciation of distant predicted events. The Christian Church was provided with a succession of prophets in the first of these offices, but of the second it is left entirely destitute. No man has appeared in the Christian Church, since the death of the last of the Apostles, who has been able cer- * Notes 33 and 34 are inserted in the text. TOL. II. tainly to predict tlie future ; and yet the two former dispensations abounded with this proof of the divine origin of the one true religion. It does not seem probable that the best, and perhaps the last Dispensation, should be thus deprived of one important branch of evidence, unless some adequate substitute were pro%ided in its room ; and we know of no other than the Book of the Apocalypse, which we might therefore infer, would abound with predictions to be gradually fulfilled, even if we had not been informed that it was a volume of prophe- cies. We are justified, therefore, in considering this book, with Lowman, Clarke, and others, as designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the Jewish and patriarchal churches. The superiority of prophecy over miracles, as an evidence of Christianity, has been assert- ed by Bishop Warburton, and by many learned writers, as a continually increasing eiidence. The great peculiarity of the prophecies of the Old Testament, is their gradual development of the system of truth, as the world was able to bear it. The first prophecy of the seed of the woman, that is, of some one famUy of the descendants of Eve, was less definite than those which predicted in their order that he should descend from Abraham, from Isaac rather than from Esau ; from Judah, than from the other patriarchs ; from Da\id, and so on till the annun- ciation of Malachi, that the Lord whom they sought should come while the second temple was standing. Another peculiarity was, that the ancient prophets announced, in very general terms, in the boldest and most figurative lan- guage, various events which have never yet taken place, relative to some more glorious state of the Churcli, the punishment and over- throw of its enemies, the final restoration of the Jews, and the universal establishment of happiness and innocence among mankind. If we are justified in expecting a book of proph- ecy, in the place of a succession of prophets, in the Christian Church, we may anticipate also the clearer prediction of the same events, and their gradual development. The majority of commentators on the Apoc- alypse generally acted on these principles of interpretation. They discover in this book certain predictions of events wliich were ful- filled soon after they were announced ; they trace in the history of later years various coin- cidences, which so fully agree with various parts of the Apocalypse, that they are justiy entitied to consider them as the fulfilment of its prophecies ; and by thus tracing the one God of Revelation through the clouds of the dark ages, through the storms of revolutions and wars, through the mighty convulsions which at various periods have agitated the world, their interpretations, even when tliey are most con- *il* 414* ON THE DESIGN OF THE APOCALYPSE. [Part XV. tradictory, when they venture to speculate con- cerning the future, are founded on so much undoubted truth, that they have materially con- firmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory. In the mean time we trace his footsteps in the sea of tlie Gentile world, his path in the mighty waters of the ambition and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would per- petuate the intellectual and spiritual slavery of man, sliall be overthrown, and the dayspring of united knowledge and holiness bless the world. Among other predictions of the future glory of the Jewish Church, which shall be fulfilled in the latter ages of the world, and the subject of which we might expect to meet with in the Apocalypse, we may observe the following : — 1. The Jewish Church shall possess its own land, Jer. iii. 18-23. Ezek. xxxvu. 21, 22. Amos ix. 14, 15. 2. It shall possess all the earth, Obad. comm. XV. 19, 20. Jer. xxxi. 38-40. Isa. xxvii. 12. and Ixv. 10. 3. It shall dwell secure, Isa. Ix. 18. Hosea ii. 18. 4. And that for ever, Ezek. xxxvii. 25. Amos ix. 15. 5. The land shall be more fertile than ever, Ezek. xxxvii. 35. Hosea ii. 21, 22. Joel iii. 18. Amos ix. 13. Zecli. xiv. 10. 6. It shall have more inhabitants, Isa. xlix. 19-21. Ezek. xxxiv. 31. and xxxvi. 37, 38. 7. It shall be one united and perfect kingdom, Ezek. xxxvii. 22-24. Hosea i. 11. 8. Uniformly flourishing, Dan. vii. 27. 9. The Church shall be eminent and illus- trious, Isa. iv. and xxiv. 23. and Ix. 1, 2. Dan. xii. 3. Jer. iii. 16, 17. Joel iii. 19, 20. 10. And this as to its external form, Isa. xxiv. 23. and xxx. 26. and Ix. 20. and Ixii. 1-4. Zech. xiv. 6, 7. 11. Free from all unholiness, Joel iii. 17. Zech. xiv. 20, 21. 12. Sincere and pure in its doctrine, Ezek. xxxvii. 23. Hosea ii. 16, 17. and xiv. 8. Zech. xiii. 2, 3. And this representation of the universal Church is depicted in the Apocalypse in the most vivid colors. Rosenmiiller has drawn up, in a general manner, the opinions of those commentators who have interpreted the Apocalypse on the principles now laid down. Those who consider the Apocalypse as a prophecy and scenical exhibition of what shall happen to the Christian Church to the end of the world, lay down as a proposition, whicli comprises the subject of the whole book: — The contest of Christ with his enemies, and liis final victory and triumph over them. See 1 Cor. xv. 25. Matt. xxiv. Mark xiii. Luke xxi. ; but what is but briefly hinted in these Scriptures, is detailed at large in the Apocalypse, and repre- sented by various images nearly in the follow- ing order : — 1. The decrees of Divine Providence con- cerning what is to come are declared to John. 2. The manner in which these decrees shall be executed is painted in the most vivid colors. 3. Then follow thanksgiving to God, the Ruler and Governor of all things, fortliese man- ifestations of his power, wisdom, and goodness. After the exordium, and the seven epistles to the seven Churches of Asia Minor, to whose angels, or bishops, the book seems to be dedi- cated (chap. i. ii. iii.), the scene of the visions is opened in heaven, full of majesty, and John receives a promise of a revelation relative to the future state of the Church, chap. iv. v. The enemies of the Church of Christ, which the Christians had then most to fear, were tlie Jews, the heathens, and the false teachers. All these are overcome by Christ ; and over them he triumphs gloriously. First of all, punish- ments are threatened to the enemies of the kingdom of Christ, and the preservation of his own followers, in their greatest trials deter- mined ; and these determinations are accom- panied with the praises and thanksgivings of all the heavenly inhabitants, and of all good men, chap. vi. to the x. The transactions of the Christian religion are next recorded, chap. xi. to chap. xiv. 5. The Christians are persecuted, — 1. By the Jews; but they were not only pre- served, but they increase and prosper. 2. By the heathens ; but in vain do these strive to overthrow the kingdom of Christ ; which is no longer confined within the limits of Judsea, but spreads among the Gentiles, and diffuses itself over the whole Roman empire, destroying idolatry, and rooting out superstition in every quarter, chap. xii. and xiii. 1-10. 3. False teachers and impostors of various kinds, under the name of Christians, but enemies of the cross of Christ ; more intent on promoting the interests of idolatry, or false worship, than the cause of true religion (chap. xiii. 11-18.), exert their influence to corrupt and destroy tlie Church ; but, notwithstanding, Christianity be- comes more extended, and true believers more confirmed in their holy faith, (chap. xiv. 1-5.) Then new punishments are decreed against the enemies of Christ, both Jews and heatliens ; the calamities coming upon the Jewish nation, before its final overthrow, are pointed out, (chap. xiv. and xv.) Next follows a prediction of the calamities which shall take place during the Jewish war; and the civil wars of the Romans, during the contentions of Otho and Vitellius (chap. xvi. 1-16.), who are to suffer most grievous punishments for their cruelties against the Christians, (chap, xvii.) The Jew- Note 35.] ON THE DESIGN OF THE APOCALYPSE. *415 ish state being- now finally overthrown (chap, xviii.) the heavenly inhabitants give praise to God for his justice and goodness; Christ is congratulated for his victory over his enemies, and tlie more extensive progress of his religion, (chap. ix. 1-10.) Opposition is, however, not yet totally ended ; idolatry again lifts up its head, and new errors are propagated ; but over these also Christ shows himself to be conqueror, chap. xix. 11-21. Finally, Satan, who had long reigned by the worship of false gods, errors, superstitions, and wickedness, is deprived of all power and influ- ence ; and tlie concerns of Christianity go on gloriously, chap. xx. 1-6. But, towards the end of the world, new enemies arise, and threaten destruction to the followers of Christ ; but vain is their rage, God appears in behalf of his servants, and inflicts the most grievous punishments upon their adversaries, chap. xx. 6-10. The last judgment ensues, ver. 11-15., all the wicked are punished, and the enemies of the truth are chained, so as to be able to injure the godly no more ; the genuine Chris- tians, who had persevered unto death, are brought to eternal glory ; and, freed iirom all adversities, spend a life that shall never end, in blessedness that knows no bounds, chap. xxi. and xxii. — See Rosenmiiller. Mr. Faber has supposed that much of the imagery of the Revelation is taken from the ancient mysteries ; and Eichhorn has represented it as a drama : and the most strange and singu- lar opinions have prevailed respecting its plan and interpretation. Though I have adopted that system of explanation, "which represents the continued superintendence of God over his Church, there are four other principal hypoth- eses : — 1. The Apocalypse, in the opinion of Wet- stein, contains a prophetical description of the destruction of Jerusalem, of the Jewish war, and the civil wars of the Romans. 2. The second is the general opinion of the fathers ; that it contains predictions of the per- secutions of the Christians under the heathen emperors of Rome, and of the happy days of the Church under the Christian emperors, from Constantino downwards. 3. The third is adopted by the g-enerality of Protestant writers ; that it ccmtains prophecies concerning the tyrannical and oppressive con- duct of the Roman pontiffs, the true antichrist; and foretells the final destruction of popery. 4. The fourth is adopted on the other side, by the papal writers, that it is a prophetic declaration of the schism and heresies of Martin Luther, those called Reformers, and their successors ; and the final destruction of the Protestant religion. This fourth has been illustrated and defended a-t large by Bishop Walmsley, in a work called the History of the Church, under the feigned name of Signior Pastorini ; in which he en- deavours to turn every thing against Luther and the Protestants, which they interpreted of the pope and popery ; and attempts to show, from a computation of the apocalyptical numbers, that the total destruction of Protestantism in the world will take place in 1825, or 1828 ! The plan of Wetstein is the most singular of all these. He supposes the book of the Apocalypse to have been written a consider- able time before the destruction of Jerusalem. The events described from the fourth chapter to the end, he supposes to refer to the Jewish war, and to the civil commotions which took place in Italy, while Otho, Vitellius, and Ves- pasian, were contending for the empire. These contentions and destructive wars occupied the space of about three years and a half, during which, Professor Wetstein thinks, the principal events took place which are recorded in this book. On these subjects he speaks, particularly in his notes, at the end of which he calls his 'Avujisqialtttaiaig, or synopsis of the whole work, which I proceed now to lay before the reader. This prophecy, which predicts the calamities which God should send on the enemies of the Gospel, is divided into two parts. The first is contained in the closed book ; the second in the open book. I. The first concerns the earth and the third part, i. e, Judasa and the Jewish nation. II. The second concerns many peoples, and nations, and tongues, and kings, chap. x. 11. i. e. the Roman empire. 1. The book written within and without, and sealed with seven seals, chap. v. 1. is the bill of divorce sent from God to the Jewish nation. 2. The crowned conqueror on the white horse, armed with a bow, chap, vi. 2. is Arta- banus, king of the Parthians, who slaughtered multitudes of the Jews in Babylon. 3. The red horse, ver. 4. — the Sicarii and rob- bers in Judaea, in the time of the proconsuls Felix and Festus. 4. The black horse, ver. 5. — the famine under Claudius. 5. The pale horse, ver. 8. — the plague which followed the robberies and the famine. 6. The souls of those who were slain, ver. 9. — the Christians in Judaea, who were per- secuted, and were now about to be avenged. 7. The great earthquake, ver. 12. — the com- motions which preceded the Jewish rebellion. 8. The servants of God from every tribe, sealed in their foreheads, chap. vii. 3. — the Christians taken under the protection of God, and warned by the prophets to flee immediately from the land. 9. The silence for half an hour, ch. viii. 7. — the short truce granted at tlie solicitation of King Agrippa. Then follows the rebellion itself. 416* ON THE DESIGN OF THE APOCALYPSE. [Part XV, 1. The trees are burnt up, ver. 7 — the fields and villages, and unfortified places of Judsea, which first felt the bad effects of the sedition. 2. The burning mountain cast into the sea, which in consequence became blood, ver. 8. and, 3. The burning star falling into the rivers, and making the waters bitter, chap. viii. 10, 11. — the slaughter of the Jews at Cffisarea and Scythopolis. 4. The eclipsing of the sun, moon, and stars, ver. 12. — the anarchy of the Jewish common- wealth. 5. The locust, like scorpions, hurting men, chap. ix. 3. — the expedition of Cestius Gallus, prefect of Syria. 6. The army with arms of divers colors, ver. 16, 17. — the armies under Vespasian in Judsea. About this time Nero and Galba died ; after which followed the civil war, signified by the sounding of the seventh trumpet, chap. x. 7, 11. xii. 15. 1. Tlie two prophetic witnesses, two olive- trees, two candlesticks, chap. xi. 3, 4. — teachers in the Church, predicting the destruction of the Jewish temple and commonwealth. 2. The death of the witnesses, ver. 7. — their flight, and the flight of the Church of Jerusa- lem to Pella, in Arabia. 3. The resurrection of the witnesses, after tlu-ee days and a half, ver. 11. — the predictions began to be fulfilled at a time in which their accomplishment was deemed impossible ; and the doctrine of Christ begins to prevail over Judaea, and over the whole earth. 4. The tenth part of the city fell in the same hour, and seven thousand names of men slain, ver. 13. — Jerusalem, seized by the Tdu means ; and many of the priests and nobles, with Annas the high priest, signified by names of men, i. e. men of name, slain by the zealots. 5. The woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head, chap. xii. 1. — the Christian Church. 6. The great red dragon seen in heaven, with seven heads, seven diadems, and ten horns, ver. 6. — the six first Caesars, who were all made princes at Rome, governing the armies and the Roman people with great authority ; especially Nero, the last of them, who having killed his mother, cruelly vexed the Christians, and after- wards turned his wrath against the rebellious Jews. 7. The seven-headed beast from the sea, having ten horns, surrounded with diadems, chap. xiii. 1. — Galba, Otho, and Vitellius, who were shortly to reign, and who were proclaimed emperors by the army. 8. This beast, having a mouth like a lion, the body like a leopard, and feet like a bear, ver. 2. — avaricious Galba ; rash, unchaste, and inconstant Otho ; Vitellius, cruel and sluggish, with the German army. 9. One head, i. e. the seventh, cut off, ver. 3. — Galba. 10. He who leadeth into captivity, shall be led into captivity ; he who killeth with the sword, shall be killed with the sword, ver. 10. — Otho, who subdued the murderers of Galba, slew himself with a dagger ; Vitellius, who bound Sabinus with chains, was himself afterwards bound. 11. Another beast rising out of the earth, with two horns, ver. 11. — Vespasian and his two sons, Titus and Domitian, elected emperors at the same time in Judaea. 12. The number of the wild beasts 666, the number of a man, Teitan, Titan, or Titus : T, 300. E, 5. 1, 10. T, 300. A, 1. N, 50. making in the whole 666. But some very respectable MSS. have 616 for the number ; if the N be taken away from Teitan, then the letters in Teita make exactly the sum 616. 13. A man sitting upon a cloud, with a crown of gold upon his head, and a sickle in his hand, chap. xiv. 14. — Otho and his army, about to prevent supplies for the army of Vitellius. 14. An angel of fire commanding another angel to gather tlie vintage ; tlie winepress trodden, whence the blood flows out 1600 fur- longs. — The followers of Vitellius, laying all waste with fire, and the Bebriaci conquering the followers of Otho with great slaughter. Then follow the seven plagues : — 1. The grievous sore, chap. xvi. 2. — the dis- eases of the soldiers of Vitellius, through in- temperance. 2. The sea turned into blood, ver. 3. — the fleet of Vitellius beaten, and the maritime towns taken from them by the Elavil. 3. The rivers turned into blood, ver. 4. — the slaughter of the adherents of Vitellius at Cre- mona, and elsewhere, near rivers. 4. The scorching of the sun, ver. 8. — the diseases of the Vitellii increasing, and their ex- hausted bodies impatient of the heat. 5. The seat of the beast darkened, ver. 10. — all Rome in commotion through the torpor of Vitellius. 6. Euphrates dried up, and a way made for the kings of the east, and the three unclean spirits like frogs — the Flavii besieging Rome with a treble army ; one part of which was by the bank of the Tiber. The shame of him who is found asleep and naked. — Vitellius, ver. 15. — Armageddon, ver. 16.— the praetorian camps. 7. The fall of Babylon, ver. 19. — the sacking of Rome. 1. The whore, chap. xvii. 1. — Rome. 2. The seven kings, ver. 10. — Caesar, Augustus, Tiberius, Caligula, Claudius, Nero, and Galba. 3. The eighth, which is of the seven, ver. 11. — Otho, destined by adoption to be the son and successor of Galba. Note 35.] ON THE DESIGN OF THE APOCALYPSE. *417 4. The ten horns, ver. 12-lG.— the leaders of the Flavian factions. 5. The merchants of the earth, chap, xviii. 11. — i. e. of Rome, which was then the empo- rium of the whole world. 6. The beast and the false prophet, chap, xix. 20. — Vespasian and his family, contrary to all expectation, becoming- extinct in Domitian ; as the family of the Ctesars, and of the three princes, Galba, Otho, and Vitellius. 7. The Millennium, or a thousand years, chap. XX. — taken from Psalm xc. 4. a time appointed by God, including the space of forty years, from tire death of Domitian to the Jewish war, under Adrian. 8. Gog and Magog going out over the earth, ver. 8. — Barchochebas, the false Messiah, with an immense army of the Jews, coming forth suddenly from their caves and dens, tormenting the Christians, and carrying on a destructive war with the Romans. 9. The New Jerusalem, chap. xxi. 1, 2. — the Jews being brought so low as to be capable of injuring no longer, the whole world resting after being expiated by war, and the doctrine of Christ propagated, and prevailing every where, with incredible celerity. It does not appear necessary to enter into any confutation of this scheme, which is founded upon the hypothesis that the Apocalypse was written before the Jewish war. This opinion too has been lately defended at great length by Mr. Tilloch, who has adopted Sir Isaac New- ton's idea, that the Epistles contain quotations from the Revelations. Mr. Tilloch has man- aged tliis part of his argument with great skill, but the arguments for the later date are so much more satisfactory, that I cannot assent to the supposition of the early date. Mr. Tilloch's collections of parallel passages between the Apocalypse and the Epistles, however, appear to prove, that the apostles in general were well acquainted with the subjects concerning which St. John prophesied, but that they knew them by the influence of the same Holy Spirit, which dictated them to St. John. The expressions in question, therefore, were common to all the inspired writers of the New Testament. If the evidence for the late date of the Apoc- alypse were not so decisive, I should have gladly assigned a much earlier period for its composition ; more especially as the destruction of Jerusalem appears to have been an opportu- nity so favorable to appeal to the afflicted, yet desperate sons of Israel at that dreadful time, and to have elevated their hopes to another and more enduring city, which hath immoveable foundations, the New Jerusalem, which the prophet saw coming down from heaven. After a very careful perusal both of Michaelis and Mr. Tilloch's objections, it appears most probable that the generally-received opinion is most correct, that St. John was banished into Patmos VOL. II. *.5.3 towards the end of Domitian's reign, by virtue of his edicts for persecuting the Christians ; and that he had the Revelations contained in tlie Apocalypse during his exile ; though the book itself could not have been published until after the Apostle's release and return to Ephesus. The unanimous voice of Christian antiquity attests, that St. John was banished by the order of Domitian. Irenseus, Origen, and other early fathers, refer the Apostle's exile to the latter part of Domitian's reign, and they concur in saying that he there saw the Revelation. In- ternal evidence likewise supports this conclu- sion. For, in the three first chapters of the Apocalypse, the seven Asiatic Churches are described as being in that advanced and flour- ishing state of society and discipline, and to have undergone those changes in their faith and morals, which could not have taken place if they had not been planted for a considerable time. Thus, the Church of Ephesus is censured for having left "her first love." That of Sardis " had a name to hve, but was dead." The Church of Laodicea had fallen into lukewarm- ness and indifference. Now the Church of Ephesus, for instance, was not founded by St Paul until the latter part of Claudius's reign ; and when he wrote to them from Rome, A. D. 61, instead of reproving them for any want of love, he commends their love and faith, (Eph. i. 15.) Further, it appears from the Revelation, that the Nicolaitans formed a sect, when this book was written, since they are expressly named ; whereas they were only foretold in general terms by St. Peter, in his Second Epistle, written A. D. 65, and in St Jude's Epistle, which was written about A. D. 65 or 66. It is also evident from various passages of the Revelation, that there had been an open perse- cution in the provinces. St. John himself had been banished into Patmos for the testimony of Jesus. The Church of Ephesus (or its bishop) is commended for its " labor and patience," which seems to imply persecution. This is still more evident in the following address to the Church of Smyrna (Rev. ii. 9.), " I know thy works and tribulation," d-liipi,v : which last word always denotes persecution in the New Tes- tament, and is so explained in the following verse. Lastly, in Rev. ii. 13., mention is made of a martyr named Antipas, who was put to death at Pergamos. Though ancient ecclesiastical history gives us no information concerning this Antipas, yet it is certain, according to all the rules of language, that what is here said is to be understood literally, and not mystically, as some expositors have explained it Since therefore the persecution, mentioned in the three first chapters of the Apocalypse, cannot relate to the time of Claudius, who did not per- secute the Christians, nor to the time of Nero, whose persecution did not reach the provinces, 418* NOTES ON THE EPISTLES OF ST. JOHN. [Part XV. it must necessarily be referred to Domitian, according to ecclesiastical tradition. Domitian's death is related to have happened in September, A. D. 96. The Christian exiles were then liberated, and St. John was permitted to return to Ephesus. As, however, the em- peror's decease, and the permission to return, could not be known in Asia immediately, some time must intervene before the Apostle could be at liberty either to write the Apocalypse at Ephesus, or to send it by messengers from Patmos. We conclude, therefore, with Dr. Mill, Le Clerc, Basnage, Dr. Lardner, Bishop Tomline, Dr. Woodhouse, and other eminent critics, in placing the Apocalypse in the year 96 or 97. The occasion of writing the Apocalypse is sufficiently evident from the hook itself. St. John, being in exile in the island of Patmos, is favored with the appearance of the Lord Jesus Christ to him, and is repeatedly commanded to commit to %vTiting the visions which he be- held. (See Rev. i. 11, 19., ii. 1, 8, 12, 18. iii. 1. 7, 14. xiv. 13. xix. 9. and xxi. 5.) The scope or design of this oook is twofold ; first, generally to make known to the Apostle " the things which are," (i. 19) ; that is, the then present state of the Christian churches in Asia ; and secondly and principally, to reveal to him " the things which shall be hereafter," or the con- stitution and fates of the Christian Church, through its several periods of propagation, cor- ruption, and amendment, from its beginning to its consummation in glory. " The prophecy of the Revelation," says Daubuz, " was designed as a standmg monument to the Church, to know what destinies attend it ; and that, when men should suffer for the name of Christ, they might here find some consolation both for them- selves and for the Church : for themselves, by the prospect and certainty of a reward ; for the Church, by the testimony that Christ never forsakes it, but will conquer at last." In endeavouring to ascertain the probable meaning of this mysterious book, I have con- sulted some of the works which have lately appeared, as well as of Mede, Lowman, and Mr. Paber. I know the danger of attempting to fix the interpretation of the book ; and how indelibly it fixes the stigma of deficiency of judgment on the unsuccessful interpreter. Calvin and Whitby were considered wise, for their prudence in declining all attempts to explain the Apocalypse. The learned and laborious hierophant, whom I have principally selected from among the thronging guides, who have presented themselves to conduct me through the labyrinth, is the great master who has explained to us the origin and progress of the heathen idolatry. Mr. Faber seems to have solved more difficulties, answered more objec- tions, and thrown a brighter lustre on some of the more involved passages, than any other author whatever. He has not escaped, how- ever, the usual fate of those who venture to comment on the Revelation. He has failed in some instances, and neither his learning, inge- nuity, originality, nor talent, can rescue him from the consequences — a suspicion of a want of judgment. While this eminent theologian is my chief guide, I take the counsel of all whose suggestions appear worthy of attention, and not unfrequently decide for myself, where their directions either clashed or were contra- dictory. Note 36.— Part XV. The last and most interesting accounts of the origin of Mahometanism, its progress, and its temporary check by the Crusades, are to be found in Mr. Charles Mills's eloquent and in- teresting works, the Histories of Mahometanism, and of the Crusades. Note 37.--Part XV. ON THE DATE AND OCCASION OF THE FIRST EPISTLE OF ST. JOHN. The place which has here been assigned in this Arrangement to the Epistles of St. John, will excite much surprise among those who have been accustomed, with the generality of commentators, to fix an earlier date, and arrange them before the Apocalypse. In the absence of all positive and decisive evidence of the precise year in which they were written, we are unable to depend, with satisfaction, upon the conjectural arguments by which both an early or a late date may be defended. Many reasons, however, have suggested themselves, which appear to be sufficient to justify the con- clusion which I have here adopted, that the Epistles of St. John were written immediately before the compilation of his Gospel, and after the Revelation, at the close of the life of the Apostle, and consequently at the termination of the apostolic age. When the Holy Spirit inspired the various writers of the Old and New Testaments, it im- parted only the instructions and prophecies which were necessary for the benefit of the universal Church. It did not so interfere with the natural or acquired talents of the favored persons, whom it elevated above the rest of mankind, that their peculiar or characteristic modes of expression should be necessarily altered. Isaiah was a nobleman and a courtier, and his refined and polished language declares his education, as well as his native genius. Amos was a herdsman ; and though there is Note 37.] ON THE FIRST EPISTLE OF ST. JOHN. *419 the same superhuman internal evidence tliat the Spirit of prophecy rested on him also, though none of the prophets has more mag-nifi- cendy described the Deit)', though his senti- ments are elevated, and liis diction splendid, he is stiU distinguished by the use of images which are drawn from rural life, and by phrases which are not characteristic either of the study of the schools of the prophets, or of the courtesy of a king's palace. Every one of the sacred writers is distinguished from his inspired breth- ren by some internal proofs of his vocation, or habits, or education: and if the external evi- dence of the truth and autlienticity of the va- rious books of Scripture were not taken into consideration, sufficient arguments might be adduced in their defence, from a careful com- parison of the contents of the sacred books. This consideration will possibly assist us in the attempt to discover, from internal evidence, whether it is not probable that the Apocalypse was written before the Epistles of St. John. The former book abounds with Hebraisms, and with images derived from the Jewish traditions and peculiarities. Though neither the Septua- gint nor the New Testament is written in purely Attic Greek, not one book of either volume is so full of the solecisms in question as the Apocalypse : whereas the Epistles and Gospel of St John are written both correctly and elegantly. It is true that the three books are proved to be the work of tlie same author, by their general agreement, both in style and expression ; and Wetstein, Home, and Dr. Lardner, have collected numerous instances of this comcidence : but the chief barbarisms of the Apocalypse are to be found neither in the Epistles, nor in the Gospel of St. John. In this respect they are remarkably distinguished from each other ; and while the common adoption of certain forms of speech demonstrates the whole of the books in question to be the work of one writer, the insertion of so many peculiar idioms and Hebraisms in the one appear to justify our conclusion, that it must have been written at a period when the author was not so well versed in the elegances and purity of the language in which he wrote. He seems as if he thought in one language, and wTote in another ; or, as if he had attempted for the first time to '^vTite in a language in which he made a subsequent improve- ment. This, in literature, is not an unfrequent case. The triple sentence, for instance, and the balanced periods, which so remarkably charac- terize the style of the Rambler, and the Lives of the Poets, were perceptible Lii the early works of Dr. Johnson, and afford internal evidence that they were written by him ; while the grossness and puerihty of his Marmor .Yor- folciense, are such as he would have blushed to have acknowledged in his maturer years. In the early poems of Milton we may trace, and that not faintly, " the towering thought," and hear "the living lyre," of the days of his ripened genius ; yet he could not have written, at that splendid period, the pretty conceits which adorn or disgrace his juvenile Poems on the Passion and the Nativity. But it is not only the internal evidence which induces me to place the Apocalypse before the Epistles of St John ; the circumstances of the Apostle's life sufficiently account for the more frequent adoption of Hebraisms in the former book. He was a native Jew, and prob- ably continued within the precincts of the Holy Land longer than any of the apostles. Neither he, nor any of the Twelve, appear to have left Palestine during the Pauline persecu- tion. When James was made bishop of Jeru- salem, in the Herodian persecution, after the Apostle James was beheaded, and Peter had been cast into prison, it is probable, as I have endeavoured to show in the notes to the 10th part of this Arrangement, that all the apostles left Jerusalem, and John among the number. He was present however at the council in that city, and there could not have been time, during that short interval, for the establishment of the Churches in Asia, which are said to have acknowledged him as their founder. It seems probable that he continued either in Jerusalem, or within the precincts of Palestine, tUl the destruction of the city. Throughout that part of the Acts of the Apostles which relates the travels of St Paul, St John is not once men- tioned ; and no salutation is sent to him in any of the Epistles which St. Paul wrote from Rome to the Churches of Asia ; not even in his Epistle to the Ephesians, nor in the Epistles which, in the latter part of his life, he wrote to Timothy in Ephesus. I agree therefore with the opinion of ilacknight and others, that John probably remained in Judssa tiU he saw Jerusalem encompassed with armies, and obser\'ed the other signs of its approaching ruin, foretold by his Divine Master. Lampe (Prolegomena to St John's Gospel, lib. i. cap. 3.) is of the same opinion, and fixes the time of his departure m the last year of Nero: in which he is confirmed by the Chronicon Pas- chale. During the whole of this period he would have conversed in his native language, among his own people : neither can we assign any reason for his adopting the Greek language, or for cultivating it with peculiar attention at this period. Baronius and Dr. Lardner would place the retirement of the Apostle from Judsea after the martyrdom of St. Paul and St. Peter ; this would make a difference of a few years only. A more important question is, whether St. John lived exclusively among the Greek cities of Asia, in the interval between the overthrow of Jerusalem, and his banishment to Patmos iuL the last year of Domitian. This cannot be satisfactorily decided. The learned Mill places 420* NOTES OxN THE EPISTLES OF ST. JOHN. [Part XV some dependence upon the tradition, that this Apostle travelled into Parthia and India. His First Epistle was called by Augustine, the Epistle to the Parthians ; and the Jesuits' Letters, cited by Baronius, affirm that the people of a town in India believed the Gospel to have been preached there by St. John ; and the same is asserted, as I find in a note in Lampe, by the people of a town in Arabia. It is not probable that he would immediately establish himself at Ephesus ; as Timothy, who is generally declared by the ecclesiastical historians to have been bishop of that place, was probably still alive. Others, whose opinion is strongly condemned by Lampe, have been of opinion that St. John did not take up his residence at Ephesus till near the end of the reign of Domitian. This opinion seems to be most supported by the little remaining evidence which can enable us to come to any decision on a point so obscure. The apostles were commanded to preach throughout the world ; and they would probably have adopted that plan, which they are said to have done, that each should take his peculiar district, and to that direct his attention. As part at least of Asia Minor had been placed under the care of Timothy, it is not unlikely that St. John would have travelled to other parts of the East before he came to Ephesus, to reside there. The course of his travels might have been from the east of Judaea to Parthia, and round from thence to India, and returning by Arabia to Asia, he there preached, and founded the Churches of Smyrna, Pergamus, Thyatira, Sardis, Philadel- phia, Laodicea, and others. These he might have established at the conclusion of his route. In Parthia, India, and Arabia, he would not have required the Greek language, and during the short period which elapsed between his arrival in Asia, and his banishment at the latter end of the reign of Domitian, he would have been more likely to have acquired that kind of language which we find in tlie Apocalypse, than the more polished style of the Epistles and the Gospel. The former shows less ac- quaintance with the language than the latter ; and the fact is fully accounted for, if we sup- pose that the Apostle, when he wrote the Apoc- alypse, had not had so frequent intercourse with the people, as at a subsequent period ; and this course of his travels explains the causes of this fact. If we may thus decide respecting the travels of St. John after the destruction of Jerusalem, we reconcile many of the various traditions of antiquity, and account for the difference be- tween the language of the Apocalypse and the other writings of the Apostle. I have taken no notice of the journey which Eusebius tells us he took again to Palestine, after the destruc- tion of Jerusalem. Lampe considers it as very uncertain, and there is no corroborating authority to support it. Neither can we venture to assert the truth of the story, that the Apostle went to Rome towards the end of the reign of Domitian, and was there cast into a caldron of boiling oil. That he was sent to the island of Patmos, and there wrote the Apocalypse, cannot be doubted ; and the arguments of Lampe confirm the gen- eral opinion, that he was banished to that island in the fifteenth year of the reign of Domitian, and not of Claudius ; and was recalled soon after in the reign of Nerva. The uniform tradition of antiquity assures us, that the Apostle returned to Ephesus after the termination of his banishment to Patmos, and continued there till his death, in the third year of Trajan, and probably in the hundredth year of his own age. After his return from Patmos, he resided constantly at Ephesus, and spoke, as we may justly conclude, the Greek language only. This practice would have given him a fluency and knowledge of that tongue to a greater degree than when he was at Jerusalem, or associating with the people of various countries ; and it will sufficiently explain the reasons why the style of the Epistles should so much resemble that of the Gospel of St. John, which was undoubtedly the last of the inspired books which was added to the canon of Scripture. Thus in his Gospel St. John does not content himself with simply affirming or denying a thing, but denies its con- trary to strengthen his affirmation ; and in like manner, to strengthen his denial of a thing, he affirms its contrary. (See John i. 20. iii. 36. v. 24. and vi. 22.) The same manner of express- ing things strongly occurs in this Epistle. (See chap. ii. 4, 27. and iv. 2, 3.) In his Gospel also, St. John frequently uses the pronoun, oinog, avTt], TovTO, this, in order to express things emphatically. (See chap. i. 19. iii. 19. vi. 29, 40, 50. and xvii. 3.) In the Epistle the same emphatical mode of expression obtains. (Com- pare chap. i. 5. ii. 25. iii. 23. v. 3, 4, 6, and 14.) It does not therefore appear to me improb- able, that these Epistles were written as late as the year 95 or 96, towards the very close of the apostolic age. As this opinion is by no means generally adopted, it will be necessary to take some notice of the arguments by which Dr. Hales, Mr. Home, and other learned divines, would assign an earlier date to this Epistle. The expression in chap. ii. 18., " It is the last hour," is said to be more applicable to the last hour of time of the duration of the Jewish state than to any later period, especially as the Apostle adds — " And as ye have heard that antichrist is coming, even so now there have been many antichrists ; whence we know that it is the last hour:" in which passage the Apostle evidently alludes to our Lord's predic- tion concerning the springing up of false Christs, false teachers, and false prophets, Note 37.] ON THE FIRST EPISTLE OF ST. JOHN. *421 before the destruction of Jerusalem, (Matt. xxiv. 5-25.) The expression, however, the " last time" may allude, not to the destruction of that city, but to the close of the apostolic age. Michaelis would support this argument for the early date of this Epistle, by observing that St John's Gospel was opposed to heretics, who maintained the same opinions as are opposed in this Epistle ; -which tenets he has confuted by argument in his Gospel ; whereas in the Epistle he expresses only his disappro- bation. Michaelis therefore concludes that the Epistle was written before the Gospel ; because if St. John had already given a complete con- futation when he wrote this Epistle, he would have thought it unnecessary to have again declared the falsehood of such opinions. This opinion of Michaelis appears to be correct ; but the date of the Epistle is not ascertained by its having been written before the Gospel. Again, the expression (chap. ii. 13, 14.), " Ye have known him from the beginning," applies, it is said, better to the disciples, immediately before Jerusalem was destroyed, than to the few who might have been alive at the late date ■which some critics assign to this epistle. In the verses just cited, the fathers or elders are twice distinguished from the " young men" and the " children," by this circumstance, that they had seen him during his ministry, or after his resur- rection. Thirty-five years after our Lord's resurrection and ascension, when Jerusalem was destroyed, many such persons might have been alive ; whereas in 98, or even in 92, tliere could not have been many persons alive of that de- scription — In reply to this argument we may observe, that some of those who had seen the miracles of our Lord, might have taken refuge with St. John at Ephesus. To these two arguments for the early date of St. John's First Epistle, Dr. Hales has added the three following, which have not been noticed by any other biblical critic : — 1. As the other apostles James, Jude, Paul, and Peter, had written Catholic epistles to the Hebrew Christians especiall}^ it is likely, that one of the principal '■'■pillars of the church," the greatest surety of the mother Church, the most highly-gifted and illuminated of all the apostles of the circumcision, and the beloved disciple, would not be deficient likewise in this labor of love. — This is true ; but the labors of these apostles might have been the very cause why St. John should delay writing. 2. Nothing could tend so strongly to estab- lish the faith of the early Jewish converts as the remarkable circumstances of our Lord's cruci- fixion, exhibiting the accomplishment of the ancient types and prophecies of the Old Testa- ment respecting Christ's passion, or sufferings in the flesh. These St. John alone could record, as he was the only eyewitness of that last solemn scene among the apostles. To these, roL, II. therefore, he alludes in the exordium, as well as to the circumstances of our Lord's appearances after the resurrection ; and to tliese he again recalls their attention in that remarkable refer- ence to " the tvater" at his baptism ; to " the ivater and Mood'" at his passion, and to the dis- missal of " his spirit" when he commended it to his Father, and expired, (chap. v. 5-9.) — This argument really appears to be but of little weight ; the early converts had the other Gos- pels in their hands ; and there does not seem to have been any necessity for St. John's writing ten or twenty years earlier. 3. The parallel testimony in the Gospel (John xix. 35-37.) bears witness also to the priority of the Epistle, in the expression, " He that saw hath testified" {ueuuQTvgjjy.e), intimat- ing that he had delivered this testimony to the world already ; for if now, for the first time, it should rather be expressed by the present tense /.inoTvoeT, " testifieth." And this is strongly confirmed by the Apostle's same expression, after giving his evidence in the Epistle, " This is the testimony of God, which he hath testified {^uffinoTvQrjy.s) concerning his Son," (ver. 9.), referring to the past transaction, as fulfilling prophecy. — It is acknowledged that the Epistle was written first : but this does not settle the date. " Though this composition is called an Epistle, nothing is to be found in it," Bishop Horsley has observed, " of the epistolary form. It is not inscribed to any individual, like St. Paul's to Timothy and Titus, or the second of the two which follow it, ' to the well-beloved Gains' — nor to any particular Church, like St. Paul's to the Churches of Rome, Corintb, Ephesus, and others — nor to the faithful of any particular region, like St. Peter's First Epistle to ' the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, nor to any principal branch of the Christian Church, like St. Paul's to the Hebrews — nor to the Christian Church in general, like the Second of St. Peter, ' to them that had obtained like precious faith with him,' and like St. Jude's ' to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.' It bears no such in- scription : it begins without salutation, and ends without benediction. It is true, the writer some- times speaks, but without naming himself in the first person — and addresses his reader without naming him in the second. But this colloquial style is very common in all writings of a plain familiar cast : instances of it occur in St John's Gospel ; and it is by no means a distinguishing character of epistolary composition. It should seem that this book hath for no other reason ac- quired the title of an Epistle, but that in the first formation of the canon of the New Testament it was put into the same volume with the didactic writings of the apostles, which, with this single exception, are all in tlie epistolary form. It is indeed a didactic discourse upon the principles 422* NOTES ON THE EPISTLES OF ST. JOHN. [Part XV of Christianity, both in doctrine and practice ; and whether we consider the sublimity of its opening with the fundamental topics of God's perfections, man's depravity, and Christ's pro- pitiation — the perspicuity with which it pro- pounds the deepest mysteries of our holy faith, and the evidence of the proof which it brings to confirm them ; whether we consider the sanctity of its precepts, and the energy of argument with which they are enforced — the dignified simplicity of language in which both doctrine and precept are delivered ; whether we regard the importance of the matter, the propriety of the style, or the general spirit of ardent piety and warm benevolence, united with a fervid zeal, which breathes tliroughout the whole compo- sition — we shall find it in every respect worthy of the holy author to whom the constant tradition of the Church ascribes it, ' the disciple whom Jesus loved.' " Admirable as these observations of Bishop Horsley are, this eminent theologian has omitted to observe, that the solemn and yet affectionate charges it contains to mutual love and charity seem more especially to constitute this compo- sition what it is generally called, a Catholic Epistle. It may be considered as the last advice of the surviving Apostle, enforcing the dying injunctions of his and our Divine Master. It is limited to no nation — it is equally addressed and is equally suitable to all manldnd, that they love one another It is the precept which, if observed, will ever be the criterion by which the true Christian will be distinguished, without which, faith, and hope, and profession and prac- tice, will be incomplete and unavailing Note 38.— Part XV. GENERAL REMARKS ON THE SECOND AND THIRD EPISTLES OF ST. JOHN. The Second and Third Epistles of John may be regarded as an epitome of the First Epistle, containing very little which is not to be found in the former. The thoughts and style of both are so similar to those of the First Epistle, that almost all critics attribute them to St. John ; and suppose in all probability they were written about the same time as that Epistle. Various reasons have been assigned to account for the doubts entertained of Iheir authenticity by the prim- itive Church. Michaelis thinks they originated from the address, in which the author neither calls himself John, nor assumes the title of an Apostle, but simply names himself " the el- der" (6 7TQecr6vTegog): which title the Apostle John might with great propriety assume, as, by reason of his great age, he was probably the only remaining Apostle. It is however most probable, that, being letters to private persons they had been kept by the descendants of the families to whom they were written, and were not discovered till long after the Apostle's decease. In which case, on their first discovery, all the immediate vouchers for their genuineness must have departed this life ; and the Church of Christ, vigilantly on its guard against imposture, hesitated to receive them into the number of canonical Scriptures, until it was fully ascer- tained that tliey were divinely inspired. The Second Epistle is citad by Irenseus, and received by Clemens of Alexandria. Origen mentions all three Epistles, and remarks that the Second and Third were not allowed to be genuine by all persons. Dionysius, bishop of Alexandria, speaks of them as being ascribed to St. John. The Second Epistle was quoted by Alexander, bishop of Alexandria ; and the three Epistles were received by Athanasius, by Cyril of Jerusalem, by Epiphanius, by Jerome, by Ruffinus, and all those writers who received the same canon of the New Testa- ment that we do. Commentators are greatly divided respecting the person to whom the Second Epistle is addressed. Some suppose it to have been writ- ten to an individual, others to some particular Church. Archbishop Newcome, Wakefield, Macknight, and the translators of our authorized version, make iy-XcKifi to be an adjective, and render the inscription " to the elect (or excellent, or chosen) Lady ;" the Vulgate version, Clemens of Alexandria, Calmet, Wolf, and Wetstein, consider iy-lexiii to be a proper name, and trans- late it, "To the Lady Eclecta;" Schleusner, Rosenmiiller, and Benson, take Kvgtu to be a proper name, and the Epistle to be addressed to Kyria the Elect Michaelis supposes Kv^ta to be an ellipsis o? Kvgla ' Exuhjala, which, among the ancient Greeks, signified an assembly of the people held at a stated time, and was held at Athens three times in every month; and that, since the sacred writers adopted the term 'Exxlr]ata, from its civil use among the Greeks, KvqUx 'EKxXrjaia might here mean the stated assembly of the Christians, held every Sunday ; and thus rij ^yley.Tf^ y.vqla, vfiXh iy.y.lrjaiq, understood, would signify, " To the elect Church or Community which comes together on Sundays." He acknowledges, however, at the same time, that he cannot pro- duce any instance of such ellipsis. Of these various hypotheses, that of Beza, which estab- lishes the authorized translation, appears the most probable. He observes, in his note on the inscription, " Some think Eclecta a proper name, which I do not approve, because in that case the order of the words would have been Kvqlq. 'Exlexiri, ' to the Lady Eclecta.' Others think this name denotes the Christian Church in general. But that is disproved, first, by its Note 39.] ON THE SECOND AND THIRD EPISTLES OF ST. JOHN. *423 beinCT a manner of speaking altogether unusual ; secondly, by the Apostle's expressly promising, in the two last verses, to come to her and her children ; thirdly, by sending to her the salu- tation of her sister, whom he also calls Eclecta. I therefore think this Epistle was inscribed to a woman of eminence, of whom there were some here and there, who supported the Church witli their wealth, and that he called her Elect, that is, excellent, and gave her the title of Kvgla, 'Lady,' just as St. Luke gave to Theo- phdus, and St. Paul gave to Festus, the title of KouTtaToz, ' Most excellent' For the Chris- tian religion doth not forbid such honorable titles to be given when they are due." Macknight thinks this Epistle was written to confute the errors of BasHides, which were propagated by his followers, in the latter end of the first century. These false teachers affirmed, that Christ was a man in appearance only, conse- quently that his death and sufferings were not real, but only in appearance. Therefore, as this doctrine concerning the person of Christ did away entirely with his atonement and vicarious sac- rifice, John particularly cautions this lady and her children against receiving into her house those teachers who taught it (ver. 7.), that they might not be exposed to their licentiousness, or the danger of being deceived by them, or assist them in spreading their errors. It is uncertain where this lady lived — but as the Apostle mentions his intention of visiting her soon, it is conjectured she resided near Ephe- sus, from which place this letter was written. Some suppose the Elect Lady was deaconess of some Church, at whose house it is probable the apostles and evangelists were hospitably provided for and accommodated, in their differ- ent journeys. Note 39.— Part XV. ox THE THIRD EPISTLE OF ST. JOHN. This Third Epistle of St. John is supposed to be addressed to a converted Gentile. In the history of the Acts, and in the Epistles, five persons of tliis name are mentioned — A Gaius of Macedonia (Acts xix. 29.) ; a Gaius of Derbe, a city of Lycaonia, or Isauria (Acts xx. 4.) : a Gaius who was St Paul's host at Corinth (Rom. xvi. 23.) ; a Gaius whom this Apostle baptized at Corinth (1 Cor. i. 14.), supposed to have been the same as the preceding ; and the Gaius to whom this Epistle is inscribed, who is by some considered to have been a convert of the Apostle John, as he numbers him among his children ; and therefore a different person from the others mentioned of the same name. The majority of modem commentators, however, are of opinion, that the Epistle was more probably written to the Gaius of Corinth, who was conspicuous for his hospitality and kindness to the preachers of the Gospel. But it is impossible at this time to distinguish with any degree of certainty between these indiriduals. Commentators are also equally divided as to the character and official situation of Diotrephes. Bede and Eras- mus, with Michaelis, suppose him to have been the founder of a new sect But Lamy obsen-es this is not probable ; for had he preached false doctrines, St John would certainly have cau- tioned Gaius and the Church against them. Grotius, Le Clerc, and Beausobre conjecture, that Diotrephes refused to receive (being a Gentile convert) Jewish Christians. Heuman thought he was a deacon. Lardner, with many others, imagines him to have been a bishop, who desired to rule every thing in his Chureh ac- cording to his own pleasure ; and that he re- strained the deacons from employing any part of the funds of the Church in reheving the brethren and strangers, casting them out of the Church if they persisted in entertaining or relieving them. Likewise, from ver. 9., where St John appears to assert he had written to the Church, and insinuates that Diotrephes would not acknowledge his apostolical authority, hav- ing assumed a preeminence of episcopal power, he had suppressed his letter, and had prevented it from being read, according to the usual man- ner, in the public assemblies, for the direction and instruction of the people. On which account with the additional consideration of his persecuting conduct, it is more probable that John wrote this Epistle to Gaius after the brethren had informed him of the letter, and of the hospitality and kindness of Gaius. From these arguments it is reasonable to suppose, that he was either a turbulent and ambitious elder, or bishop of the Church of which Gaius was a member ; and that, heing a converted Jew, he violently opposed the admission of the GentUes, and became the leading opponent of the apostles. Commentators also differ much in their opin- ions concerning the brethren and strangers mentioned ver. 5. It is generally supposed, from the circumstance of their having praised the liberality of Gaius, in the presence of the Church, that they were the rulers of that Church over which John was supposed to preside, which was the Church of Ephesus. And as this Apostle desired Gaius to assist and forward them on their journey (ver. 6.), that they were going out a second time to the Gentiles. The strangers likewise are variously described — Grotius and Lampe think them believing Jews, driven out of Palestine by their unbelieving brethren, or by the calamities of the Jewish war. Benson, with many others, considers them GentUe converts, whom Diotrephes re- fused to receive, because they did not observe the rites of the Mosaic Law. He is led to this 424* NOTES ON THE EPISTLES OF ST. JOHN. [Part XV, conclusion from the recorded fact, that Diotre- phes did not acknowledge the authority and apostleship of St. John (ver. 9.) ; and he thinks that none but the Judaizing teachers denied the authority of the apostles. Macknight says, with respect to the stran- gers, without determining in this place whether they were expelled from their native country for the faith and profession of the holy name of Christ (which was the opinion of Heuman) or not — " I suppose that having come to the place where the brethren, of whom the Apostle speaks, dwelled, they joined tliem in their journey ; which I think was undertaken for the sake of preaching Christ to the Gentiles. If I am right in this conjecture, the strangers as well as the brethren were preachers, as above observed. For, if they were only persons in want, it was no commendation of them ' that they went forth taking nothing of the Gentiles ;' because stand- ing in need of alms, it was their duty not only to receive, but even to ask alms for the support of their life from the unbelieving Gentiles ; especially as in many places there may have been no Christians to whom they could apply for relief: whereas, if they were preachers, they were greatly to be praised, when, in imitation of the Apostle St. Paul, they supported them- selves by their own labor, and took nothing from their Gentile converts on the score of main- tenance, lest it might have marred the success of their preaching. In short, if these brethren and strangers had not been preachers, the Apostle could not with propriety have said (ver. 8.) ' We thei-efore ought to receive such, that we may be joint laborers in the truth.' For the terms 'laborers' and 'joint laborers' are always, in apostolical writings, applied to preachers of the Gospel, or to those who in some way or other assisted the preachers of the Gospel. These things Lardner did not attend to, when he said, ' I see nothing that should lead us to think preachers are spoken of, but only persons in want.' " Benson and Rosenmliller agree in supposing Demetrius to have been one of the brethren mentioned in this Epistle, who went forth to preach to the Gentiles, and that he was the particular bearer of this letter. This opinion appears more probable than that which main- tains that he held some sacred office in the Church of which Gaius was a member, for had that been the case, it would have been unneces- sary to have mentioned his piety and exemplary conduct to the good and hospitable Gaius. The authenticity of the Third Epistle of St. John has been discussed in the preface to the Second. There is reason to suppose they were both written about the same time, at Ephesus, over which Church John is thought to have presided, when he was eminent for his great age ; and that they were received at the same time into the Sacred Canon. END OF THE NOTES. M25 INDEX THE FIRST. PART I. From the Birth of Christ to the Temptation. II. in. IV. V. VI. VII. VIII. IX. X XI XII XIII. XIV. XV. XVI. XVII. XVIII. XIX, CONTENTS. XX. General Preface. The Divinity, Humanity, and Office of Christ. Birth of John the Baptist. The Annunciation. Interview between Mary and Elisabeth. Birth and Naming of John the Baptist. An Angel appears to Joseph. Birth of Christ at Bethlehem. The Genealogies of Christ. The Angels appear to the Shepherds. The Circumcision. The Purification — Presentation of Christ in the Temple, where he is acknowl- edged by Simeon and Anna. The Offering of the Magi. The Flight into Egypt. Slaughter of the Children at Bethlehem. Joseph returns from Egypt. History of Christ at the age of 12 years. Commencement of the Ministry of John the Baptist. The Baptism of Christ. The Temptation of Christ. SCRIPTURE. Mark i. 1. Luke i. 1-4. John i. 1-18. Luke i. 5-25. Luke i. 26-38. Luke i. 39-56. Luke i. 57, to end. Matt. i. 18-25. Luke ii. 1-7. Matt. i. 1-17. Luke iii. 23, to the end. Luke ii. 8-20. Luke ii. 21. Luke ii. 22-39. Matt. ii. 1-12. Matt. ii. 13-15. Matt. ii. 16-18. Matt. ii. 19, to end. Luke ii. 40. Luke ii. 41, to end. Matt. iii. 1-12. Mark i. 2-8. Luke iii. 1-18. Matt. iii. 13,to end. Mark i. 9-11. Luke iii. 21, 22, and part of 23. Matt. iv. 1-11. Mark i. 12, 13. Luke iv. 1-13. PLACE. Be. V. jE. Julian Period Jerusalem. 6 4708 Nazareth. 5 4709 Hebron. •• .... Nazareth. Bethlehem. Jerusalem. , , Temple of Jerusalem. Bethlehem. Egypt. Bethlehem. V. .E. Nazareth. 3 47ii Jerusalem. 7 4720 The Wilder- 26 4739 ness of Ju- deea. Bethabara, • > . • where the ark had rested. The Wilder- .... ness. 47 47 48 49 49 50 51 51 51 57 57 PART II. From the Temptation of Christ to the Commencement of his more public Ministry/ after the Imprisonment of John. I. Further Testimony of John the Baptist. II. Christ obtains his first Disciples from John. III. Marriage at Cana, in Galilee. IV. Christ goes down to Capernaum, and continues there some short time. The Buyers and Sellers driven from the Temple. VI. Conversation of Christ with Nicodemus. VII. John's last Testimony to Christ. VIII. Imprisonment of John the Baptist. VOL. u. *54 the John i. 19-34. John i. 35, to end. John ii. 1-11. John ii. 12. John ii. 13, to the end. John iii, 1-21. John iii. 22, to end. Matt. xiv. 3-5. Mark vi. 17-20. Luke iii. 19, 20. Bethabara. 26 4739 Cana. Capernaum. Temple of Jerusalem. Jerusalem. Judsea. 27 4740 59 59 60 60 60 61 62 62 "Jl" 426* INDEX THE FIRST, PART III. From the Commencement of the more public Ministry of Christ to the Mission of the twelve Apostles. SECTION. CONTENTS. SCRIPTURE. PLACE. V. 27 Julian Period 4740 Page. 63 I. General Introduction to the History of Matt. iv. 12-17. Judaea. Christ's more public Ministry. Mark i. 14, 15. Luke iv. 14, 15. II. Christ's Conversation with the Woman of Samaria. John iv. 1-42. Samaria. •• .... 63 in. Second Miracle at Cana in Galilee. Johniv. 43, to end. Cana. 65 IV. First public Preaching of Christ in the Synagogue at Nazareth, and his Dan- ger there. Luke iv. 16-30. Nazareth. .... 65 V. Christ sojourns at Capernaum. Luke iv. 31, 32. Capernaum. .... 66 VI. The miraculous Draught of Fishes, and the Calling of Andrew and Peter, James and John. Matt. iv. 18-22. Marki. 16-20. Luke v. 1-lL Sea of Gali- lee. .... 66 VII. The Demoniac healed at Capernaum. Mark i. 21-28. Luke iv. 33-37. Capernaum. 67 VIII. Peter's Mother-in-law cured of a Fever. Matt. viii. 14, 15. Mark i. 29-31. Luke iv. 38, 39. .... 67 IX. Christ teaches, and performs Miracles and Cures throughout Galilee. Matt. iv. 23-25. viii. 16, 17. Mark i. 32-39. Luke iv. 40, to end. Galilee. 68 X. Christ cures a Leper. Matt. viii. 2-4. 69 Mark i. 40, to end. Luke V. 12-16. XI. The Paralytic cured ; and the Power of Christ to forgive Sins asserted. Matt. ix. 2-8. Mark ii. 1-12. Luke V. 17-26. Capernaum. .... 69 XII. The Calling of Matthew. Matt. ix. 9. 70 Mark ii. 13, 14. Luke V. 27, 28. XIII. The infirm Man healed at the Pool of Bethesda. John V. 1-15. Jerusalem. 71 XIV. Christ vindicates the Miracle, and asserts the Dignity of his OfRce. John V. \Q,toend. 71 XV. Christ defends his Disciples for plucking the Ears of Corn on the Sabbath day. Matf. xii. 1-8. Mark ii. 23, to end. Luke vi. 1-5. In a Pro- gress. .... 72 XVI. Christ heals the withered Hand. Matt. xii. 9-14. .... 73 Mark iii. 1-6. Luke vi. 6-11. XVII. Christ is followed by great Multitudes, whose Diseases he heals. Matt. xii. 15-21. Mark iii. 7-12. 74 XVIII. Preparation for tlie Sermon on the Mount — Election of the Twelve Apostles. Mark iii. 13-19. Luke vi. 12-19. Galilee. 74 XIX. The Sermon on the Mount. Matt. V. vi. vii. 75 and viii. 1. Luke vi. 20, to end. XX. The Centurion's Servant healed. Matt. viii. 5-13. Luke vii. 1-10. Capernaum. 80 XXI. The Widow's Son at Nain is raised to life. Luke vii. 11-18. Nain. .... 81 XXII. Message from John, who was still in Prison, to Christ. Matt. xi. 2-6. Luke vii. 19-23. On a Tour. 81 XXIII. Christ's Testimony concerning John. Matt. xi. 7-15. 82 Luke vii. 24-30. XXIV. Christ reproaches the Jews for their Im- penitence and Insensibility. Matt. xi. 16-24. 82 Luke vii. 31-35. XXV. XXVI. Christ invites all to come to hirn. Christ forgives the Sins of a female Peni- tent, at the House of a Pharisee. Matt. xi. 25, to end. 83 Luke vii. 36, to the 83 end. XXVII. Christ preaches again throughout Galilee. Luke viii. 1-3. Galilee. .... 84 XXVIII. Christ cures a Demoniac — Conduct of the Scribes and Pharisees. Matt. xii. 22-45. Mark iii. 19-30. Luke xi. 14-28. Capernaum. .... 84 XXIX. Christ declares his faithful Disciples to be his real Kindred. Matt. xii. 46, to the 86 end. Mark iii. 31, to end. Luke viii. 19-21. INDEX THE FIRST. *427 XXX XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. CONTENTS. Parable of the Sower. Reasons for teaching by Parables. Explanation of the Parable of the Sower Christ directs his Hearers to practise what they hear. Various Parables descriptive of Christ's Kingdom. Christ crosses the Sea of Galilee, and calms the Tempest. Christ heals the Gadarene Demoniac. Christ dines with Matthew. Jairus' Daughter is healed, and the infirm Woman. Christ restores two blind Men to Sight. Christ casts out a dumb Spirit. Christ returns to Nazareth, and is again ill-treated there. Christ preaches again throughout Galilee. SCKIPTURE. Matt. xiii. 1-9. Mark iy. 1-9. Luke viii. 4-8. Matt. xiii. 10-17. Mark iv. 10-12. Luke viii. 9, 10. Matt. xiii. 18-23. Mark iv. 13-23. Luke viii. pari of ver. 9,and\\-\7. Mark iv. 24, 25. Luke viii. 18. Matt. xiii. 24-53. Mark iv. 2(5-34. Matt. viii. 18-27. Mark iv. 35, io end. Luke viii. 22-25. Malt.viii.28,foe7i(Z. Mark v. 1-20. Luke viii. 26-40. Matt. ix. 10-17. Markii. 15-22. Luke V. 29, to end. Matt. ix. 1,18-26. Mark V. 21, to end. Luke viii. 40, to the end. Matt. ix. 27-31. Matt. ix. 32-34. Matt. xiii. 54, to the end. Mark vi. 1-6. Matt. ix. 35, to the end. Galilee. Sea of Gali- lee. Gadara. Capernaum. On a Tour. Nazareth. Galilee. 27 28 Julian Period 4740 Proba- bly early in the year 4741 86 87 89 89 91 92 93 94 96 96 97 97 PART IV. From the Mission of the Twelve Apostles to the Mission of the Seventy. I. II. III. IV. V. VI. VII. VIII. IX. X. XL Christ's Mission of the Twelve Apostles. Death of John the Baptist — Herod de- sires to see Christ. The Twelve return, and Jesus retires with them to the Desert of Bethsaida. Five thousand are fed miraculously. Christ sends the Multitude away, and prays alone. Christ walks on the Sea to his Disciples, who are overtaken with a Storm. Christ heals many People. Christ teaches in the Synagogue of Ca- pernaum — his Conversation there. Christ converses with the Scribes and Pharisees on the subject of Jewish Tra- ditions. Christ heals the Daughter of the Ca- naanite, or Syro-Phcenician Woman. Christ goes through Decapolis, healing and teaching. Matt. X. and xi. 1. Mark vi. 7-13. Luke ix. 1-6. Matt. xiv. 1-12. Mark vi. 14-29. Luke ix. 7-9. Matt. xiv. 13, 14. Mark vi. 30-34. Luke ix. 10, 11. John vi. 1,2. Matt. xiv. 15-21. Mark vi. 35-44. Luke ix. 12-17. John vi. 3-14. Matt. xiv. 22, 23. Mark vi. 45, 46. John vi. 15. Matt. xiv. 24-33. Mark vi. 47-52. Johnvi. 16-21. Matt. xiv. 34-36. Mark vi. 53, to e«(Z. John vi. 22, to the end, and vii. 1. Matt. XV. 1-20. Mark vii. 1-23. Matt. XV. 21-28. Mark vii. 24-30. Matt. XV. 29-31. Mark vii. 31, to the end. Probably in Galilee. Desert of Bethsaida. On the way to Jerusa- lem. Probably near Jeru- salem Galilee. Capernaum. Tyre. Decapolis. 28 4741 97 99 101 101 102 103 103 104 105 107 108 428* INDEX THE FIRST, SECTION. CONTENTS. SCRIPTURE. PLACE. V. .as. 28 Julian Period 4741 Page. 108 XII. Four thousand Men are fed miracu- Matt. XV. 32, to On a Mount lously. the end Mark viii. 1-10. by the Sea of Galilee. XIII. The Pharisees require other Signs — Christ charges them with Hypocrisy. Matt. xvi. 1-12. Mark viii. 11-21. Magdala. ■• 109 XIV. Christ heals a blind Man at Bethsaida. Mark viii. 22-26. Bethsaida. ■ • • . 110 XV. Peter confesses Christ to be the Messiah. Matt. xvi. 13-20. Mark viii. 27-30. Luke ix. 18-21. CsBsarea- Philippi. •• .... no XVI. Christ astonishes the Disciples by de- claring the Necessity of his Death and Resurrection. Matt. xvi. 21, to the end. Mark viii. 31, to end, and ix. 1. Luke ix. 22-27. Galilee. no XVII. The Transfiguration of Christ. Matt. xvii. 1-13. in Mark ix. 2-13. Luke ix. 28-36. XVIII. The Deaf and Dumb Spirit cast out. Matt. xvii. 14-21. 113 Mark ix. 14-29. Luke ix. 37-42, ' and part of 43. XIX. Christ again foretells his Death and Re- surrection. Matt xvii. 22 23. 114 Mark ix. 30-32, and part of 33. Luke ix. 43-46. XX. Christ works a Miracle to pay the Half- shekel for the Temple Service. Matt. xvii. 24, to the end. Capernaum. •• 114 XXI. The Disciples contend for Superiority. Matt xviii. 1, to 115 the end. Mark ix. part of 33, to the end. Luke ix. 47-50. PART V. From the Mission of the Seventy Disciples to the triumphal Entry of Christ into Jerusalem, six Days before the Crucifixion. III. IV, V. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII. The Mission of the Seventy Disciples. Christ goes up to the Feast of Taber- nacles. Agitation of the public Mind at Jerusa- lem concerning Christ. Conduct of Christ to the Adulteress and her Accusers. Christ declares himself to be the Son of God. Christ declares the Manner of his Death. The Seventy return with Joy. Christ directs the Lawyer how he may attain eternal Life. The Parable of the good Samaritan. Christ in the House of Martha. Christ teaches his Disciples to pray. Christ reproaches the Pharisees and Law- yers. Christ cautions his Disciples against Hy- pocrisy. Christ refuses to act as Judge. Christ cautions the Multitude against Worldly-mindedness. Christ exhorts to Watchfulness, Fidelity, and Repentance. Christ cures an infirm Woman in the Synagogue. Christ begins his Journey towards Jeru- salem, to be present at the Feast of the Dedication. Luke X. 1-16. Matt. xix. 1. Mark x. 1. John vii. 2-10. John vii. 11-52. John vii. 53, and viii. 1-11. John viii 12-20 Galilee. Jerusalem. 28 4741 John viii. 21, to the end. Luke X. 17-24. Luke X. 25-28. Luke X. 29-37. Luke x.38, to end. Luke xi. 1-13. Luke xi. 37, to the end. Luke xii. 1-12. Luke xii. 13, 14. Luke xii. 15-34. Luke xii. 35, to the end, and xiii. 1-9. Luke xiii. 10-17. Luke xiii. 22, and 18-21. Near Jeru- salem. On a Tour. Uncertain. Journey to- wards Je- rusalem. 117 117 118 119 120 120 121 122 122 122 123 123 124 124 124 125 126 127 INDEX THE FIRST. *429 SECTION. CONTENTS. SCRIPTCRE. PLACE. V. X.. 28 Julian Period 4741 Page. 127 128 129 130 130 130 131 132 132 133 133 134 134 135 135 136 XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. Christ restores to Sight a Blind Man, who is summoned before the Sanhedrin. Christ declares that He is the true Shep- herd. Christ publicly asserts his Divinity. In consequence of the Opposition of the Jews, Christ retires beyond Jordan. Christ, leaving the City, laments over Jerusalem. Christ dines with a Pharisee — Parable of the great Supper. Christ's Disciples must forsake the World. Parables of the lost Sheep, and of the lost Piece of Silver. Parable of the Prodigal Son. Parable of the unjust Steward. Christ reproves the Pharisees. Christ answers the Question concerning Divorce and Marriage. Christ receives and blesses little CliU- dren. Parable of the rich Man and Lazarus. On Forgiveness of Injuries. Christ journeys towards Jersualem. John ix. 1-34. John ix. 35. to the end, and x. 1-21. John X. 22-38. John X. 39, to the end. Luke xiii. 23, to the end. Luke xiv. 1-24. Luke xiv. 25, to the end. Luke XV. 1-10. Luke XV. 11, to the end. Luke xvi. 1-13. Luke xvi 14-17 Jerusalem. Bethabara. Near Jeru- salem. .... On a Tour. Matt. xix. 3-12. Mark x. 2-12. Luke xvi. 18. Matt xix 13-15 Mark x. 13-17. Luke xviii. 15-17. Luke xvi. 19, to the end. Luke xvii. 1-10. Luke ix. 51, to the end, and xvii. 11. Luke xvii. 12-19. Luke xvii. 20, to the end. Luke xviii. 1-8. Luke xviii. 9-14. Matt. xix. 16-29. Mark x. 17-30. Luke xviii. 18-30. Matt. xix. 30, and XX. 1-16. Mark x. 31. John xi. 1-16. Matt. XX. 17-19. Mark x. 32-34. Luke xviii. 31-34. Matt. XX. 20-28. Mark x. 35-45. Matt. XX. 29, to the end. Mark x. 46, to the end. Luke xviii. 35, to the end. Luke xix. 1-28. John xi. 17-46. John xi. 47, 48. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. XLIV. XLV. XLVI. XLVII. Christ heals ten Lepers. Christ declares the Lowliness of his King- dom, and the sudden Destruction of Jerusalem. Christ teacheth the true Nature of Prayer. Parable of the Publican and Pharisee. From the Conduct of the young Ruler, Christ cautions his Disciples on the Dangers of Wealth. Parable of the Laborers in the Vineyard. Christ is informed of the Sickness of La- zarus. Christ again predicts his Sufferings and Death. Ambition of the Sons of Zebedee. Two Blind Men healed at Jericho. Conversion of Zacchsus, and the Para- ble of the Pounds. The Resurrection of Lazarus. The Sanhedrin assemble to deliberate concerning the Resurrection of Laza- 136 137 137 137 138 139 140 140 141 142 143 144 145 29 4742 On the way to Bethany. Jericho. Bethany. Jerusalem. .... XLVIII. XLIX. L. LI. LII. LIII. Caiaphas prophesies. The Sanhedrin resolve to put Christ to death. Christ retires to Ephraim, or Ephrata. State of the Public Mind at Jerusalem, immediately preceding the last Pass- over, at which Christ attended. Christ comes to Bethany, where he is anointed by Mary. Christ prepares to enter Jerusalem. John xi. 49-52. John xi. 53. John xi. 54. John xi. 55, to the end. Matt. xxvi. 6-13. Mark xiv. 3-9. John xii. 1-11. Matt. xxi. 1-7 Mark xi. 1-7. Luke xix. 29-35. John xii. 12-18. 145 145 145 145 145 146 Ephraim. Jerusalem. Bethany. On the way to Jerusa- lem. •• .... 430* INDEX THE FIRST. PART VI. From Christ's triumphant Entry into Jerusalem, to his Apprehension — Sunday, the fifth Day before the last Passover. SECTION. CONTENTS. SCRIPTURE. PLACE. V. 29 Julian Period 4742 Page. 148 I. The People meet Christ with Hosannas — Matt. xxi. 8-9. On the road Christ approaches Jerusalem. Mark xi. 8-10. Lulte xix. 36-40. John xii. 19. to Jerusa- lem. 11. Christ's Lamentation over Jerusalem, and the Prophecy of its Destruction. Luke xix. 41-44. Near Jeru- salem. .... 148 III. Christ, on entering the City, casts the Buyers and Sellers out of the Temple. Matt. xxi. 10-13. Mark xi. -part of ver. 11. Luke xix. 45-46. Jerusalem. 149 IV. Christ heals the Sick in the Temple, and reproves the Chief Priests. Matt. xxi. 14-16. .... 149 V. Some Greeks at Jerusalem desire to see Christ— The Bath Col is heard. John xii. 20-43. 149 VI. Christ declares the Object of his Mission. John xii. 44, to the end. 150 VII. Christ leaves Jerusalem in the Evening, and goes to Bethany. Matt. xxi. 17. Mark xi. part of ver. 11. Bethany. .... 150 VIII. Monday — Fourth Day before the Pass- over — Christ, entering Jerusalem, again curses the barren Fig tree. Matt. xxi. 18, 19. Mark xi. 12-14. Near to Je- rusalem. .... 150 IX. Christ again casts the Buyers and Sellers out of the Temple. Mark xi. 15-17. Jerusalem. .... 1.51 X. The Scribes and Chief Priests seek to destroy Jesus. Mark xi. 18. Luke xix. 47, 48. 151 XI. XII. Christ retires in the Evening from the City. Tuesday — Third Day before the Passover Mark xi. 19. Matt. xxi. 20-22. 151 151 Road to Je- — The Fig tree is now withered. Mark xi. 20-26. rusalem. XIII. Christ answers the Chief Priests, who inquire concerning the Authority by which he acted — Parables of the Vine- yard and Marriage Feast. Matt. xxi. 23, to the end, and xxii. 1-14. Mark xi. 27, to end, and xii. 1-12. Luke xix. 1-19. Jerusalem. 152 XIV. Christ replies to the Herodians. Matt. xxii. 15-22. 155 Mark xii. 13-17. Luke XX. 20-26. XV. Christ replies to the Sadducees. Matt. xxii. 23-33. Mark xii. 18-27. Luke XX. 27-40. .... 155 XVI. Christ replies to the Pharisees. Matt. xxii. 34-40. Mark xii. 28-35. 156 XVII. Christ inquires of the Pharisees concern- ing the Messiah. Matt. xxii. 41, to 157 the end. Mark xii. 35-37. Luke XX. 41-44. XVIII. Christ severely reproves the Pharisees. Matt, xxiii. 1, to J 58 the end. Mark xii. 38-40. Luke XX. 45, to the end. XIX. Christ applauds the Liberality of the poor Widow. Mark xii. 41, to 159 the end. Luke xxi. 1-4. XX. Christ foretells the Destruction of Jerusa- lem, the End of the Jewish Dispensa- tion, and of the W^orld. Matt. xxiv. 1-35. Markxiii. 1-31. Luke xxi. 5-33. .... 160 XXI. Christ compares the Suddenness of his Second Advent to the Coming of the Matt. xxiv. 36, to 163 the end. ' Deluge. Mark xiii. 32, to the end. Luke xxi. 34-36. XXII. The Parable of the Wise and Foolish Vir- Matt. XXV. 1-13. •• .... 164 XXIII. gms. The Parable of the Servants and the Matt. XXV. 14-30. 164 Talents INDEX THE FIRST. *431 XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. CONTENTS. Christ declares the Proceedings at the Day of Judgment. Christ retires from the City to the Mount of Olives. Wednesday, second Day before the Cru- cifixion — Christ foretells his approach- ing Death. The Rulers consult how they may take Christ. Judas agrees with the Chief Priests to betray Christ. Thursday — The day before the Cruci- fixion — Christ directs two of his Disci- ples to prepare the Passover. Christ partakes of the last Passover. Christ again reproves the Ambition of his Disciples. Christ, sitting at the Passover and con- tinuing the Conversation, speaks of his Betrayer. Judas goes out to betray Christ, who pre- dicts Peter's Denial of him, and the Danger of the rest of the Apostles. Christ institutes the Eucharist. Christ exhorts the Apostles, and consoles them on his approaching Death. Christ goes with his Disciples to the Mount of Olives. Christ declares himself to be the True Vine. Christ exhorts his Apostles to mutual Love, and to prepare for Persecution. Christ promises the Gifts of the Holy Spirit. Christ intercedes for all his Followers. Christ again predicts Peter's denial of him. Christ goes into the Garden of Geth semane — His Agony there. Christ is betrayed and apprehended- The Resistance of Peter. SCRIPTURE. Matt. XXV. 31, to the end. Luke xxi. 37, 38. Matt. xxvi. 1, 2. Mark xiv. part of ver. 1. Matt. xxvi. 3-5. Mark xiv. part of ver. 1. ver. 2. Luke xxii. 1, 2. Matt. xxvi. 14-16. Mark xiv. 10, 11. Luke xxii. 3-6. Malt. xxvi. 17-19. Mark xiv. 12-16. Luke xxii. 7-13. Matt. xxvi. 20. Mark xiv. 17. Luke xxii. 14-18. John xiii. 1. Luke xxii. 24-27. John xiii. 2-16. Matt. xxvi. 21-25. Mark xiv. 18-21. Luke xxii. 21-23. John xiii. 17-30. Luke xxii. 28-38. John xiii. 31, to the end. Matt. xxvi. 26-29. Mark xiv. 22-25. Luke xxii. 19, 20. John xiv. Matt. xxvi. 30. Mark xiv. 26. Luke xxii. 39. John XV. 1-8. John XV. 9, to end, and xvi. 1-4. John xvi. 5, to the end. John xvii. Matt. xxvi. 31-35. Mark xiv. 27-31. Matt. xxvi. 36-46. Mark xiv. 32-42. Luke xxii. 40-46. John xviii. 1, 2. Matt. xxvi. 47-56. Mark xiv. 43-50. Luke xxii. 47-53. John xviii. 3-11. PLACE. V. 29 Julian Period Jerusalem. 4742 •• .... Garden of Gethsema- ne. •• .... Page. 165 165 165 166 166 166 167 167 168 109 170 170 171 171 172 172 173 174 175 176 II. III. IV. PART VII. From the Apprehension of Christ to the Crucijixion. Christ is taken to Annas, and to the Pal- ace of Caiaphas. Peter and John follow their Master. Christ is first examined and condemned in the House of the High Priest. Twelve at Night — Christ is struck, and insulted by the Soldiers. Matt. xxvi. 57. Mark xiv. 51-53. Luke xxii. 54. John xviii. 12-14. Matt. xxvi. 58. Mark xiv. 54. Luke xxii. 55. John xviii. 15, 16. Matt. xxvi. 59-66. Mark xiv. 55-64. John xviii. 19-24. Matt. xxvi. 67, 68. Mark xiv. 65. Luke xxii. 63-65. Jerusalem. 29 4742 •• .... 177 178 178 179 432* INDEX THE FIRST. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXIL XXIII CONTENTS. Peter's first Denial of Christ, at the Fire, in the Hall of the High Priest's Palace. After midnight — Peter's second Denial of Christ, at the Porch of the Palace of the High Priest. Friday, the Day of the Crucifixion — Time, about three in the Morning. Peter's third Denial of Christ, in the Room where Christ was waiting among the Soldiers till the Dawn of Day. Christ is taken before the Sanhedrin, and condemned. Judas declares the Innocence of Christ. Christ is accused before Pilate, and is by him also declared to be innocent. Christ is sent by Pilate to Herod. Christ is brought back again to Pilate, who again declares him innocent, and endeavours to persuade the people to ask for his release. Pilate three times endeavours again to re- lease Christ. The Jews imprecate the punishment of Christ's Death upon themselves. Pilate releases Barabbas, and delivers Christ to be crucified. Christ is led away from the Judgment- hall of Pilate to Mount Calvary. Christ arrives at Mount Calvary, and is crucified. Christ prays for his Murderers. The Soldiers divide and cast Lots for the Raiment of Christ. Christ is reviled, when on the Cross, by the Chief Priests, the Rulers, the Sol- diers, the Passengers, and the Malefac- tors. Christ, when dying as a Man, asserts his Divinity, in his Answer to the Penitent Thief. Christ commends his Mother to the Care of John. The Death of Christ, and its attendant Circumstances. SCRIPTURE. Matt. xxvi. 69, 70. Mark xiv. 66-68. Luke xxii. 56, 57. John xviii. 17, 18, 25-27. Matt. xxvi. 71, 72. Mark xiv. 69, part of 70. Luke xxii. 58. Matt. xxvi. 73, to the end. Mark xiv. part of 70, to end. Luke xxii. 59-61. Matt, xxvii. 1. Mark xv. part of ver. 1. Luke xxii. 66, to the end. Matt, xxvii. 3-10. Matt, xxvii. 2, and 11-14. Mark XV. 1-5. Luke xxiii. 1-4. John xviii. 28-38. Luke xxiii. 5-12. Matt, xxvii. 15-20. Mark XV. 6-11. Luke xxiii. 13-19. John xviii. 39. Matt, xxvii. 21-23. Mark xv. 12-14. Luke xxiii. 20-23. John xviii. 40. Matt, xxvii. 24, 25 Jerusalem. 29 Matt, xxvii. 26-30. Mark XV. 15-19. Luke xxiii. 24, 25. John xix. 1-16. Matt, xxvii. 31,32. Markxv. 20, 21. Luke xxiii. 26-32. John xix. part of V. 16, and v. 17. Matt, xxvii. 33, 34, 37, 38. Mark XV. 22, 23, 26, 27, 28. Luke xxiii. 33-38. John xix. 18-22. Luke xxiii. part of ver. 34. Matt, xxvii. 35, 36. Mark xv. 24, 25. Luke xxiii. pai-t of ver. 34. John xix. 23, 24. Matt, xxvii. 39-44. Mark xv. 29-32. Luke xxiii. 35-37. Luke xxiii. 39-43. John xix. 25-27. Matt, xxvii. 45-51, 54-56. Mark xv. 33-41. Luke xxiii. 44-49. John xix. 28-37 Julian Period. 4742 On the way to Calvary. Mount Cal- vary. Page. 179 180 180 181 181 181 182 183 183 184 184 185 186 186 186 187 187 187 187 INDEX THE FIRST. *433 PART VIII. From the Death of Clirist till his Ascension into Heaven. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. CONTENTS. Joseph of Arimathaea and Nicodemus bury the Body of Christ. Mary Magdalene, and the other Mary, and the Women from Gahlee, observe where the Body of Christ was laid. The Women from Galilee hasten to re- turn Home before the Sabbath began, to prepare Spices. Mary Magdalene and the other Mary continue to sit opposite the Sepulchre till it is too late to prepare their Spices. The Sabbath being ended, the Chief Priests prepare a Guard of Soldiers to watch the Sepulchre. The Sabbath being over, Mary Magda- lene, the other Mary, and Salome, pur- chase their Spices to anoint the Body of Christ. The Morning of Easter-day — Mary Mag- dalene, the other Mary, and Salome, leave their Homes very early to go to the Sepulchre. After they had left their Homes, and before their arrival at the Sepulchre, Christ rises from the Dead. The Bodies of many come out of their Graves, and go to Jerusalem. Mary Magdalene, the other Mary, and Salome, arrive at the Sepulchre, and find the Stone rolled away. Mary Magdalene leaves the other Mary and Salome to tell Peter. Salome and the other Mary, during the absence of Mary Magdalene, enter the Porch of the Sepulchre, and see one Angel, who commands them to inform the Disciples that Jesus was risen. Salome and the other Mary leave the Sepulchre. Peter and John, as soon as they hear the Report of Mary Magdalene, hasten to the Sepulchre, which they inspect, and immediately depart. Mary Magdalene, having followed Peter and John, remains at the Sepulchre after their departure. Mary Magdalene looks into the Tomb, and sees two Angels. Christ first appears to Mary Magdalene, and commands her to inform the Disci- ples that he has risen. Mary Magdalene, when going to inform the Disciples that Christ had risen, meets again with Salome and the other Mary — Christ appears to the three Women The Soldiers, who had fled from the Sep- ulchre, report to the High Priests the Resurrection of Christ. The second Party of Women, from Gali- lee, who had bought their Spices on the Evening previous to the Sabbath, having had a longer Way to come to the Sepulchre, arrive after the Departure of the others, and find the Stone rolled away. SCRIPTURE. Matt, xxvii. 57-60. Mark xv. 42-46. Luke xxiii. 50-54. John xix. 38, to the end. Mark xv. 47. Luke xxiii. 55. Luke xxiii. 56. Matt, xxvii. 61. Matt, xxvii. 62, to the end. Mark xvi. 1. Matt, xxviii. 1. Mark xvi. part of ver. 2. John XX. pt. ofv. 1. Matt, xxviii. 2-4. Matt, xxvii. part of V. 52, and v. 53. Mark xvi part of V. 2. and v. 3, 4. John xx.pt. of v.l. John XX. 2. Matt, xxviii. 5-7. Mark xvi. 5-7. Matt, xxviii. 8. Mark xvi. 8. John XX. 3-10. John XX. part of ver. 11. John XX. pt. V. 11, 12, 13, 4- pt. 14. Mark xvi. 9. John XX. part of V. 14, and 15-17. Matt, xxviii. 9, 10. John XX. 18. Matt, xxviii. 11-15. Luke xxiv. 1-3. PLACE. v. 29 Julian Period 4742 Jerusalem. The Sepul- chre. Jerusalem. Sepulchre. Jerusalem. Sepulchre. •• .... Jerusalem. Sepulchre. Jerusalem. Sepulchre. •• Jerusalem. Sepulchre. •• .... Page. 189 190 190 190 190 190 190 191 191 191 191 191 192 192 192 192 192 193 193 193 VOL. II. *5l "^KK 434* [NDEX THE FIRST. XXI XXII XXIII. XXIV, XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. CONTENTS. Two Angels appear also to the Second Party of Women, from Galilee, assuring them that Christ was risen, and remind- ing them of his foretelling this Fact. Mary Magdalene unites her Testimony to that of the Galilean Women. The Apostles are still incredulous. Peter goes again to the Sepulchre. Peter, who had probably seen Christ, de- parts from tlie Sepulchre. Christ appears to Cleopas, and another Disciple, going to EmmaUs. Cleopas and his Companion return to Jerusalem, and assure the Apostles that Christ had certainly risen. Christ appears to the assembled Apostles, Thomas only being absent, convinces them of the Identity of his resurrec- tion Body, and blesses them. Thomas is still incredulous. Christ appears to the Eleven, Thomas being present. Christ appears to a large Number of his Disciples on a Mountain in Galilee. Christ appears again at the Sea of Tibe- rias — His Conversation with St. Peter. Christ appears to his Apostles at Jerusa- lem, and commissions them to convert the World. Christ leads out his Apostles to Bethany, within Sight of Jerusalem, gives them their final commission, blesses them, and ascends visibly into Heaven ; from whence he will come to judge the Living and the Dead. St. John's Conclusion to the Gospel His- tory of Jesus Christ. SCRIPTURE. Luke xxiv. 4-9. Mark xvi. 10. Luke xxiv. 10. Mark xvi. 11. Luke xxiv. 11. Luke xxiv. pt. Luke xxiv. I't- 12. Mark xvi. 12. Luke xxiv. 13-32. Mark xvi. 13. Luke xxiv. 33-35. Luke xxiv. 36-43. John XX. 19-23. 12. John XX. 24, 25. Mark xvi. 14. John XX. 26-29. Matt, xxviii. 16,17, and part of 18. John xxi. 1-24. Luke xxiv. 44-49. Acts i. 4, 5. Matt, xxviii. part of 18-20. Mark xvi. 15, end. Luke xxiv . 50, end. Acts i. 6-12. John XX. 30-31, and xxi. 25. PLACE. V. M. 29 Julian Period 4742 Sepulchre. Jerusalem. Sepulchre. Jerusalem. On the way to EmmaUs. Jerusalem. •• .... A mountain in Galilee. Sea of Tibe- rias. Jerusalem. Bethany. •• Page. 193 193 194 194 194 194 195 195 195 196 196 196 197 197 198 PART IX. From the Ascension of Christ to the Termination of the Period in which the Gospel IV as preached to Proselytes of Righteousness, and to the Jews only. I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. After the Ascension of Christ the Apos- tles return to Jerusalem. Matthias by lot appointed to the Apostle- ship in the place of Judas. Descent of the Holy Spirit on the Day of Pentecost. Address of St. Peter to the Multitude. Effects of St. Peter's Address. Union of the first Converts in the primi- tive Church. A Cripple is miraculously and publicly healed by St. Peter and St. John. St. Peter again addresses the People. St. Peter and St. John are imprisoned by Order of the Sanhedrin. St. Peter's Address to the assembled Sanhedrin. The Prayer of the Church on the liberation of St. Peter and St. John. The Union and Munificence of the prim- itive Church. Deaths of Ananias and Sapphira. State of the Church at this time. An Angel delivers the Apostles from Pri- son. The Sanhedrin again assemble — St. Pe- ter asserts before them the Messiah- ship of Christ. Acts i. 1-3, and ver. 12-14. Acts i. 15, to the end. Acts ii. 1-13. Acts ii. Acts ii. Acts ii. end- Acts iii 14-36. 37-42. 43, to the 1-10. Acts iii. 11, to end. Acts iv. 1-7. Acts iv. 8-22. Acts iv. 23-31. Acts iv. 32, to the end. Acts V. 1-10. Acts V. 11-16. Actsv. 17-20, part of ver. 21. Acts V. part of 21, 22-33. Jerusalem. 29 4742 30 4743 31 4744 32 4745 204 204 205 205 20(5 206 207 207 208 208 209 209 209 210 210 210 INDEX THE FIRST. *43£ XVII XVIII XIX XX XXI XXII XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. CONTENTS. By the Advice of Gamaliel the Apostles are dismissed. The Appointment of the seven Deacons. The Church continues to increase in number. St. Stephen, having boldly asserted the JNIessiahship of Christ, is accused of Blasphemy before tlie Sanhedrin. St. Steplien defends himself before the Sanhedrin. Stephen, being interrupted in his Defence, reproaches the Sanhedrin as the Mur- derers of their Messiah. Stephen, praying for liis Murderers, is stoned to Death. General Persecution of the Christians, in which Saul (afterwards St. Paul) par- ticularly distinguishes himself. Philip the Deacon, having left Jerusalem on account of the Persecution, goes to Samaria, and preaches there, and works Miracles. St. Peter and St. John come down from Jerusalem to Samaria, to confer the Gifts of the Holy Ghost on the new Converts. St. Peter reproves Simon Magus. St. Peter and St. John preach in many Villages of the Samaritans. The Treasurer of Queen Candace, a Pro- selyte of Righteousness, is converted and baptized by Philip, who now preaches througli the Cities of Judsa. Many of the Converts, who had fled from Jerusalem in consequence of the Per- secution there, preach the Gospel to the Jews in the Provinces. Saul, on ills way to Damascus, is con- verted to the Religion he was oppos- ing, on hearing the Batli Col, and seeing the Shecninah. Saul is baptized. Saul preaches in the Synagogues to the Jews. St. Peter, having preached through Judaea, comes to Lydda, where he cures .Eneas, and raises Dorcas from the dead. The Churches are at rest from Persecu- tion, in consequence of the Conversion of Saul, and the Conduct of Caligula. SCRIPTURE. PLACE. V. 32 Julian l-eriod 4745 Page. Acts V. 34, to the end. Acts vi. 1-6. Acts vi. 7. Acts vi. 8-14. Jerusalem. 211 ''11 33 33 4746 4746 9]Q 9,12 Acts vi. 15, and vii. 1-50. Acts vii. 51-53. or 34 or 4747 019 814 Acts vii. 54, to the end, and viii. part of ver. 1. and ver. 2. Acts viii. part of ver. l,andver.3. 01 4 34 4747 915 Acts viii. 5-13. Samaria. •• .... 215 Acts viii. 14-17. 215 Acts viii. 18-24. Acts viii. 25. 215 216 Acts viii. 26, to the end. Gaza. •• .... 216 Acts viii. 4. Provinces of Judsea, &c. •• .... 216 Acts ix. 1-9. Near Da- mascus. 35 4748 217 Actsix. 10-19. Actsix. 19-30. Acts ix. 32. to the end. Acts ix. 31. Damascus. •• .... 217 017 Palestine. 38 to 40 4751 to 4753 218 PART X. TTie Gospel having 7iow been preached to the Jews in Jerusalem, Judaea, Samaria, and the Provinces, the time arrives for the Conversion of the devout Gentiles, or Prose- lytes of the Gate. II. III. IV. V. St. Peter sees a Vision, in which he is commanded to visit a Gentile who had been miraculously instructed to send for Mm. St. Peter visits Cornelius, a Roman Cen- turion. St. Peter first declares Christ to be the Saviour of all, even of tlie Gentries who believe in him. Cornelius and his Friends receive the Holy Ghost, and are baptized. St. Peter defends his Conduct in visiting and baptizincr Cornelius. Acts X. 1-16. Acts X. 17-33. Acts X. 34-43. Acts X. 44, to the end. Acts xi. 1-18. CaBsarea and Joppa. Caesarea. Jerusalem. 40 4753 219 219 220 220 221 436* INDEX THE FIRST. SECTION. CONTENTS. SCRIPTURE. PLACE. V. jE. 41 Julian Period 4754 Page. 221 VI. The Converts who had been dispersed Actsxi. 19-21. Judaea and by the Persecution after the Death of the Prov- Stephen, having heard of the Vision inces. of St. Peter, preach to the devout Gentiles also VII. The Church at Jerusalem commissions Barnabas to make Inquiries into this Matter. Acts xi. 22-24. Jerusalem and Anti- och. •• .... 222 VIII. Barnabas goes to Tarsus for Saul, whom he takes with him to Antioch, where the Converts were preaching to the devout Gentiles. Acts xi. 25, 26. Tarsus. 42 4755 222 IX. Herod Agrippa condemns James, the Brother of John, to death, and im- prisons Peter, who is miraculously re- leased, and presents himself to the other James, who had been made Bishop of Jerusalem. Acts xii. \-lQ,and part ofver. 19. Jerusalem. 43 4756 222 X. The Converts at Antioch, being fore- warned by Agabus, send relief to their Brethren at Jerusalem, by the hands of Barnabas and Saul. Acts xi. 27, to the end. Antioch. 44 4757 223 XI. The Death of Herod Agrippa. Acts xii. part ver. 19, and 20-23. Cassarea. •• .... 223 XII. The Churches continue to increase. Acts xii. 24. Palestine. , , • • • • 223 XIII. Saul having seen a Vision in the Temple, in wliich he is commanded to leave Je- rusalem, and to preach to the Gentiles, returns with Barnabas to Antioch. Acts xii. 25. Antioch. 45 4758 223 PART XI. Period for preaching the Gospel to the idolatrous Gentiles, and St. Paul's First Apostolical Journey. I. The Apostles having been absent from Jerusalem when Saul saw his Vision in the Temple, he and Barnabas are separated to the apostolic Office by the Heads of the Church at Antioch. Acts xiii. 1-3. Antioch. 45 4758 224 II. Saul, in company with Barnabas, com- mences his first apostolical Journey, by going from Antioch to Seleucia. Acts xiii. p^rt of ver. 4. Seleucia. .... 224 III. From Seleucia Saul and Barnabas proceed to Salamis, and Paphos, in Cyprus, where Sergius Paulus is converted ; be- ing the first known or recorded Convert of the idolatrous Gentiles. Acts xiii. part of ver. 4-12. Salamis and Paphos. 224 IV. From Cyprus to Perga, in Pamphylia. Acts xiii. 13. Perga. .... 224 V. From Perga to Antioch in Pisidia — St. Paul, according to his custom, first preaches to the Jews — they are driven out of Antioch. Acts xiii. 14-50. Antioch in Pisidia. 46 4759 225 VI. From Antioch in Pisidia, to Iconium, in Lycaonia — the People about to stone them. Acts xiii. 51, 52, and xiv. 1-5, and part of ver. 6. Iconium. ' ' .... 226 VII. From Iconium to Lystra — The People attempt to offer them Sacrifice, and afterwards stone them. Acts xiv. 8-19, an(Z part ver. 20. Lystra. * • . . . • 226 VIII. From Lystra to Derbe. Acts xiv. last part ver. 20, part ver. 47 4760 227 6, and ver. 7. IX. St. Paul and Barnabas return to Lystra, Iconium, and Antioch in Pisidia, or- daining in all the Churches. Acts xiv. 21-23. Lystra, Ico- nium, An- tioch. ' ' .... 227 X. They proceed through Pisidia, Perga, and Attalia in Pamphylia. Acts xiv. 24, 25. Pisidia, Per- ga, Attalia. 48 4761 227 XI. They return to Antioch, and submit an Account of their Proceedings to the Church in that Place. Acts xiv. 26, to the end. Antioch. ■ .... 227 XII. Dissensions at Antioch concerning Cir- cumcision, before the commencement Acts XV. 1, 2. 49 4762 228 of St. Paul's second apostolical Journey. _ INDEX THE FIRST. *437 SECTION. CONTENTS. SCRIPTURE. PLACE. V. M. 49 Julian Period Page. XIII. St. Paul and Barnabas go up to Jerusa- Acts XV. 3-29. Jerusalem. 4762 228 lem to consult the Apostles and El- ders on the Dispute concerning Cir- cumcision — Decree of James and of the Church therein. XIV. St. Paul and Barnabas return to the Church at Antioch, with the Decree of the Church at Jerusalem on the Sub- ject of the Necessity of Circumcision. Acts XV. 30-35. Antioch. 229 PART XII. St. Paul's Second Apostolical Journey I. After remaining some time at Antioch, St. Paul proposes to Barnabas to commence another Visitation of the Churches. Acts XV. 36. Antioch. 50 4763 229 II. St. Paul, separating from Barnabas, proceeds from Antioch to Syria and Cilicia. Acts XV. 37, to the end, and xvi. 4, 5. Syria and Cilicia. .... 230 III. St. Paul proceeds to Derbe, and Lystra in Iconium — Timothy his Attendant. Acts xvi. 1-3. Derbe and Lystra. •• 230 IV. They proceed from Iconium to Phrygia and Galatia. Acts xvi. 6. Phrygia and Galatia. •• 230 V. From Galatia to Mysia and Troas. Acts xvi. 7-10. Mysia,Troas .... 230 VI. From Troas to Samothracia. Acts x-vi. pt. of 11. Samothrace. .... 230 VII. From Samothracia to Neapolis. Acts xvi. pt. of 11. Neapolis. .... 230 VIII. From Neapolis to Philippi, where the Py- thoness is dispossessed, and the Jailor converted. Acts xvi. 12, to the end. Philippi. • * .... 231 IX. From Philippi, through Amphipohs and ApoUonia, to Thessalonica, where they are opposed by the Jews. Acts xvii. 1-9. Thessalo- nica. 51 4764 232 X. St. Paul writes his Epistle to the Gala- tians, to prove, in opposition to the Ju- T^^iPy^TT F TO THF 232 Galatians. daizing Teachers, that Faith in Christ, and not their imperfect Obedience to the ceremonial Law, was the Cause of their Salvation. XI. From Thessalonica to Berea — The Causes for which the Bereans are fa- vorably disposed to receive the Gospel. Acts xvii. 10-14. Berea. • . . • 238 XII. From Berea, having left there Silas and Timothy, St, Paul proceeds to Athens, where he preaches to the Philosophers and Students. Acts xvii. 15, to the end. Athens. 238 XIII. From Athens St. Paul proceeds to Cor- inth, where he is reduced to labor for his Support — Silas and Timothy join him there. Acts xviii. 1-5. Corinth. 239 XIV. St. Paul, writes his First Epistle to the First Epistle to • - ■ • 239 Thessalonians, to establish them in the the Thessa- Faith, (when they were exposed to the lonians. Attacks of the unconverted Jews,) by enforcing the Evidences of Christianity. XV. St. Paul, being rejected by the Jews, con- tinues at Corinth, preaching to the AptQ xviii fI-1 1 52 4765 243 ^^V^Lo A. V m . \J X J. • Gentiles. XVI. St. Paul writes his Second Epistle to the Thessalonians, to refute an Error into Second Epistle 243 TO the Thessa- which they had fallen concerning the lonians. sudden coming of the Day of Judg- ment — He prophesies the Rise, Pros- perity, and Overthrow of a great Apostacy in the Christian Church. XVII. St. Paul, still at Corinth, is brought be- fore the Judgment-seat of Gallic, the Acts yviii 12—17 246 ^X\. US A V 111 . J. ^.^ J. # , and part of ver. Proconsul, the Brother of Seneca. 18. XVIII. St. Paul, having left Corinth for Crete, is compelled on his Return to winter at Nicopolis, from whence he writes his Epistle to Titus, whom he had left in Crete, with Power to ordain Teachers, and to govern the Church in that Island. Epistle to Titus. Crete, Nicopolis. 53 4766 246 *KK.* 438* INDEX THE FIRST. SECTION. CONTENTS. SCRIPTURE. place. V. 54 Julian Period. 4767 Page. 248 XIX. St. Paul proceeds to Cenchrea. Acts xviii. part of ver. 18. Acts xviii. 19. Cenchrea. XX. From Cenchrea to Ephesus, where he Ephesus. .. .... 248 disputes with the Jews. XXI. From Ephesus St. Paul proceeds to Ctes- area, and having saluted the Church at Jerusalem, completes his Second Apostolical Journey, by returning to Antioch in Syria. Acts xviii. 20-22. Cfesarea, Jerusalem, Antioch in Syria. 248 PART XIII. The Third Apostolical Journey of St. Paul. I. St. Paul again leaves Antioch, to visit the Churches of Galatia and Phrygia. Acts xviii. 23. Galatia and Phrygia. 55 4768 249 II. History of Apollos, who was now preach- ing to the Cliurch at Ephesus, planted by St. Paul. St. Paul proceeds from Phrygia to Ephe- sus, and disputes there with the Jews. Acts xviii. 24, to the end. Ephesus. .... 249 III. Acts xix. 1-10. 249 IV. St. Paul continues two Years at Ephesus Acts xix. 11-20. 56 4769 250 - — the People burn their magical Books. V. St. Paul sends Timothy and Erastus to Macedonia and Achaia. Acts xix. 21, part of ver. 22. .... 250 VI. St. Paul writes his First Epistle to the Co- rinthians, to assert his apostolic author- First Epistle to THE Corinth- 56 4769 250 ity, to reprove the Irregularities and ians. proba- Disorders of the Church, and to answer bly the Questions of the Converts on vari- 57 4770 ous points of Doctrine and Discipline. VII. St. Paul continues at Ephesus — a Mob is occasioned at that Place by Demetrius. Acts xix. part of ver. 22, to end. 268 VIII. St. Paul leaves Ephesus and goes to Ma- cedonia. Acts XX. 1. Macedonia. •■ 2C9 IX. St. Paul writes his First Epistle to Timo- thy, to direct him how to proceed in First Epistle to 57 4770 269 Timothy. or or the Suppression of those false Doc- 58 4771 trines and Corruptions which the Jew- ish Zealots were endeavouring to estab- lish in the Church of Ephesus, over which he was appointed to preside. X. St. Paul proceeds from Macedonia to Greece, or Achaia, and continues there three Months. Acts XX. 2, and part of ver. 3. Macedonia, Achaia. ' • .... 275 XI. St. Paul, having been informed of the re- ception his First Epistle had met with from the Corinthians, writes his Second Epistle from Philippi, to justify his apostolic Conduct, and vindicate his Authority, both of which had been impugned by a false Teacher. Second Epistle TO the Corin- thians. Philippi 58 4771 275 XII. St. Paul returns from Achaia and Corinth to Macedonia, sending his Companions forward to Troas. Acts XX. part per. 3, ver. 4, 5. Macedonia. .... 239 XIII. St. Paul, in his way from Achaia to Ma- cedonia, writes from Corinth his Epis- tle to the Gentiles and Jews of Rome — to the Gentiles, to prove to them that neither their boasted Philosophy, nor their moral Virtue, nor the Light of human Reason — and to the Jews, that neither their Knowledge of, nor Obe- dience to, the Law of Moses, could justify them before God ; but that Faith in Christ alone was, and ever had been, the only way of Salvation to all Mankind. Epistle to the Romans. Corinth. 289 xtv. From Macedonia St. Paul proceeds to Troas, where he raises Eutychus to life. From Troas to Assos and Mitylene. Acts XX. 6-12. Troas. .... 314 XV. Acts XX. 13, 14. Assos and , . .... 315 Mitylene. INDEX THE FIRST. *439 XVI, XVII, XVIII. XIX. XX. XXI. XXI]. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. CONTENTS. From Mitylene to Cliios. From Chios to Samos, and Trogyllium. From Trogyllium to Miletus, where St. Paul meets, and takes his Farewell of, the Elders of the Church at Ephesus. From Miletus, to Coos and Rhodes and Patara ; whence St. Paul, together witli St. Luke, tlie writer of the Book of the Acts of the Apostles, sails in a Phcenician Vessel to Syria, and lands in Tyre. St. Paul and St. Luke continue at Tyre seven Days. They proceed from Tyre to Ptolemais. From Ptolemais to CiBsarea, to the House of Philip the Evangelist — Agabus pro- phesies the near Imprisonment of St. Paul. St. Paul and St. Luke arrive at Jerusa- lem, and present themselves to St. James and the Church. St. Paul is apprehended by the chief Captain of the Temple, in conse- quence of a Mob, occasioned by some of the Asiatic Jews, who met St. Paul in the Temple. St. Paul makes liis Defence before the Populace. On declaring his Mission to preach to the Gentiles, the Jews clamor for his Death. St. Paul claims the Privilege of a Roman Citizen. St. Paul is brought before the Sanhedrin, who are summoned by the Captain of the Temple. St. Paul is encouraged by a Vision to persevere. In consequence of the Discovery of a Conspiracy to kill St. Paul, he is re- moved by Night from Jerusalem, through Antipatris to Caesarea. St. Paul is accused of Sedition before Felix, the Governor of Judcea — his De- fence. After many Conferences with Felix, St. Paul is continued in Prison till the ar- rival of Porcius Festus. Trial of St. Paul before Festus — He ap- peals to the Emperor. Curious Account given to Agrippa by Festus, of the Accusation against St. Paul. St. Paul defends his Cause before Festus and Agrippa — their Conduct on that Occasion. St. Paul, being surrendered as a Prisoner to the Centurion, is prevented from completing this Journey, by returning to Antioch, as he had usually done. SCRIPTURE. PLACE. Acts XX. pt. of Acts XX. pt. of 15. 15. Chios. Samos and Acts XX. part 15, to end. of Trogyllium. Miletus. Acts xxi. 1-3. Coos, Rhodes, Patara, Tyre. Acts xxi. 4-6. Tyre. Acts xxi. 7. Acts xxi. 8-14. Ptolemais. CcEsarea. Acts xxi. 15-26. Acts xxi. 27-36. Acts xxi. 37, to end, and xxii. 1-21. Acts xxii. 22. Acts xxii. 23-29. Acts xxii. 30, and xxiii. 1-10. Acts xxiii. 11. Acts xxiii. 12, to the end. Acts xxiv. 1-21. Acts xxiv. 22, to the end. Acts XXV. 1-12. Acts XXV. 13-22. Acts XXV. 23, to end, and xxvi. Acts xxvii. 1. 58 4771 Jerusalem. Antipatris- Csesarea. CsBsarea. 315 315 315 316 316 316 316 317 317 318 31.q 319 319 320 320 321 322 60 4773 322 323 323 325 PART XIV. II. III. The Fourth Journey of St. Paul. Acts xxvii. 2. St. Paul commences his Voyage to Rome as a Prisoner. The Ship arrives at Sidon, from whence it proceeds to Cyprus. After changing their Ship at Trye, they proceed to Cnidus, Salmone in Crete, and the City of Lasea. Acts xxvii. 3, 4. Acts xxvii. 5-8. On the voy- age to Rome. Sidon and Cyprus. Cnidus, Sal- mone, La- sea. 60 4773 325 325 325 440* INDEX THE FIRST. IV. V. VI. VII. VIII. IX. XI. xn CONTENTS. XIII. XIV. XV. St. Paul warns the Master of the Ship of the Danger they were in — They at- tempt to reach Phenice in Crete. The Ship is wrecked, but tlie Lives of all on board are saved, as St. Paul had foretold. They land on the Island of Melita. After three Months they sail to Rome. St. Paul arrives at Rome, and is kindly received by the Brethren. St. Paul summons the Jews at Rome, to explain to them the Causes of his Im- prisonment. St. Paul writes his Epistle to the Ephe- sians, to establish them in the Christian Faith, by describing, in the most ani- mating Language, the Mercy of God displayed in the Calling of the Gentiles through Faith in Christ, without being subjected to the Law of Moses, and to enforce upon them that Holiness and Consistency of Conduct, which is re- quired of all who have received the Knowledge of Salvation. St. Paul writes his Epistle to the Philip- pians, to comfort them under the Con- cern they had expressed on the Sub- ject of his Imprisonment — to exhort them to continue in union and mu- tual love, and to caution them against the Seductions of false Teachers, who had begun to introduce themselves among them. St. Paul writes his Epistle to the Colos- sians, in reply to the Message of Epa- phras, to prove that the Hope of Man's Salvation is founded on the Atonement of Christ alone ; and, by the Establishment of opposite Truths to eradicate the Errors of the Ju. daizers, who not only preached the Mosaic Law, but also the Opinions of the Heathen, Oriental, or Essenian Philosophers, concerning the Worship of Angels, on account of their suppos- ed Agency in human Affairs and the necessity of abstaining from animal Food. St. Paul writes his Epistle to his Friend Philemon, to intercede with him in favor of his Slave Onesimus, who had fled from the Service of his Master to Rome ; in which City he had been converted to Christianity by Means of the Apostle's Ministry. St. James writes his Epistle to the Jew- ish Christians in general, to caution them against the prevalent Evils of the Day — to rectify the Errors into which many had fallen, by misinterpreting St. Paul's Doctrine of Justification, and to enforce various Duties. St. Paul remains at Rome for two years, during which time the Jews do not dare to prosecute him before the Emperor. SCEIPTURE. Acts xxvii. 9-13. Acts xxvii. 14, to the end. Acts xxviii. 1-10. Acts xxviii. 11, to ■part ofver. 14. Acts xxviii. part of V. 14 to 16. Acts xxviii. 17-29. The Epistle to THE EpHESIANS. The Epistle to THE Philippi ANS. The Epistle to the colossians. On the voy- age to Rome. 60 Julian Period 4773 Melita. Voyage to Rome. Rome. 61 4774 Page. 325 326 327 327 327 328 328 62 4775 338 345 The Epistle to Philemon. The general Epistle of St. James. Acts xxviii. 30, 31. Jerusalem. Rome. 351 352 359 INDEX THE FIRST. *441 PART XV. From the Commencement of the Fifth and last Journey of St. Paul to the Comple- tion of the Canon of the whole Scriptures — With a brief Survey of the History of the Christian Church to the -present Time. SECTION. CONTENTS. SCRIPTURE. PLACE. Vul;. 62 Julu-in Periud Page. 360 I. St. Paul, while waiting in Italy for Tim- The Epistle Italy. 4775 othy, writes the Key to the Old TOTHE He- or or Testament — the Epistle to the He- brews. C3 4776 brews — to prove to the Jews, from their own Scriptures, the Humanity, Divinity, Atonement, and Interces- sion of Christ — the Superiority of the Gospel to the Law — and the real Ob- ject and Design of the Mosaic Institu- tion. After his Liberation, St. Paul visits II. Italy, Spain, 63-4 4776-7 381 Italy, Spain, Britain, and the West. Britain. III. He tlien proceeds to Jerusalem. Jerusalem. .... 384 IV. From Jerusalem to Antioch in Syria. Antioch. 65 4778 384 V. From Antioch to Colosse. Colosse. 384 VI. From Colosse to Philippi. Philippi. 384 VII. From Philippi to Corinth. Corinth. 385 VIII. From Corinth to Troas. Troas. 385 IX. From Troas to Miletum. Miletum. 385 X. From Miletum to Rome. Rome. 385 XI. St. Paul is imprisoned at Rome in the general Persecution by Nero. 386 XII. St. Paul, in the Anticipation of the near The Second Italy. 65 4778 386 approach of Death, writes Ills Second Epistle TO or or Epistle to Timothy, exliorting him, as Timothy. 66 4779 his last request, to the faithful Dis- charge of his Duty, in all times of Apostacy, Persecution, and Dissen- XIII. sion. St. Peter writes his first Epistle to the Jews, who, in the time of Persecu- tion, had taken Refuge in the hea- then Countries mentioned in the In- scription, and also to the Gentile Con- verts, to encourage them to suffer cheerfully for their Religion ; and to enforce upon them the Necessity of leading a holy and blameless Life, that they may put to shame the Cal- umnies of their Adversaries. The First Epistle GENERAL of St. Pe- ter. Rome. 391 XIV. St. Peter, under the Impression of ap- proaching Martyrdom, writes to the Jewish and Gentile Christians, dis- persed in the Countries of Pontus, Galatia, Cappadocia, &c., to confirm the Doctrines and Instructions of his former Letter, to caution them against the Errors of the false Teachers, by reminding them of tlie Judgments of God on Apostates, and to encourage them under Persecution, by the Con- sideration of the happy Deliverance of those who trusted in him, and the final Dissolution both of this World and of the Jewish Dispensation. The Second Epistle GENERAL OF St. Pe- ter. Italy, or Rome. 66 4779 398 XV. Jude writes his Epistle to caution the Christian Church against the danger- ous Tenets of the false Teachers, who had now appeared, subverting the Doctrine of Grace to the Encourage- ment of Licentiousness ; and to ex- hort them to a steadfast Adherence to the Faith and Holiness. The GENER- AL Epistle OF JuDE. Probably Syria. 403 XVI. Martyrdom of St. Peter and St. Paul. Rome. 405 XVII. Destruction of Jerusalem. Jerusalem. 70 4783 406 VOL. II. %6 442* INDEX THE FIRST. xvm. XIX. XX. XXI. CONTENTS. St. John writes the Apocalypse to supply the place of a continued Succession of Prophets in the Christian Church, till the second coming of Christ to judge the World. St. John writes his First Epistle to con- fute the Errors of the false Teachers, and their different Sects — against the DocetcB, who denied the Humanity of Christ, asserting that his Body and Sufferings were not real, but imagi- nary — against the Cerinthians and Ebionites, who contended that he was a mere Man, and that his Divinity was only adventitious, and therefore separated from him at his Passion — and against the Nicolaitanes, or Gnos- tics, who taught that the Knowledge of God and Christ was sufficient for Salvation ; that being justified by Faith, and freed from the Restraints of the Law, they might indulge in Sin with Impunity — He cautions Christians from being seduced by these Doctrines and Practices, by condemning them in the strongest Terms — He contrasts them with the Truths and Doctrines of the Gospel, in which they had been instructed, and in which they are exhorted to continue. St. John writes his Second Epistle to caution a Christian Mother and her Children against the Seductions and pernicious Errors of the false Teachers, supposed to be a sect of the Gnostics. St. John writes his Third Epistle to Gaius, to praise him for his steadfast faith and kindness to some Christian Brethren and strangers, and to recommend them again to his protection and benevo- lence — to rebuke and to caution him against the presumptuous arrogance of Diotrephes, who had denied his author- ity, and disobeyed his injunctions, and to recommend Demetrius to his atten- tion, and the imitation of the church. St. John sanctions the Books of the New Testament, and completes the Canon of Scripture, by writing his Gospel, at the Request of the Church at Ephesus. Brief View of the Condition of the Jews, the Stations of the Sanhedrin, and its Labors before the final and total Dispersion of the Nation ; with an Outline of the History of the visible Church, from the closing of the Canon of Scripture to the present Day ; and the Prospects of the permanent Hap- piness of Mankind, in the present and future World. SCRIPTURE. The Bof)K or Revelation The First Epis- tle OF John The Second Epistle op John. The Third Epistle of John. Patmos. Ephesus. V. JE. 96 Julian Period 4799 Page. 407 429 437 438 439 443 *443 INDEX THE SECOND, ON THE PLAN RECOMMENDED BY TORSHEL* SHOWING IN WHAT PART OF THE ARRANGEMENT ANY CHAPTER OR VERSE OF THE NEW TESTAMENT MAY BE FOUND. SCRIPTURE. PLACE N ARRANGEMENT. SCRIPTURE. PLACE IN ARRANGEMENT. MATTHEW. Part. Scctio7i. Page, 51 MATTHEW. Part. Section. Page. 101 i. 1. I. IX. xiv. 15-21. IV. IV. 2-17. IX. 52 22, 23. V. 102 18, to end. VII. 51 24-33. VI. 103 ii. 1-12. XIII. 54 34-36. VII. 103 13-15. , , XIV. 54 XV. 1-20. IX. 105 16-18. XV. 54 21-28. X. 107 19, to end. .-, XVI. 55 29-31. XI. 108 iii. 1-12. XVIII. 55 32, to end. XII. 108 13, to end. XIX. 57 xvi. 1-12. XIII. 109 iv. 1-11. XX. 57 13-20. XV. 110 ia-17. lii. I. 63 21, to end. XVI. 110 18-22. , , VI. 66 xvii. 1-13. XVII. 111 23-25. , , IX. 68 14-21. XVIII. 113 V. vi. vii. , , XIX. 75 22, 23. XIX. 114 viii. 1. , , XIX. 80 24, to end. XX. 114 2-4. , , X. 69 xviii. XXI. 115 5-13. . . XX. 80 xix. 1, 2. II. 117 14, 15. VIII. 67 3-12. V. XXX. 134 16, 17. , , IX. 68 13-15. XXXI. 134 18-27. , , XXXV. 91 16-29. XXXIX. 138 28, to end. , , XXXVI. 92 30. XL. 139 ix. 1. XXXVIII. 94 XX. 1-lG. XL. 139 2-8. XI, 69 17-19. XLII. 140 9. xn. 70 20-28. XLIII. 141 10-17. , , XXXVII. 93 29, to end. XLIV. 142 18-26. , , XXXVIII. 94 xxi. 1-7. LIII. 146 27-31. . . XXXIX. 96 8, 9. I. 148 32-34. XL. 96 10-13. VI. III. 149 35, to end. XLII. 97 14-16. IV. 149 X. IV. I. 97 17. VII. 150 xi. 1. I. 97 18, 19. VIII. 150 2-6. III. XXII. 81 20-22. XII. 151 7-15. XXIII. 82 23, to end. XIII. 152 16-24. XXIV. 82 xxii. 1-14. XIII. 1.52 25, to end. XXV. 83 15-22. XIV. 155 xii. 1-8. , , XV. 72 23-33. XV. 155 9-14. XVI. ~ 73 34-40. XVI. 156 15-21. , , XVII. 74 41, to end. XVII. 157 22-45. XXVTH. 84 xxiii. XVIII. 158 46, to end. XXIX. 86 xxiv. 1-35. XX. 160 xiii. 1-9. ■ • XXX. 86 36, la end. XXI. 163 10-17. • > XXXI. 87 XXV. 1-13. XXII. 164 18-23. , , XXXII. 88 14-30. XXIII. 164 24-53. . . XXXIV. 89 31, to end. XXIV. 165 54, to end. XLI. 97 xxvi. 1, 2. XXVI. 165 > xiv. 1-12. IV. II. 99 3-5. XXVII. 166 : 13, 14. III. 101 6-13. V. XLII. 145 * See Introduction to the Old Testanvent. 444* INDEX THE SECOND. SCRIPTURE. PLACE IN ARRANGEMENT. SCRIPTURE. PLACE IN ARRANGEMENT. MATTHEW. PaH. Section. Pane. 166 MARK. Part. Section. Page. 97 xxvi. 14-16. VI. XXVIII. vi. 7-13. IV. I. 17-19. XXIX. 166 17-20. VIII. 62 20. XXX. 167 14-29. II. 99 21-25. XXXII. 168 30-34. III. 101 26-29. XXXIV. 170 35-44. IV. 101 30. XXXVI. 171 45, 46. V. 102 31-35. XLI. 174 47-52. VI. 103 36-46. XLII. 175 53, to end. VII. 103 47-56. , . XLIII. 176 vii. 1-23. IX. 105 57. VII. I. 177 24-30. X. 107 58. II. 178 31, to end. XI. 108 59-66. III. 178 viii. 1-10. XII. 108 67, 68. IV. 179 11-21. XIII. 109 69, 70. V. 179 23-26. XIV. 110 71, 72. VI. 180 27-30. XV. 110 73, to end. VII. 180 31, to end. XVI. 110 xxvii. 1. VIII. 181 ix. 1. XVI. 110 2. X. 181 2-13. XVII. 111 3-10. IX. 181 14-29. XVIII. 113 11-14. X. 181 30-32, fart 33. XIX. 114 15-20. XII. 183 Part 33, to end. XXI. 115 21-23. XIII. 183 x. 1. V. II. 117 24, 25. , , XIV. 184 2-12. XXX. 134 26-30. XV. 184 13-16. XXXI. 134 31, 32. XVI. 185 17-30. XXXIX. 138 33, 34. XVII. 186 31. XL. 139 35, 36. XIX. 186 32-34. XLII. 140 37, 38. XVII. 186 35-45. XLIII. 141 39-44. XX. 187 46, to end. XLIV. 142 45-51. XXIII. 187 xi. 1-7. LIII. 146 Part ver. 52. XXIII. 188 8-10. vi. I. 148 Ft. ver. 52-3. VIII. IX. 191 Part of U. III. 149 54-56. VII. XXIII. 187 Part of n. VII. 150 57-60. VIII. I. 189 12-14. VIII. 150 61. IV. 190 15-17 IX. 151 62, to end. V. 190 18. X. 151 xxviii 1. . . VII. 190 19. XI. 151 2-4. VIII. 191 20-26. XII. 151 5-7. XII. 191 27, to end. XIII. 152 8. XIII. 192 xii. 1-12. XIII. 152 9, 10. XVIII. 193 13-17. XIV. 155 11-15. XIX. 193 18-27. XV. 1-55 16.17, pi. 18. XXXI. 196 28-34. XVI. 156 Pt.lQ,to end. •• XXXIV. 197 35-37. 38-40. XVII. XVIII. 157 158 MARK. 41, to end. XIX. 159 i. 1. I. I. 47 xiii. 1-31. XX. 160 2-8. XVIII. 55 32, to end. XXI. 163 9-11. XIX. 57 xiv. Part of 1. XXVI. 165 12, 13. XX. 57 Part ofl, 2. XXVII. 166 14, 15. III. I. 63 3-9. V. LII. 145 16-20. , , VI. 66 10, 11. VI. XXVIII. 166 21-28. VII. 67 12-16. XXIX. 166 29-31. VIII. 67 17. XXX. 167 32-39. IX. 68 18-21. XXXII. 168 40, to end. X. 69 22-25. XXXIV. 170 ii. 1-12. XI. 69 26. XXXVI. 171 13, 14. XII. 70 27-31. XLI. 174 15-22. XXXVII. 93 32-42. XLII. 175 23, to end. XV. 72 43-50. XLIII. 176 iii. 1-6. XVI. 73 51-53. VII. I. 177 7-12. XVII. 74 54. II. 178 13-18. XVIII. 74 55-64. , , III. 178 19-30. XXVIII. 84 65. IV. 179 31, to end XXIX. 86 66-68. V. 179 iv. 1-9. XXX. 86 69, part of 70. VI. 180 10-12. , , XXXI. 87 Pt. 70, to end. . , VII. 180 13-23. XXXII. 88 XV. Pari of 1 . , , VIII. 181 24, 25. XXXIII. 89 Part of 1-5. X. 181 26-34. , , XXXIV. 89 6-11. XII. 183 35, to end. , . XXXV. 91 12-14. , , XIII. 183 V. 1-20. XXXVI. 92 15-19. XV. 184 21, to end. XXXVIII. 94 20, 21. XVI. 185 vi. 1-6. •• XLI. 97 22, 23. XVII. 186 j INDEX THE SECOND. *445 SCKIPTURE. MARK. u V. 24, 25. 26-28. 29-32. 33-41. 42-46. 47. 'i. 1. Part of 2. Part of 2-4. 5-7. 8. 9. 10. 11. 12. 13. 14. 15, to end. LUKE, i. 1-4. 5-25. 26-38. 39-56. 57, to end. 1-7. 8-20. 21. 22-39. 40. 41, to end. iii. 1-18. 19, 20. 21,22,pt. of 23. Pt. of 23, end. iv. 1-13. 14, 15. 16-30. 31, 32. 33-37. 38, 39. 40, to end. V. 1-11. 12-16. 17-26. 27, 28. 29, to end. vi. 1-5. 6-11. 12-19. 20, to end. vii. 1-10. 11-18. 19-23. 24-30. 31-35. 36, to end. nu. 1-3. 4-8. 9-17. 18. 19-21. 22-25. 26-39. 40, to end. 1-6. 7-9. 10, 11. 12-17. 18-21. 22-27. 28-36. 37, part of 43. Part 0/43-46. IX PLACE IN ARRANGEMENT. Part. Sulion. Page. 186 VII. XIX. XVII. 186 XX. 187 XXIII. 187 VIII. I. 189 , , II. 190 VI. 190 VII. 190 X. 191 . , XII. 191 , , XIII. 192 , , XVII. 192 XXII. 193 . , XXIII. 194 , , XXVI. 194 XXVII. 195 XXX. 196 •• XXXIV. 197 I. I. 47 III. 48 , , IV. 49 . , V. 49 VI 50 , , VIII. 51 , , X. 52 , , XI. 53 ., XII. 53 XVI. 55 , , XVII. 55 XVIII. 55 II. VIII. 62 XIX. 57 I. IX. 51 , , XX. 57 III. I. 63 IV. 65 ., V. 66 VII 67 VIII. 67 IX. 68 , , VI. 66 X. 69 XI. 69 XII. 70 XXXVII. 93 XV. 72 XVI. 73 XVIII. 74 , , XIX. 75 XX. 80 XXI. 81 XXII. 81 , , XXIII. 82 , , XXIV. 82 XXVI. 83 XXVII. 84 XXX. 86 XXXII. 88 XXXIII. 89 XXIX. 86 , , XXXV. 91 XXXVI. 92 XXXVIII. 94 IV. I. 97 II. 99 III. 101 IV. 101 XV. 110 XV[. 110 XVII. 111 XVIII. 113 • • XIX. 114 SCRIPTURE. PLACE IN ARRANGEMENT. LUKE. Part. Section. Page. i.x. 47-50. IV. XXI. 115 51, to end. V. XXXIV. 136 X. 1-16. I. 117 17-24. VII. 121 25-28. VIII. 122 29-37. IX. 122 38, to end. X. 122 xi. 1-13. XI. 123 14-36. III. XXVIII. 84 37, to end. V. XII. 123 xii. 1-12. • « XIII. 124 13, 14. XIV. 124 1.5-34. XV. 124 35, to eiid. XVI. 125 xiii. 1-9. XVI. 125 10-17. XVII. 126 18-22. , , XVIII. 127 23, to end. XXIII. 130 xiv. 1-24. XXIV. 130 25, to end. . , XXV. 131 XV. 1-10. , , XXVI. 132 11, to end. , , XXVII. 132 xvi. 1-13. XXVIII. 133 14-17. XXIX. 133 18. , , XXX. 134 19, to end. , , XXXII. 135 xvii. 1-10. , , XXXIII. 135 11. XXXIV. 136 12-19, , , XXXV. 136 20, to end. o • XXXVI. 137 xviii. 1-8. . . XXXVII. 137 9-14. XXXVIII. 137 15-17. , , XXXI. 134 18-30. XXXIX. 138 31-34. XLII. 140 35, to end. XLIV. 142 xix. 1-28. XLV. 143 29-35. LIII. 146 36-40. VI. I. 148 41-44. II. 148 45, 46. III. 149 47, 48. X. 151 XX. 1-19. XIII. 152 20-26. XIV. 155 27-40. XV. 155 41-44. XVII. 1.57 45, to end. XVIII. 158 xxi. 1-4. XIX. 159 5-33. XX. 160 34-36. XXI. 163 37, 38. XXV. 165 xxii. 1, 2. , , XXVII. 166 3-6. XXVIII. 166 7-13. , , XXIX. 166 14-18. XXX. 167 19, 20. XXXIV. 170 21-23. XXXII. 138 24-27. , , XXXI. 167 28-38. XXXIIL 169 39. , , XXXVI. 171 40-46. XLII. 175 47-53. , . XLIII 176 54. VII. I. 177 55. . , II. 178 56, 57. , , V. 179 58. , , VI. 180 59-62. VII. 180 63-65. IV. 179 66, to end. , . VIII. 181 xxiii. 1-4. X. 181 5-12. XI. 182 13-19. . , XII. 183 20-23. , . XIII. 183 24, 25. .. XV. 184 VOL. II. '"LL 446* INDEX THE SECOND. SCRIPTURE. PLACE IN ARRANGEMENT. SCRIPTURE. PLACE IN ARRANGEMENT. LUKE. Part. Section. Page. 185 JOHN. Part. Sectinn. Page. 173 xxiii. 26-32. VII. XVI. xvii. VI. XL. 33. XVII. 186 xviii. 1, 2. XLII. 175 Part of 34. XVIII. 186 3-11. XLIII. 176 Part of 34. XIX. 186 12-14. VII. I. 177 35-37. . , XX. 187 15, 16. II. 178 38. XVII. 186 17, 18. V. 179 39-43. XXI. 187 19-24. III. 178 44-49. XXIII. 387 25-27. V. 179 50-54. VIII. I. 189 28-38. X. 181 55. II. 180 39. XII. 183 56. III. 190 40. XIII. 183 xxiv. 1-3. XX. 193 xix. 1, part of 16. .. XV. 184 4-9. XXI. 193 Pt. of 16, 17. XVI. 185 10. , , XXII. 193 18-22. XVII. 186 11. XXIII. 194 23, 24. XIX. 186 Part of 12. XXIV. 194 25-27. XXII. 187 Part of 12. XXV. 194 28-37. XXIII. 187 13-32. XXVI. 194 38, to end. VIII. I. 189 33-35. XXVII. 195 XX. Part of 1. VII. 190 36-43. XXVIII. 195 Part of 1. X. 191 44-49. XXXIII. 197 2. XI. 191 50, to end. •• XXXIV. 197 3-10. Part of 11. •• XIV. XV. 192 192 JOHN. Part 0/11,12, i. 1-18. 1. II. 47 13;;^^«.o/14. XVI. 192 19-34. II. I. 59 Pt. of 14-17. XVII. 192 35, to end. II. 59 18. XVIII. 193 ii. 1-11. III. 60 19-23. XXVIII. 195 12. IV. 60 24, 25. XXIX. 195 13, to end. V. 60 26-29. XXX. 196 iii. 1-21. VI. 61 30, 31. XXXV. 198 22, to end. VII. 62 xxi. 1-24. XXXII. 196 iv. 1-42. lii. II. 63 25. XXXV. 198 43, to end. III. 65 V. 1-15. XIII. 71 ACTS. 16, to end. XIV. 71 i. 1-3. IX. I. 204 vi. 1, 2. IV. III. 101 4, 5. VIII. xxxm. 197 3-14. IV. 101 6-12. XXXIV. 197 15. V. 102 13, 14. IX. I. 201 16-21. VI. 103 15, to end. IL 204 22, to end. VIII. 104 ii. 1-13. , , III. 205 vii. 1. VIII. 104 14-36. . , IV. 205 2-10. V. II. 117 37-41. V. 206 11-52. III. 118 42, to end. VI. 206 53. IV. 119 iii. 1-10. VII. 207 viii. 1-11. IV. 119 11, to end. VHI. 207 12-20. V. 120 iv. 1-7. , , IX. 208 21, to end. VI. 120 8-22. X. 208 IX. 1-34. XIX. 127 23-31. XI. 209 35, to end. XX. 128 32, to end. , , XII. 209 X. 1-21. XX. 128 V. 1-10. XIII. 209 22-38. XXI. 129 11-16. XIV. 210 39, to end. XXII. 130 17, part of 21. XV. 210 xi. 1-16. XLI. 140 Part of 21-23. XVI. 210 17-46. XL VI. 144 34, to end. XVII. 211 47, 48. XLVII. 145 vi. 1-6. XVIII. 211 49-52. XLVIII. 145 7. XIX. 212 53. XLIX. 145 8-14. XX. 212 54. L. 145 15. XXL 212 55, to end. LI. 145 vii. 1-50. XXI. 212 xii. 1-11. LII. 145 51-53. XXII. 214 12-18. LIII. 146 54, to end. XXIII. 214 19. vi. I. 148 viii. Part ofl. XXIII. 214 20-43. V. 149 Part of ] . XXIV. 215 44, to end. VI. 150 2. XXIII. 214 xiii. 1. XXX 167 3. XXIV. 215 2-16. XXXI. 167 4. ,, XXX. 210 17-30. XXXII. 168 5-13. XXV. 215 31, to end. XXXIII. 169 14-17. , , XXVI. 215 xiv. XXXV. 170 18-24. XXVII. 215 XV. 1-8. XXXVII. 171 25. xxvni. 216 9, to end. XXXVIII. 172 26, to end. XXIX. 216 xvi. 1-4. XXXVIII. 172 ix. 1-9. XXXI. 217 5, to end. XXXIX. 172 10, part of 19. XXXII. 217 INDEX THE SECOND. *447 SCKIPTCRE. ACTS. is. 19-30. 31. 32, to end. X. 1-16. 17-33. 34-43. 44, to end. xi. 1-18. 19-21. 22-24. 25, 26. 27, to end. xii. 1, -part o/19. Pt. 0/19-24. 24. 25. xiii. 1-3. Part of A. Part of 4-12. 13. 14-50. 51, 52. xiv. 1-5, part of 6. Part of 6. 7. S-19,pt. of 20. Part of 20. 21-23. 24, 25. 26, to end. XV. 1, 2. 3-29. 30-35. 36. 37, to end. xvi. 1-3. 4,5. 6. 7-10. Part of 11. Part of 11. 12, to end. xvii. 1-9. 10-14. 15, to end. xviii. 1-5. 6-11. 12-17, pt. 18. Part of 18. 19. 20-22. 23. 24, to end. xix. 1-iO. 11-20. 21, part of 22. Pt. 22, to end. XX. 1. 2, part of 3. Part 0/3,4,5. 6-12. 13, 14. Part of 15. Part of 15. Pt. 15, to end. xxi. 1-3. 4-6. 7. 8-14. 15-26. 27-36. 37, to end. xxii. 1-21. 22. 23-29. PLACE IN ARRANGEMENT. Part. Section. Page. 217 IX. XXXIII. XXXV. 218 XXXIV. 218 I. 219 II. 219 III. 220 IV. 220 V. 221 VI. 221 VII. 222 VIII. 222 X. 223 IX. 222 XI. 223 XII. 223 XIII. 223 xi. I. 224 II. 224 III. 224 IV. 224 V. 225 VI. 226 VI. 226 VIII. 227 VII. 226 VIII. 227 IX. 227 X. 227 XI. 227 XII. 228 XIII. 228 XIV. 229 XIl. I. 229 II. 230 III. 230 II. 230 IV. 230 V. 230 VI. 230 VII. 230 VIII. 231 IX. 232 XI. 238 XII. 238 XIII. 239 XV. 243 XVII. 246 XIX. 248 XX. 248 XXI. 248 xiii. I. 249 II. 249 III. 249 IV. 250 V. 250 VII. 268 VIII. 269 X. 275 XII. 289 XIV. 314 XV. 315 XVI. 315 XVII. 315 XVIII. 315 XIX. 316 XX. 316 XXI. 316 XXII. 316 XXIII. 317 XXIV. 317 XXV. 318 XXV. 318 XXVI. 319 XXVII. 319 SCRIPTURE. ACTS. xxii. 30. xxiii. 1-10. 11. 12, to end. xxiv. 1-21. 22, to end. XXV. 1-12. 13-22. 23, to end. xxvi. xxvii. 1. o 3; 4. 5-8. 9-13. 14, to end. xxviii. 1-10. 11, to pt. 14 Pt. of 14-16 17-29. 30, 31. 1. u 111. IV. ROMANS. 1-7. 8-17. 18, to end. 1-3. 4-10. 11-16. 17-24. 25, to end. 1-8. 9-20. 21-26. 27, to end. 1-12. 13-22. 23, to end. V. 1-11. 12, to end. vi. 1-11. 12-14. 15-18. 19, to end. vii. 1-6. 7-12. 13-24, part 0/25. Part 0/25. viii. 1-4. 5-11. 12-17. 18-23. 24-28. 29, to end. 1-5. 6-9. 10-13. 14-18. 19-29. 30, to end. 1-3. 4-13. 14, 15. 16, to end. 1-6. 7-10. 11-16. 17-24. 25-32. 33, to end. 1-8. 9, to end. xiii. 1-10. IX. XI. XII. PLACE IN ARRANGEMENT. XIV. XIII. Section. XXVIII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXV. XXXVI. I. II. III. IV. V. VI. VII. VIII. IX. XV. XIII. Pao-e. 319 319 320 320 321 322 322 323 323 323 325 325 325 325 325 326 327 327 327 328 359 289 290 290 291 291 291 292 292 292 293 293 294 294 295 295 295 296 296 297 297 297 298 298 299 299 299 300 300 300 301 301 302 302 302 303 303 304 304 304 305 305 305 306 306 307' 307 308 308 308 309 1 448* INDEX THE SECOND. SCRIPTURE. PLACE IN ARRANGEMENT. SCRIPTURE. PLACE IN ARRANGEMENT. ROMANS. PaH. Section. Page. 310 II. CORINTH. Part. Section. Page. 281 xiii. 11, to end. XIII. xin. vii. 2-4. XIII. XI. xiv. 1-12. 310 5, to end. , , 281 13, to end. 311 viii. 1-15. , , 282 XV. 1-7. 311 16, to end. 283 8-13. 311 ix. 1-5. , , 283 14, io end. 312 6, to end. ., 283 xvi. 1-16. 313 X. 1-6. 284 17-20. 314 7-11. , , 284 21, to end. 314 12, to end. , , 285 xi. 1-6. 285 1. CORINTH. 7-15. 285 i. 1-3. XIII. VI. 250 16, to end. , , 286 4-9. 251 xii. 1-6. , , 287 10-16. 251 7-11. 287 17, to end. 251 12, to end. , , 287 ii. 1-5. 252 xiii. 1-4. 288 6, to end. 252 5-10. 288 iii. 1-9, part of 30. 253 11, to end. 289 Part of 10-15. 253 16, to end. 254 GALATIANS. iv. 1-5. 254 i. 1-5. xn. X. 232 6-13. 254 6-10. .. 232 14-17. 254 11, to end. 233 18, to end. 255 ii. 1-10. 233 V. 255 11, to end. 233 vi. 1-8. 256 iii. 1-5. 234 9, to end. 256 6-18. 234 vii. 1-17. 256 19, to end. 235 18-24. 257 iv. 1-11. 235 25, to end. 257 12-20. 235 viii. 258 21, to end. 235 ix. 1-14. 259 V. 236 15, to end. 259 vi. 1-10. 237 X. 1-12. 260 il, to end. 238 13-22. 260 23, to end. 261 EPHESIANS. xi. 1. 261 i. 1-14. XIV. X. 329 2-16. 261 15, to end. .. , , 329 17, to end. 262 ii. 1-10. 330 xii. 1-30. 262 11, to end. 331 31. 263 iii. 1-12. 331 xiii. 263 13, to end. 332 xiv. 1-25. 264 iv. 1-6. 332 26, to end. 265 7-16. 333 XV. 1-11. 265 17-24. 333 J2-22. 266 25^30. 334 23-28. 266 31, to end. 334 29-34. 266 V. 1-14. 334 35-44. * 267 15-20. 335 45-49. 267 21, to end. 336 50, to end. ' 267 vi. 1-9. 336 xvi. 1-4. , , 267 10-20. 337 5, to end. •• 268 21, to end. 337 II. CORINTH. PHILIPPIANS. i. 1, 2. XIII. XI. 275 i. 1-11. XIV. XI. 338 3-7. 275 12-20. 338 8-11. 275 21, to end. 339 12-14. 276 ii. 1-11. 340 15, to end. 276 12-16. 340 ii. 1-4. 276 17, to end. 341 5-11. 277 iii. 1-11. 342 12, to end. 277 12-16. 342 iii. 1-6. 277 17, to end. 343 7, to end. 278 iv. 1. 343 iv. 1-6. 278 2-9. 343 7-11. 278 10-20. 344 12, to end. 279 21, to end. 344 V. 1-10. 279 11-15. 279 COLOSSIANS. 16, to end. 280 i. 1-14. XIV. xn. 345 vi. 1-10. 280 1.5-23. 346 11, to end. 281 24, to end. , , 346 vii. 1. 281 ii. 1-7. •• •• 347 INDEX THE SECOND. *449 SCRIPTURE. PIACE IN ARRANGEMENT. SCRIPTURE. PLACE IN ARRANGEMENT. COLOSSIANS. Part. Section. Page. 347 TITUS. -Part. Section. Page. 247 ii. 8-15. XIV. XII. iii. 1-8. XII. XVIII. 16-19. . , 348 9. 248 20, to end. 348 10, 11. 248 iii. 1-11. 348 12-14. 248 12-17. 349 15. , , 248 18, to end. 349 iv. 1. 350 PHILEMON. 2-6. 350 1-7. XIV. XIII. 351 7, to end. 350 8, to end. •• •• 352 I. THESS. HEBREWS. i. 1-4. XII. XIV. 239 i. 1-3. XV. I. 360 5, to end. 240 4, to end. , , 360 ii. 1-13. 240 ii. 1-5. 361 14, to end. 240 &-9. 361 iii. 1-5. 241 10, to end. 362 6, to end. 241 iii. 1-6. 363 iv. 1-12. 241 7, to end. 363 13, to end. 242 iv. 1-13. 364 V. 1-11. 242 14, to end. 304 12, to end. 243 v. 1-10. 365 11, to end. 366 II. THESS. vi. 1-3. 366 i. 1, 2. XII. XVI. 243 4-12. 366 3-5. 244 13, to end. 367 6, to end. 244 vii. 1-10. 367 ii. 1-12. 244 11-17. 368 13, to end. 245 18-24. 368 iii. 1-5. 245 25, to end. 369 6, to end. 245 viii. 1-5. 369 6, to end. 370 I. TIMOTHY. ix. 1-10. 370 i. 1, 2. XIII. IX. 269 11-15. 371 3, 4. 270 16-22. 371 5-W, pt. of 11. 270 23, to end. 372 Partll, 12-17. 270 X. 1-4. 372 18, to end. 270 5-10. 373 ii. 1-7. 270 11-18. 373 8, to end. 271 19-25. 373 iii. 1-7. 271 26-31. 374 8-13. 271 32, to end. 374 14, to end. 272 xi. 1-7. 375 iv. 1-11. 272 8-19. 375 12, to end. 272 20-31. 376 V. 1-16. 273 32, to end. 377 17, to end. 273 xii. 1, 2. 377 vi. 1, 2. 274 3-13. 377 3-10. 274 14-17. 378 11-16. 274 18-24. 379 17-19. 274 25, to end. . , 379 20, to end. 275 xiii. 1-6. 379 7-16. 380 II. TIMOTHY. 17-21. , , 380 i. 1, 2. XV. XII. 386 22, to end. 381 3-12. • • 386 13, to end. 387 JAMES. ii. 1-7. 387 i. 1-12. XIV. XIV. 353 8-13. 888 13-18. 353 14-21. 388 19, to end. 354 22, to end. . , 389 ii. 1-13. 354 iii. 1-5. . , 389 14, to end. 355 6-9. 389 iii. 1-12. 356 10, to end. 390 13, to end. - 356 iv. 1-8. , , 390 iv. 1-10. 357 9-15. 391 11, 12. 357 16-18. 391 13, to end. 358 19, to end. 391 V. 1-6. 358 7-12. 358 TITUS. 13, to end. 359 i. 1-4. XII. XVIII. 246 5-9. , , 246 I. PETER. 10, to end. , , 246 i. 1, 2. XV. XIII. 391 ii. 1-8. , , 247 3-12. , , 392 9, to end. 247 13-21. . 392 VOL. II. *57 *LL* 450* INDEX THE SECOND. SCRIPTURE. PLACE IN ARRANGEMENT. SCRIPTURE. PLACE IN ARRANGEMENT. I. PETER. P art. Section. Page. 393 REVELATION. Part. Section. Page. 408 i. 2ii, to end. 5 :y. XIII. ii. 12-17. XV. XVIII. ii. 1-10. . . 393 18, to end. 409 11-17. . . 394 iii. 1-6. 409 18, to end. . . 394 7-13. 410 iii. 1-7. . . 395 14, to end. 410 8-17. . . 395 iv. 410 18, to end. . 396 V. 1-3. 411 iv. 1-6. . 396 4, to end. 411 7-11. . 396 vi. 1, 2. 412 12, to end. . • 397 3, 4. 412 V. 1-4. . . 397 5, 6. 412 5-11. * • • 398 7, 8. 412 12, to end. • 398 9, 11. 12, to end. 412 413 II. PETER. vii. 413 i. 1-11. X V. XIV. 399 viii. 1-5. 414 12, to end. . 399 6, 7. 414 ii. 1-9. . 400 8, 9. 414 10-16. • 401 10, 11. 414 * i7, to end. • 401 12! 415 iii. 1-7. . 402 13. 415 8-13. , . 402 ix. 1-11. 415 14, to end. .. 403 12, to end. X. 416 416 I. JOHN. xi. 1-14. 417 i. 1-4. X V. XIX. 430 15-18. 417 5, to end. - 430 19. 418 ii. 1-6. . 430 xii. 418 7-17. • • • 431 xiii. 1-10. 419 18, to end. > • 432 ]], Jo end. 419 iii. 1-8. ■ * 433 xiv. 1-13. 420 9-17. . 433 14, to end. 420 18, to end. . 434 XV. 1-4. 421 iv. 1-6. , 434 5, to end. 421 7, to end. • • 435 xvi. 1. 421 V. 1-12. , 436 2. 421 13, to end. . 436 3. 4-7. 421 422 II. JOHN. 8, 9. 422 1-3. X V. XIX. 437 10, 11. 422 4, to end. . 437 12-16. 17, to end. 422 423 III. JOHN. X V. XIX. 438 xvii. xviii. 423 424 JUDE. xix. 1-10. 425 1, 2. X V. XV. 403 11, to end. 425 3-11. • .- . 403 XX. 1-6. 426 12-16. - 404 7, to end. 426 17-23. . . 405 xxi. 1-4. 427 24, to end. • 405 5-8. 9, to end. 427 427 REVELATION. xxii. 1-9. 428 i. 1-3. X V. XVIII. 407 10-15. 428 4-8. . 407 16-19, part 9, to end. . 407 0/20. 429 ii. 1-7. . . • 408 Part of 20, 8-11. • 408 and 21 . 429 *451 INDEX THE THIRD, SHOWING THE PLACE IN THE TEXT WHERE THE NOTES ARE REFERRED TO, THE SUBJECT UPON WHICH THEY ARE WRITTEN, AND THE PAGE IN WPIICH THEY ARE TO BE FOUND. No. of Note. 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 ' 33 I 34 ! 35 j 36 37 ! 38 ! 39 40 i ^2 43 I 44 45 46 47 **48 48 49 II. lii. IV. V. VI. VII. vir. VIII. IX. IX. X. XI. XII. XIII. xiv. XV. XVI. XVII. XVIII. XIX. SUBJECT. 47 47 47 47 47 48 48 49 4J 49 40 50 50 51 51 51 51 51 51 51 51 51 52 52 52 53 53 53 53 54 54 54 54 54 54 •54 54 55 55 55 55 55 56 56 56 56 56 57 57 57 Mark i. 1 . On the place of this verse Luke i. 1-4. On the place of these verses, and on St. Luke's Gospei Luke i. 2, Disscrtat.io;: oii the Logos John i. l.'i-lB. Oh the arrangement of these three verses On tile Miraculous Events which preceded the Birth of the Messinli. On the Doctrine uf tile Miraculous Conception On the Salutation of Mary Luke i. o:- Luke i. 41... Luke i. 4G-.55 Luke i. 74 Matt. i. 1 S Matt. i. Mcitt. i. Iilatt. i. Luke ii. Luke ii. On Prophetic Dreams. Page of Notes. Luke ii. 2 Luke ii. -5 On the Genealogies of Christ Luke i. and ii Matt. ii. 17 On the Ano-els appearing to the Shepherds Luke ii. 21, Luke ii. 24 Luke ii. 26 Luke ii. 34 On the Return of the Holy Family to Bethlehem. Matt. ii. 3 Matt. ii. 6 On the Visit of the Magi Matt. ii. 12 On the Flight of Joseph and Mary into Egypt.. . Matt. ii. 15 On the Slaughter of the Children at Bethlehem. Matt. ii. 16 Matt. ii. 20 Matt. ii. 22 Matt. ii. 23 Luke ii. 41, to the end. Luke iii. 2 Mark i. 4 Luke iii. 3 Mark i. 2 Mark i. 5 , On the Period that elapsed between the Commencement of the Ministry of John and the Baptism of Christ On the Commencement of Christ's Ministry Matt. iii. 15. On the Baptism of Christ.. , *2 *4 *4 *4 *16 *17 *18 *23 *24 *24 *25 *25 *25 *25 *26 *27 *27 *27 «28 *28 *28 *33 *34 *34 *35 ^35 *35 *36 *36 *36 *37 *37 *39 *39 *39 *40 *41 *41 *42 *42 *42 *43 *43 *43 *44 M4 •45 *46 *46 452* INDEX THE THIRD. No. of Note. 50 51 52 53 54 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Iff 17 18 19 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 PART. SECTION. Page of Text. 57 57 58 58 58 59 59 59 59 59 59 59 60 60 60 60 60 60 60 62 62 62 62 62 63 63 63 63 63 63 64 64 64 65 65 65 65 65 65 65 65 66 66 66 66 66 67 67 68 68 69 69 69 70 71 71 71 71 72 72 72 73 73 74 74 75 75 SUBJECT. Fare of Notes. I. 11. iii. XIX. XX. I. if. iii. iv. V. VII. viii. i'. fi. iii. IV. V. VI. vii. VIII. IX. X. xi. XII. XIII. xiv. XV. XVI. XVII. XVIII. XIX. Matt. iii. 16 *47 On the Temptation of Christ *47 - Luke iv. 5 *51 Luke iv. 13 *51 On the Difference in the order of the Temptations as related by St. Matthew and St. Luke *51 On the Further Testimony of Jolin the Baptist *53 John i. 25 *54 John i. 28 *54 John i. 29 *55 John i. 30 *55 John i. 31 *55 John i. 36 •"56 John i. 42 *56 John i. 51 *56 On the order of the Events in this and the following Sections. John ii. 1. On the Miracle at the Marriacre at Cana *57 *57 On Ijampe's interpretation of John ii. 1—11 *61 John ii. 12 *61 On the Buyers and Sellers being driven from the Temple On the final Testimony of John the Baptist to Christ John iii. 29 *61 *62 *62 John iii. 34 *63 On the Place of this Section *63 On the Imprisonment of John the Baptist *63 On the Place of this and the following Sections, and on the Commencement of Christ's more public Ministry *63 Luke iv. 14 , *64 Matt. iv. 15 *65 On Christ's Conversation with the woman of Samaria. John iv. 1-42 *65 John iv. 2 *65 John iv. 5 *66 John i\r. 20 *66 John iv. 25 *66 John iv. 35 *66 On the Place of this Section *66 On the Healing the Nobleman's Son at Capernaum. John iv. 43, to the end *67 On Christ's Visit to Nazareth *68 Luke iv. 16 *68 *68 Luke iv. 18. On Christ preaching in the Synagogue at Nazareth. On the Nazareth Prophecy. Isaiah Ixi. 1 and 42 ^=68 *69 Luke iv. 23 *69 *70 Luke iv. 31, 32 *70 On the Place of this Section *70 *71 On the Types of the New Testament •>^2 *73 On the Place of this Section - *77 *77 Matt viii. 17 On the Meaning of Isaiah liii. 4—12 *78 On the Place of this Section, and on the Cure of the Leper.. . Mark i . 44 *79 *80 On the Place of this Section, and on the Power of Christ to *80 On the Place of this Section, and on the Calling of Matthew. On the Number of Passovers during our Lord's Ministry John V. 4. On the Healing of the Impotent Folk at the Pool *81 *81 *84 John V 8 *84 John V 17 *84 On Mr. Mann's opinion as to the place of the 5th and 6th *85 On the Plucking the ears of Corn *85 *86 Mark ii 26 *87 On the Place of this Section • *87 On the Place of this Section, and on the Casting out of the Unclean Spirits • *87 Luke vi. 12 *88 On the Place of this Section, and on the Sermon on the Mount *88 Matt. v. 9 *89 INDEX THE THIRD. *453 No. of ■ Note. 44 45 46 47 48 49 50 51 52 53 54 55 56 5r 58 59 60 01 62 63 64 65 66 67 69 70 71 1 2 3 4 5 6 III. 9 10 11 12 13 14 15 16 17 IS 19 20 21 22 23 24 25 26 27 28 1 2 3 6 7 8 9 10 11 IV. XIX. XX. XXI. XXII. XXIII. xxiv. XXV. XXVI. XXVIII. XXIX. XXX. xx'xi. XXXIV. XXXV. XXXVI. XXXVIII. I. II. IV. V. VI. viii. IX. X. XV. XVI. XVII. xix. XX. XXI. I. II. I'li. IV. V. VI. 76 76 76 76 77 80 81 81 81 82 83 82 82 83 83 84 84 84 80 86 86 86 87 89 91 92 94 97 97 98 99 99 99 101 101 102 102 103 103 104 106 107 107 110 110 110 111 111 111 112 114 114 115 115 116 117 117 117 118 118 139 119 119 120 121 121 SUBJECT. Matt. V. 13 Matt. V. 14 Matt. V. 22 On the Gospels being written in the Greek language Matt. vi. 9, &c On the Place of this Section On the Place of this Section, and on the Raising to Life the Widow's Son at Nain Luke vii. 15 On the Place of this Section, and on the Message of John the Baptist to Christ Matt. xi. 5 Matt. xi. 11 Matt. xi. 12 On the Place of this Section On the Place of this Section On tlie Arrangement of the Events recorded in this and the following Section On the Place of this Section On the Address of our Lord to the Pharisees On the Place of Mark iii. 19-21 On the Place of this Section Matt. xii. 50 On the Place of the Event related in this Section On the Arrangement of this Section Mark iv. 2 On the Arrangement of this and the remaining Sections in this Part On the Phrase The Kingdom of Heaven Matt. viii. 20 ". On Christ's healing the Gadarene Demoniac On an opinion of Michaelis respecting the Gospel of St. Matthew On the Arrangement of the Sections of this Part On the Christian Ministry and the Mission of the Twelve Apostles Matt. X. 27 Matt. X. 29 Matt. X. 40 On the Death of John the Baptist On the Miraculously Feeding of Five Thousand Matt. xiv. 16 Mark vi. 43 On Christ's Praying alone On Christ's 'Walking on the Sea Matt. xiv. 33. Of a truth thou art the Son of God ! John vi. 35. I am the Bread of Life Matt. XV. 3. Why do ye transgress the Commandment of God by your Tradition ? On the Healing of the Syro-phcenician Woman Matt. XV. 26 On the opinions of the Jews respecting the Character of the Messiah On the Confession of St. Peter. Matt. xvi. 16 On the Meaning of Matt. xvi. 19 On our Lord's explicit Declaration of the Nature of his King- dom Mark ix. 1 On the Transfiguration Matt. xvii. 9 On Christ's Foretelling his Death and Resurrection. On Christ's Paying Tribute. Matt. xvii. 24, &c On the Disciples' Dispute for Superiority Mark ix. 49 Matt, xviii. 20 , On the Mission of the Seventy On the Number Sevent}' On the Place of this Section John vii. .5 On the Place of this Section John vii. 42 John vii. 48 On the Genuineness of this Section John viii. 12 John viii. 58 I John viii. 58 Page of Notee. *-89 '90 *90 ■*91 *91 *91 '92 *92 *93 *93 *93 *94 *94 *94 *94 *95 *95 *96 *96 *96 *96 *96 *97 *97 *98 *99 *99 *99 *100 *100 «105 *105 *105 *105 *105 *105 *105 ■'107 *107 *107 *107 *107 *108 *108 *109 *110 *112 *1]4 *115 *115 *118 *1]9 *11!) *1]!) *120 *121 *121 *]21 *12] *122 *122 ■''■122 *122 *1 22 *123 *]23 *123 454* INDEX THE THIRD. No. of Note. 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 38 •'• 39 40 1 VI. 2 3 4 o 6 7 8 '9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 .. 25 26 , , 27 28 , , 29 , , 30 31 , , 32 , , 33 34 , , 35 1 VII. 2 3 4 , , 5 6 / .. 9 10 11 VII. viii. IX. X. xviii. XIX. XXIII. XXX. XXXI. XXXII. XXXIV. XXXV. XXXIX XL. XLI. XLII. XLIV. XLVI. XLVII. XLVIII. LII. Llil. III. V. viii. IX. XII. XIII. XV. XVII. XVIII. XIX. XX. XXI. xxiv. XXVII. XXVIII. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XLII. XLIII. I. III. rv. V. VII. IX. Page I of Teiu 121 121 122 122 122 122 127 127 127 127 130 134 134 135 136 136 138 139 140 140 140 142 144 145 145 145 145 147 147 148 148 148 149 149 149 150 151 151 151 153 155 157 159 159 159 159 160 163 163 165 166 166 167 167 168 169 169 169 170 170 171 175 175 176 177 179 179 179 179 179 179 180 180 181 181 SUBJECT. On the Places of these Sections, (vii. -xviii.). On the Return of the Seventy — Luke X. 26 Luke X. 29 On the Place of this Section Luke X. 42 Luke xiii. 19 On the Restoring a Blind Man to Sight John ix. 2 John ix. 6 , On the Place of these Sections, xxiii.-xxxix , On the Place of this Section On the Place of this Section On the Place of these Sections, xxxii. and xxxiii On Christ's Journey to Jerusalem On the Place of these Sections, xxxv.-xxxviii On the Place of this Section Matt. xix. 28 Matt. XX. 16 On the Time and Place of this Section On Christ's Predicting his Sufferings and Death On the Healing two Blind Men at Jericho On the Resurrection of Lazarus John xi. 48 John xi. 51 On the Time of the Anointing of our Lord at Bethany On the Precious Ointment On Zechariah ix. 9 John xii. 16 On Christ's Entry into Jerusalem Matt. xxi. 9 Mark xi. 10 On the Casting out of the Buyers and Sellers from the Temple, On the Greeks desiring to see Christ, John xii. 20 On the " Bath Col," or Voice from Heaven On the Cursing the Barren Fig-tree Mark xi. 13 Christ again casts the Buyers and Sellers out of the Temple... Mark xi. 23 Matt. xxi. 42 Luke XX. 27 Matt. xxii. 42 Matt, xxiii. 26 Matt, xxiii. 37 Matt, xxiii. 38 Mark xii. 42 On the Destruction of Jerusalem Matt. xxiv. 36 Matt. xxiv. 43 Matt. XXV. 34 Luke xxii. 2 On the Betrayal of Christ On the Question, whether our Lord ate the Passover immedi- ately before the Institution of the Eucharist John xiii. 5 Matt. xxvi. 24 Matt. xxvi. 25 Luke xxii. 32 Luke xxii. 38 On the Institution of the Eucharist Matt. xxvi. 29 John xiv. 31.. . . Matt. xxvi. 36 On Christ's Agony John xviii. 6 John xviii. 13 Matt. xxvi. 64 Matt. xxvi. 65 Matt. xxvi. 65 On the Place of this Section Matt. xxvi. 68 On Peter's Denial of Christ On the Time of the Cockcrowing Luke xxii. 59 On the Place of this Section On the Death of Judas INDEX THE THIRD. *455 f Pa^e Note. PART SECTION. of Text. 12 VII. IX. 181 13 •• X. 182 14 XI. 183 15 XII. 183 1(3 XIII. 183 17 XIV. 184 18 XV. 184 19 184 ao 184 21 , , 184 22 XVI. 185 23 XVII. 186 24 186 25 XIX. 186 26 .. XXI. 187 27 XXIII. 188 23 188 29 .. 188 1 VIII. I. 189 2 .. . , 189 3 .. , 189 4 • • II. 190 5 IV. 190 fi V. 190 7 VI. 190 8 VII. 190 9 VIII. 191 10 IX. 191 n .. X. 191 12 191 13 XII. 191 14 XIII. 192 15 XIV. 192 16 . , 192 17 XV. 192 IS XVI. 192 19 XVII. 192 20 192 21 , . 192 22 XVIII. 193 23 XIX. 193 24 XX. 193 25 XXI. 193 26 XXII. 193 27 XXV. 194 •2B XXVI. 194 29 , , 194 30 XXVII. 195 31 XXX. 196 32 196 33 .. •• 196 34 XXXI. 196 a5 196 36 XXXII. 196 37 196 38 197 39 XXXIII. 197 40 XXXIV. 197 41 197 42 198 43 198 44 XXXV. 198 1 TX. 199 2 II. 204 3 204 4 , , 204 5 .. 205 6 205 7 I'li. 205 8 .. 205 9 205 Matt, xxvii. 9 On the Question, wliether the Jews, at the time of Christ, had the power of inflicting Capital Punishment Luke xxiii. 12 On the Release of Barabbas John xviii. 40 Matt, xxvii. 25 On Mark xv. 25. and John xix. 14-16 On the Purple Robe, John xix. 2 On the Crown of Thorns Jolm xix. 9 Mark xv. 21 On Matt, xxvii. 34. and Mark xv. 23 On the Superscription on the Cross On the Necessity of the Atonement On Clirist's Answer to the Penitent Tliief. On our Lord's Exclamation when on the Cross John xix. 30 John xix. 30 On the Burial and Resurrection of our Lord Mark xv. 42 Matt, xxvii. 60 On the opinion that " Two parties of Women visited the Sepulchre." Matt, xxvii. 61 On the Guard of Soldiers Mark xvi. 1 On the Time when the Women set out for, and arrived at, the Sepulchre Matt, xxviii. 2 Matt, xxvii. 52, 53 On the Punctuation of this Section Mark xvi. 4 On the Form and Dimensions of the Jewish Sepulchres Mark xvi. 8 John XX. 3 John XX. 8 John XX. 11 John XX. 12 On the Resurrection. Mark xvi. 9 John XX. 16 John XX. 17. On the words, " Touch me not." John XX. 18 Matt, xxviii. 13 Luke xxiv. 1 Luke xxiv. 9, 10 On the Genuineness of Mark xvi. 10, to end On the Place of Luke xxiv. 12 On the Arrangement of these Sections Luke xxiv. 21 Luke xxiv. 34 Mark xvi. 14 John XX. 26 John XX. 28. On the Exclamation of St. Thomas, and on the word Uooaxvriw Matt, xxviii. 17 Matt, xxviii. 18 John xxi. 1-24 John xxi. 14 John xxi. 18. Acts i. 4 On the Arrangement of this Section On the Arrangement of this Section Acts i. 8 Actsi. 12 John XX. 30. On the Visible Ascension in each of the tliree Dispensations Preliminary Observations On the Appointment of Matthias Acts i. 19 Acts i. 20 Acts i. 24. On the Divinity of Christ Acts i. 25 On the Descent of the Holy Ghost on the Day of Pentecost... Acts ii. 1 Acts ii. 1 Pa»e of Notes. *169 *170 *174 *175 *175 *175 *175 *177 *178 *178 *178 *178 *179 ^181 *183 *183 «184 *184 *1S5 *196 ^196 *196 *200 *200 *-200 *201 *202 *202 *203 *204 *204 *206 *206 *206 *207 *207 *208 «208 *209 *209 «209 ^210 *210 «210 *211 *211 *211 *211 *212 *212 *212 *213 *213' *213 *213 *214 *214 «214 *214 *215 «215 «215 199 ^217 *218 *218 «219 *220 *220 *223 *224 456* INDEX THE THIRD, No. of Note. 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 3; 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 50 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 IX. III. IV. VI. viii. IX. X. XI. XII. XIII. XIV. XVI. XVII. xviii. xix. XX. XXI. XXII. XXIII. xxiv. XXV. XXVI. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. I. lii. VI. VII. VIII. IX. Page of Teit. 205 205 206 206 206 207 207 207 207 207 207 208 208 209 209 210 210 211 2U 211 211 212 212 2J2 212 212 213 214 214 214 214 214 215 215 215 215 215 215 216 216 216 216 216 216 216 216 217 217 217 217 217 217 217 217 217 217 217 218 218 218 2] 8 218 218 219 219 220 220 220 221 222 222 222 Acts ii. 13 Acts ii. 14 Acts ii. 27 Acts ii. 33 Acts ii. 45 Acts ii. 46 Acts iii. 17 Acts iii. 19 Acts iii. 20 Acts iii. 21 Acts iii. 22. On the Parallel between Moses and Christ Acts iv. 6 Acts iv. 19 Acts iv. 28 Acts iv. 37 Acts V. 4 On the Arrangement of Acts v. 11-16 Acts V. 28 Acts V. 34 Acts V. 38 On the Origin and Nature of the Office of Deacon Acts vi. 5 On the Date of the Martyrdom of St. Stephen Acts vi. 9. On the Synagogue of the Libertines Acts vii. 2. On St. Stephen's Apology before the Sanhedrin.. Acts vii. 6 Acts vii. 16 Acts vii. 43. On the Star of the God Remphan Acts vii. 53. On the Meaning of the words Elg SiaTayag '^yyfXmv Acts vii. 56 Acts vii. 58 Acts vii. 58. On the Exclamation of St. Stephen Acts viii. 2 Acts viii. 1 Acts viii. 3 Acts viii. 5 Acts viii. 9 Acts viii. 17. On Confirmation Acts viii. 26 Acts viii. 27 Acts viii. 32. On the different Readings of Isaiah liii. 7, 8... . Acts viii. 33 Acts viii. 34 Acts viii. 36 Acts viii. 39 Acts viii. 4. On the Date, Design, and Original Language of St. Matthew's Gospel On the Conversion of St. Paul Acts ix. 1 Acts ix. 2 . Acts ix. 2. " Any of this way." On the Conversion of St. Paul, Acts ix. 3 Acts ix. 5 Acts ix. 7 Acts ix. 8 Acts ix. 9. General Observations on Conversion Acts ix. 15 Acts ix. 20 Acts ix. 25 Acts ix. 26 Acts ix. 41 Acts ix. 43 On the Rest of the Primitive Churches from Persecution Acts ix. 31. On the State of the Primitive Church, and on the Apostolic Office On the Proselytes Acts X. 10 Acts X. 35 Acts X. 36 Acts X. 40 Acts xi. 19 On Barnabas's Journey to Antioch Acts xi. 26. On the Christian Designation On the Government of the Church of Jerusalem after the Herodian Persecution, and on the Episcopate of St. James. . . IJNDEX THE THIRD. *4l No. of Nole. 10 .11 12 13 14 15 16 17 18 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 23 29 30 31 32 33 34 35 36 1 2 PART. SECTION. Pa,e Text. 222 222 223 223 223 223 223 223 223 224 224 224 224 225 22.5 225 225 225 225 226 226 227 227 227 227 228 228 228 229 22;) 229 230 230 230 230 230 231 231 232 232 234 234 235 235 235 236 236 233 239 239 239 239 239 243 243 244 244 244 245 245 246 246 247 248 248 249 249 249 SUBJECT. *280 *282 ^^282 *288 *288 *289 *289 *289 *291 *291 *292 *293 *293 *293 *297 *297 *297 *298 *298 ^299 *299 *300 *300 *300 *300 *300 *300 *301 *302 *305 *3]3 *313 *313 *313 *3]3 *313 *314 *314 *316 *316 *329 *330 *330 *330 *331 *331 *331 *331 *334 *336 *337 *337 *337 *338 *339 *339 *339 *339 *343 *343 *343 '344 *346 *346 *346 *347 *347 *347 X. xi. XII. xiii. IX. X. xi. XIII. I. III. V. VII. I'x. XIII. XIV. I. II. lii. VI. VIII. IX. X. x'ii. xiii. xiv. XVI. XVII. XVIII. xix. XXI. II. Acts xii 10 . . . . . On the Question concerning St. Peter's Visit to Rome, and the Writintr of St. Mark's Gospel On the Arrano"ement of tliis Section Acts xi. 27 Acts xi 30 On the word J^vcshijtcr Acts xii 23 On the Time when St. Paul was appointed to the Apostolate. . Acts xii. 25 Acts xiii. 3. On the Occasion of St. Paul and Barnabas re- Acts xiii 7 * Acts xiii. 9 Acts xiii. 14. On the OiBcers and Modes of 'Worship in the Synaffocrues ••........• On the Oration of St Paul Acts xiii. 16-50 Acts xiii 27 Acts xiii 42 Acts xiii. 48. On the Systems of Calvin and Arminius Acts xiv 11 Acts xiv 12 Acts xiv 19 Acts xiv. 23 Acts XV. 5 Acts XV. 10. On the Time of the Council of Jerusalem Acts XV. 32. On the Spiritual Gifts, Titles, and Offices, in the Church of Antioch Acts XV 36 Acts XV. 39 Acts XV 41 On the Arranfrement of this Section Acts xvi. 3 Acts xvi. 11 Acts xvi 12 Acts xvi. 16. On the Nature of the Spirit of Divination in the Pythoness Acts xvii 2 General Introduction to the Epistles, and on the Epistle to the Gal. ii. 18. On St. Paul's Silence respecting the Apostolic Decree Gal. iii. 11 Gal. iii. 16 Gal. iii. 27 Gal. iv. 10 Gal. iv. 17 Gal. iv. 24 Acts xvii. 17. On St. Paul's Plan of Preachino- Acts xvii. 23. On the Altar at Athens, and the Existence of God Acts xvii. 28 Acts xviii. 2 Acts xviii. 5 On the First Epistle to the Thessalonians 1 Thess. V. 27. The Holy Scriptures intended for all On the Second Epistle to the Thessalonians 2 Thess. i. 4 2 Thess. i 7 2 Thess. ii. 12. Popery the predicted Apostacy 2 Thess. iii. 6 2 Thess. iii. 17 Acts xviii .17 On the Date of the Epistle to Titus Titus ii. 15 Titus iii. 12 Acts xviii. 18 Acts xviii. 22 Acts xviii. 24 Acts xviii. 28 VOL,. II. *58 '^JttM 458* INDEX THE THIRD. No. of Note. PART. SECTION. Page Teit. 3 XIII. III. 249 4 - . 250 5 IV. 250 6 VI. 250 7 255 8 • • 257 9 258 10 , , 261 11 263 12 VII. 268 13 IX. 269 14 271 15 X. 275 1(5 XI. 275 17 277 18 278 19 .. 279 20 281 21 • • 288 22 XIII. 289 23 296 24 , 298 25 XIV. 314 26 XVIII. 315 27 . 315 28 XX. 316 29 XXIII. 317 30 XXVII. 319 31 XXVIII. 319 32 XXX. 320 33 XXXI. 321 34 XXXII. 322 35 322 3fi XXXIII. 322 37 XXXVI. 325 1 XIV. I. 325 2 . III. 325 3 V. 326 4 326 5 , , 326 6 327 7 327 S VI. 327 9 327 in VII. 327 11 , 327 12 VIII. 327 13 X. 328 14 336 15 XL 338 If! 343 17 XII. 345 18 347 19 348 20 xiii. 351 21 351 22 352 23 352 24 XIV. 352 25 353 2fi 353 27 354 28 354 29 355 30 359 31 XV. 359 1 XV. [. 360 2 360 3 , , 364 4 364 5 3f!5 fi 366 7 370 Acts xix. 2 Acts xix. 9 Acts xix. 13 On the First Epistle to the Corintliians 1 Cor. V. 9. On tlie Erroneous Translation of this Verse 1 Cor. vii. 6. On the Plenary and Perpetual Inspiration of St. Paul 1 Cor. viii. 6 1 Cor. xi. 10 1 Cor. xii. 16 On the Shrines of Diana Brief Account of Timothy, and of the First Epistle to him.. . 1 Tim. iii. 13 Acts XX. 2 On the Date of the Second Epistle to the Corinthians 2 Cor. iii. 6 2 Cor. iii. 18 2 Cor. V. 2 2 Cor. vi. 14 2 Cor. xiii. 1. On the Meaning of the words- Tqirov rovro &Q/o^ai On the Date and Occasion of the Epistle to the Romans Rom. V. 14 Rom. vi. 23 Acts XX. 12 Acts XX. 17 Acts XX. 28 Acts xxi. 4 , Acts xxi. 26 Acts xxii. 28 On St. Paul's Declaration that he was ignorant that Ananias was High Priest, Acts xxiii. 5 Acts xxiii. 12 Acts xxiv. 5 Acts xxiv. 22 Acts xxiv. 27 Acts xxv. 11 Acts xxvii. 1 Acts xxvii. 2 Acts xxvii. 6 Acts xxvii. 14 Acts xxvii. 14. On the wind called Eurodydon Acts xxvii. 27 Acts xxvii. 40 Acts xxvii. 41 Acts xxviii. 1. On the Island of Melita Acts xxviii. 4 Acts xxviii. 11 Acts xxviii. 12 Acts xxviii. 16 On the Date and Occasion of the Epistle to the Ephesians. . . . Ephesians v. 32 On the Epistle to the Philippians Philippians iv. 3 On the Date and Occasion of the Epistle to the Colossians.. . . Colossians ii. 14 Colossians ii. 20 On the Date and Occasion of the Epistle to Philemon Philemon 1 Philemon 11 Philemon 15 On the Date and Occasion of the Epistle of St. James James i. 8 James i. 15 James i. 21 James i. 25 James ii. 10 James v. 15 On St. Luke's Gospel On the Origin and Date of the Epistle to the Hebrews Hebrews i. 3 Hebrews iv. 8 Hebrews iv. 12 Hebrews v. 7 Hebrews vi. 8 Hebrews viii. 13 INDEX THE THIRD. *459 No. of Paso Note. PART. SECTION. of Text. 370 8 XV. I. -9 , , 379 10 , , 379 11 II. 381 12 III. 384 13 IV. 384 14 V. 384 15 VI. 384 16 VII. 385 17 VIII. 385 18 IX. 385 19 X. 385 yo XI. 386 21 XII. 386 22 387 23 XIII. 391 "24 396 25 XIV. 398 26 399 27 • • 400 28 400 29 XV. 403 30 404 31 404 32 , , 404 33 XVI. 405 34 XVII. 406 35 XVIII. 407 36 , . 415 37 XIX. 429 38 437 39 438 Hebrews ix. 5 Hebrews xii. 22 , Hebrews xii. 26 On the Travels of St. Paul Same subject Same subject Same subject Same subject Same subject Same subject Same subject Same subject Same subject On the Date and Occasion of the Second Epistle to Timothy.. 2 Timothy ii. 2 On St. Peter, and on the Date and Occasion of his First Epistle 1 Peter iii. 21 On the Second Epistle of Peter 2 Peter i. ] 1 2 Peter i. 16. On the Attestation given to the Divine Mission of our Lord at his Baptism 2 Peter ii. 20 On the Epistle of St. Jude Jude 9 Jude 11 Jude 14 On the Martyrdom of St. Peter and St. Paul On the Destruction of Jerusalem On the Design and Plan of the Apocalypse : 26... On the Date and Occasion of the First Epistle of John General Remarks on the Second and Third Epistles of John... On the Third Epistle of St. John *401 *401 *401 381 384 384 384 384 385 385 385 386 386 *402 *404 *404 *406 *407 *408 *408 *409 *410 *412 M12 *412 405 406 *413 *418 *418 *422 *423 *460 INDEX THE FOURTH. Page. Abarbanel, on the Bath-Col *142 Abiathar, the High Priest, Michaelis on .... *87 Achor, valley of, a door of Hope, meaning of *65 Acclamations of the children, »&c. when Christ entered Jerusalem *140 Adam created in the image of God, but his son was born in his own image . '. *19 , Christ shown to be the second, from the Old Testament, the New Testament, and, the Jewish traditions *47 , why the second was tempted in Gethsemane *164 Adria, whei'e St. Paul was wrecked *371 yEons, of Cerintlms *11 Africanus, on the genealogy of Christ *29 Aldine MS., on a reading in *139 " Allegory, which things are an," Bishop Marsh on this passage *331 Allix, Dr. sometimes inaccurate *5 Alexandrian Jews obedient to the Sanhedrin of Jerusalem *255 Altar at Athens *334 Ananias, on his High Priesthood *366 , the nature of his crime *231 Analogy between the claims of human and divine Laws *247 Analogies in Scripture, not from chance . *230 Analysis of our Lord's address to the Phari- sees, on casting out Devils *95 Angel Jehovah, the Logos of St. John *4 Angels, renewal of their visits to man to be expected at the coming of Christ *34 " , by the disposition of," meaning of the expression *243 , present at the reconciliation as at the creation of the world *35 ascending and descending, interpreted by King as a literal prophecy *56 , the agents of the Deity *207 at the tomb of our Lord *207 attendant at the giving of the law . . . *243 , probability of their continued agency *2S0 Angel of the congregation — his duties in the Synagogue, service and qualifications *295 Angelic appearances, prove our nearness to the invisible world *207 Annas, influence of, at Jerusalem, when Christ was apprehended *166 Anointing with oil, on this custom *391 Antipater, son of Herod, probably an adviser of the massacre at Bethlehem *41 Antioch, Church of, whether St. Paul was its Apostle *291 , composed of Proselytes of the Gate *303 Antioch, well situated to become the principal Gentile Church *303 , spiritual gifts, offices, and titles, in the Church of '. . . *30.5 Apocalypse, its design, plan, &c *413 — — — , its various interpretations *413 Apollonius and Apollos, whether the same . . *347 Apostles, why chosen from the lower ranks of life *71 , chosen ^88 Page. Apostles, connected the two dispensations . . . *105 unable to comprehend the causes of Christ's death *119 , office of, well known to the ancient Jews *265 of the High Priest and Sanhedrin, meaning of *266 , when they left Judaea after the as- cension of Christ *283 , when St. Paul was appointed to the office *289 , their safety in the first persecution. "^246 , had power over other Churches .... *305 , their qualifications *305 Apostolic decree, on the "302 , spiritual meaning of *304 '■ , why not mentioned by St. Paul in his Epistle to the Galatians *329 writings early known, and widely circulated 439 Archelaus, commencement of his reign *42 , banished about the time when Christ at twelve years old went up to Je- rusalem *42 Aretas, king of Arabia, defeats the army of Herod Philip "63 Arguments in favor of Christianity, how different from those in favor of othei systems 'lUl — against Christianity have been all refuted 199 Arminians and Calvinists, in what respects they agree "299 Arnobius, on Simon Magus ^247 Articles of faith in the Church of Jerusalem ^2G4 " Ascended, I am not yet," »fec. explained. . . *]90 Ascension, place of our Lord's "215 Ascensions, three "■'2L5 Athens, wisdom of St. Paul's conduct at *3?l , on the altar there, noticed by St. Paul *334 Atonement, the chief doctrine of the Bible . . *53 , on the *1]9 , necessity of an, for sin *]81 Augustus, expression of, to Cleopatra *^>7 " Augustan band," on the *369 Auricular confession, not an apostolic custom *391 Authority of ancient writers preferable to modern conjecture *3 _ of our Lord, to preach at Nazareth *68 exercised in every stage of the Church *305 of the ministers of the early Church, not from the people, but from God... ^ *312 " Babbler," Acts xvii. 18 *332 Babylonian Jews obedient to the Jewish San- hedrin *255 Baptism, origin of, among the Jews ........ *43 , whether a permanent institution among the Jews *44 , of John, in what respects different from that of others *44 , three forms of ^44 , time of Christ's *45 , reasons and meaning of Christ's . . . *96 INDEX THE FOURTH. *461 Page. Baptism first practised as a permanent insti- tution by John "24 , typified by the preservation of Noah *4U6 , our Lords, Danzius on the attestation tlien given to his Divine Mission *408 Baptize, whj^ Christ did not "65 Barabbas, his release, how obtained ^175 Barnabas (tlie father) compares wicked men to fish ^'S Barrett, Dr. on the genealogies of Christ *3U Barrington, the first Lord, on the image of God and Adam "19 on the cessation of consciousness between death and the resurrection *92 , papers unpublished communica- ted by the late Bishop of Durham *19 , on the resurrection of the body *185 , on the earliest notion of immor- tality *227 , opinion on the proselytes, con- firmed by the most eminent theologians . . "270 , on the meaning of the word Apos- tle **290 , on the Apostolic decree 302 , on the miraculous gifts *307 , on GaJatians iii. 1(5. *330 Barrow's, Dr. Isaac, inquiry if St. Peter was ever at Rome . — = "56 Basilides, origin of his opinions *12 , nature of Iris opinions "13 , his age "12 , his errors refuted in the Second Epistle of St. John *423 Baskets, on the twelve '106 Bath-Col. its kind and degrees "142 ; defined *142 Believe, men must believe much that cannot be comprehended "19 Belsham on the miraculous conception *22 on the Epistles, reasons for esteem- ing lio-htly this work *328 '■ Benjamin shall ravin as a wolf," applied by Witsius to St. Paul *246 Benson, Mr. proposed reading of Luke ii. 2. "28 • on the last Passover *156 chronology confirmed by the prophecy of the Seventy Weeks *236 Berkeley on the non-existence of matter .... *335 Bethabara, where John baptized, the place where the ark rested *o4 " Bind and loose," meaning of these words *118 Biscoe on the power of life and death among the Jews *i70 Blastus, chamberlain of Herod, was a Roman "282 Blayney's. Dr. interpretation of Jer. xxxi. 22 *22 " Blessed with faithful Abraham." Gal. iii. 9. *330 Blind men at Jericho, &c *130 Blind Pharisee, custom alluded to *144 Blomfield, Bishop, on the Chaldee para- phrases, &c "5 , on the Messiah expect- 7 *33 ed by the Jews in the time of Christ . . . . ) *109 , on the Samaritans *66 , on IMatt. xix. 28 *129 , on the teaching of the Pharisees *14o , on tlie condemnation of Christ *167 Blood, prohibition to eat, whether now bind- ing' *304 Body of Christ after the resurrection "207 Body, resurrection of it, a mystery to be more fully revealed *208 Books burnt at Ephesus "348 Bowyer, on the expression '■ den of thieves ' *143 Br.ahmins and Budhists might be appealed to on their own principles *333 " Breathing out threatenings," a similar phrase often found in classical authors *255 Page. Brenius on the Cophinus of the Jews *106 Brethren of Christ, why not believers in his claims *122 Britain, probably visited by St. Paul 381 Bull, Bishop, his Defensio Fidei JVicceiuE, the great storehouse of argument against Uni- farianism *14 Burgess, Bishop, on St. Paul's visiting Britain 382 Burying places of the Patriarchs *240 Buyers and sellers, how often driven from the temple *14I Byrom, on the gift of tongues *222 Cainan, this name the same as Sala *30 Caiaphas, on his prophecy *132 Caligula, account of his interview with Philo *6 , not the " Man of Sin" *340 Calvin, his character ; history of his estab- lishment at Geneva *102 's interpretation of Jer. xxxi. 26 *22 Calvinistic tenets not taught in the Epistles *319 Calvinists and Arminians, in what respects they agree *299 Camel's hair, garment of, a dress of the ancient Prophets, &c *43 Campbell, &c. on Mark i. 1 *1 , on the Demoniacs "74 Candace, a common name of the Ethiopian Queens *249 Canon completed by St. John 439 Capellus on Gal. iii. 20 *330 Capernaum, why our Lord fixed on, as a residence *70 Carpocrates, his opinions *12 Carpzovius on the Logos *9 Castalio on the word " Jesus" *26 Catholic Epistles, why so called, account of*386 Causes of our Lord's condemnation *166 Popery and Mahometanism 449 the corruptions of Christianity .... 449 Celsus reproaches the Christians for calling Christ the word of God *6 Centurion's servant, healing of the *91 Ceramicus at Athens *331 Cerinthians opposed by St. John *10 Cerinthus began to disturb the Church in the time of St. John *10 , his age and opinions *]0 , origin of his opinions *11 Chaldee paraphrases attribute to " The Word," the attributes of the Angel Jeho- vah *5 " Chickens under her wings," on Dr. Hales's remarks upon *145 Children, among the Jews, required to learn a trade, and study the law at thirteen years of age *42 Chiun, meaning of this word *241 Christ and Moses, parallel between *227 genealogies of, according to St. Mat- thew and St. Luke, reconciled *28 assumed the titles given by the Jews to the Messiah *107 by what authority he preached at Naza- reth *63 commenced every important work with prayer *88 decided against the school of Scham- mai *87 declared himself the Messiah at Naza- reth *69 , deity of, peculiarly taught in the Epis- tles *317 did not separate from the public ser- vices of his countrymen *68 dines with the Pharisee, &c *94 enacted the law of Moses, and claimed dominion over it *86 entering Jerusalem, reason of "140 462* INDEX THE FOURTH. Page. Christ, events at his hirth *28 , how he dehvered himself from the people *70 in his humiliation before Pilate, de- clares himself to be the Messiah *166 known in his pre-existent state by the evil spirits *87 not to be followed for earthly pur- poses *107 , on the atonement of, upon the cross *181 , opinion of Cerinthus respecting *10 procures greater blessings than Adam has lost *363 sanctioned no error because it was popular *75 sent out the Apostles on the death of John n05 sympathizes with human sorrow *401 'the enactor of the Jewish law *105 the guide and head of the Church in its three stages *104 the Lord of angels and of men *399 the second Adam *47 , why first called Messiah *66 ,'why he did not openly declare himself the Messiah *70 , why he lived at Capernaum *70 , why not shown to all the people after his resurrection *277 , wisdom of, in refusing to work a mira- cle at Nazareth *69 Christian dispensation supported by every species of evidence which confirms the Mosaic *2C2 Christianity a system of institutions, not of theoretical opinions *238 , meaning of the word 446 , no religious system comparable to it 199 Chi'istians, how or why this name was first conferred on the followers of Christ *278 , primitive, considered the Logos and the Jehovah Angel to be the same *15 , primitive, why called i/^vg *73 , the most unlearned, know more than the ancient prophets *'93 Church, Christian, apostolic commission, its foundation *104 , history of it while Christ was upon earth *103 , criterion of the purity of a *248 , duty of every, to follow the apostolic custom in appointing officers, &c *233 government, history of the innova- tions in *102 , its four prevailing forms *102 , in tlie safety of one, in what it con- sists *240 , its first union, and purity *231 of Christ, how to be perpetuated *102 of Christ, truly catholic in the apostol- ic, and will be so in the millennial age .... *292 " Church of God," on this phrase *365 of Jerusalem gradually established. . . *237 of Rome described and censured by St. Paul *339 , its asserted supremacy un- scriptural *111 , jealousy of, among Protes- tants, just and reasonable *343 '■ , to be condemned for "its tra- ditions *108 J unaltered and unalterable.. *342 Church service, how altered at the Reforma- tion *3] 6 Churches in the time of the Apostles, on the *225 , rules for their government *.346 Chuza, Herod's steward, supposed to be the nobleman at Capernaum *67 Circumcision not necessary to a sojourner among the ancient Jews *271 , reason of Christ's *35 Clarke, Dr. A., on the demoniacs *74 genealogy of Christ. . . *29 laborers in the vine- yard *129 last passover *154 Claudius, Emperor, date of his banishing the Jews from Rome *337 Cleansing of the Temple by Christ, an asser- tion of the Messiahship *61 Cleanthes, hymn of, quoted by St. Paul .... *336 Clemens Alexandrinus, hymn of, to Christ.. *73 , on the divinity of Christ *15 Clemens on St. Mark's Gospel *284 on the time when the Apostles left Judaea *287 Clergy particularly addressed by Matthew, xii. 5 *86 , their true dignity *86 Cloven tongues, how long they remained on the Apostles *225 Cocceius on Matt. viii. 17 ^79 on the two Sauls *246 Colossians, Epistle to, date, origin, &c *381 Commission, last, of Christ to his disciples. . . *2]4 Community of goods not intended, &c *225 Comparison between the witnesses to the old and new dispensation *58 Conception, a miraculous, opinion of the ancient Jews on this subject *18 , miraculous, objected against by Socinians, Deists, &c. who reject the divinity of Christ : *22 , of a perfect being, necessary and reasonably to be expected . . *18 , typified in the Old Testament *20 Condition, past and present, of the Jews, contrasted *60 Confession of St. Peter more ample than that of the Centurion *107 Confirmation derived from the practice of the Apostles *247 Confusion of tongues healed at Pentecost . . . *220 Congregation waiting for Zacharias *17 Consciousness, on the cessation of, between death and the resurrection *92 Conspirators against St. Paul, their vow *367 Constantine, on the circumstances of his conversion *260 Contrast between the teaching and disciples of our Lord and the Rabbis of his age *89 Controversies among Christians, how divided *101 Controversy has-been held on all points of theological inquiry *232 Conversion, whether sensible impressions on the mind are essential to *258 Cophinus of the Jews *106 Corah, on the gainsaying of. *412 Corinthians, first Epistle to, date, &c *348 , second Epistle to, its date, cause, &c *356 Corinth, its character, people, &c *348 Cornelius probably protected St. Peter after his release from prison *282 Correspondences between types and anti- types confirm the truth of doctrines *230 Corruptions, Christ conquered the gradations of. *92 Corruptions, first, of Christianity 449 Cotovicus', map of Jerusalem, on *198 Council of Jerusalem, date of *300 does not weaken the claim to divine inspiration *305 Cranfield's harmony of the resurrection *191 Creation, incomprehensible *19 INDEX THE FOURTH. *463 Page. Creation of the world "334 Creed, articles of tlie Apostles', taught in the sermons and teaching of St. Peter in the Church at Jerusalem *264 Crenius on the Cophinus of the Jews *]06 Criticisms, verbal, utility of *15 Cross, concerning the superscription on it. . . *179 Crusades, Mill's interesting work on the .... *418 Cud worth on fixing the time of the Passover *L5S Cyprian, on tlie office of Deacon *234 Cyrenius ; on the difficulty arising from tlie insertion of liis name *28 Dsemoniacal possessions a picture of what man might have been, without redemption *77 consistent with rea- son *75 distinguished from diseases *74 present a picture of the future misery of man *77 Dasmoniacs, discussion concerning *74 known in other countries than Jndffia *74 Dasmon, meaning of *74 Damascus, how possessed by Aretus *262 Danzius, Joh. And. treatise on Baptism *54 , on the attestation given to the divine mission of our Lord at his baptism *408 Darkness that fell on St. Paul, typical *255 Daubuz on the Apocalypse *418 Deacons, caution in appointing them *233 , from whom selected *233 , nature and extent of their ofEce *234 , their qualifications *233 Death, Christ's power over, gradually taught *92 Deity of Christ peculiarly taught in the Epistles *317 Delaney on the prohibition to eat blood *304 Demiurgus of Cerinthus *11 "Den of thieves," on this expression *143 Desert, nature of the, where John preached. . *43 Despise, men despise each other *]22 Devotional reflections not included in the plan of this arrangement *86 Dialects of the East have no word for " de- note," &c *163 Difficulties of Scripture sometimes removed by adherence to the literal meaning *201 Diodati on the prophecy of Caiaphas *133 Disbelief, Apostle's, of the resurrection, occa- sioned a demonstration of that truth *212 Disciples, dispute for pre-eminence on the.. *119 of Christ aiyl of the Jews contrasted *39 , first, why taken from the disciples of the I3aptist *56 were unfit for their office till the day of Pentecost *220 Discipline, why necessary to a Church ..... *248 Diseases considered by the Jews as the con- sequents of sin *80 Dispensations, Jewish and Christian, for a short time co-existent *61 . the same Spirit of God assist- ed. the members of botli, &c *248 " Disposition of Angels," on the expression. *243 Distance between Jerusalem and the sep- ulchre *204 Divinity of Christ taken for granted in the New' Testament *219 of Churches condemned in the Epistles *318 of the law among the Jews *<38 DocetEE, origin of their opinions *11 , their opinions *11 Doddridge on John i. 31 *55 the pool of Bethesda "84 proselytes "273 DorschcBus on the prohibition to eat blood . . . *30.5 Page. Dogs, name applied by the Gentiles to the Jews *108 " Double-minded man," meaning of the ex- pression *390 Dowry of a virgin, two hundred pence *106 Draughts offered to our Lord on the cross . . . *]78 Dreams, prophetic, different from monitory. . *26 , imparted to heathen princes "26 , revived in favor of Joseph *26 , their nature *26 , vouchsafed to the Pa- triarchs "26 Drusius on Zech. ix. 9 *139 Duysing on the vision of St. Peter *275 Duport's translation of the hymn of Cleanthes *336 Ebionites, a sect of the Docette *11 rejected the Epistles *320 similar to the Simonians *11 Ecclesiastical Polity, the seventh book of, doubtful *291 Editions of the five harmonizers principally referred to in this work *7] Education and study necessary to qualify men for tlie office of teachers, after the cessation of miraculous gifts *306 Egypt, number of Jews in, at the time of Christ'sbirth *39 a type of the world *39 , intercourse with, prohibited *40 Eichhorn on the gift of tongues *222 miraculous draught of fishes *70 Elder, difference between the Jewish and Christian *296 , meaning of this word "289 Elders of the Church *364 Elias expected to baptize the Jews them- selves ' *54 Elisha, power of, inferior to that of Christ. . . *]05 Eloquence of St. Paul *323 Elymas, meaning of this word *293 Emblems and hieroglyphics, the origin of prophetic language *38 Engedi and Eneglaim, Ezek. xlvii. 10. situa- tion of *72 English theologians much esteemed by the continental divines *334 " Engrafted word," meaning of *390 Enrolment of Augustus, compelled accuracy in the tables of pedigree "28 ordered by Augustus, possibly the same as aTToypaifl, of St. Luke *27 Ephesian letters, &c *348 Ephesians, Epistle to, its date, cause, &c *375 Epicureans of Athens, account of *332 Epilepsy ascribed to the power of demons . . . *74 Episcopacy prevailed fifteen centuries with- out interruption *102 , the only form of church govern- ment sanctioned by Scripture *1C2 Epistles, causes of their obscurity *324 , how distributed *321 , not of temporary use to the Church. *31C , their inestimable value *3] 6 number, order, preservation, &c. *320 , whether St. Paul wrote to the Corin- thians before his first Epistle *.349 Errors of the apostolic age still exist *317 Eucharist compared with the Passover *162 , its institution *160 Euroclydon, on the wind *S70 Eusebius on St. Mark's Gospel *287 the Canon 440 early places of worship *294 time when the Apostles left Juda;a *287 Eutychus raised to life, on this miracle *363 Evening divided into late and early *]96 Evidence of every kind which supported the 464* INDEX THE FOURTH. Page. Mosaic, was afforded to confirm also the Christian dispensation *262 Evidences of Christianity, never denied in the Apostolic age *317 Evil, if we are not delivered from its power, we cannot be saved from its consequences. *26 Existence and eternity of God and Christ. . . . *123 Experience, many things contrary to, not con- trary to philosophy *26 Faber defends the divinity of the Angel Jeho- vah *15 on natural religion 201 the Apocalypse *418 word " Remphan " *242 Facts, Christianity founded on *]01 " Fall of man," meaning of the expression . . *18 Family, Holy, return to Bethlehem, not -to Nazareth, after the purification *36 Fathers, Apostolic, their testimony to the di- vinity of Christ *14 , the early, when their testimony is val- uable and decisive *234 — - unanimous on the essential truths of Christianity *284 Fanner, Dr. on the demoniacs *74 Farnabius on the cophinus of the Jews ^106 Fig tree cursed, meaning and circumstances of that event *142 " Figs, time of," on this expression *143 Fire descended at Pentecost on the Apostles as on the sacrifices *223 " — J salted with," meaning of the expression *120 First Parents, their state at the fall *]85 " Fishers of men," meaning of the expression *72 Fishes, kind of, with which tlie five thousand people were fed *10o Fleming on the persons who rose with Christ *203 Forms of Chm-ch-government now prevailing *102 <■ Forsaken me, wliy hast thou," on this ex- pression *183 " Four hundred and fifty years," and Acts xiii. 20 *297 « months, and then cometh harvest," meaning of *66 Fourteen generations, on the, of Matt. i. 17. . *34 " years after," Gal. ii. 1 *301 Freeman of Rome, his right of appeal *369 " Fruit of the vine," how not drank again by Christ *1 64 "Full of new wine," Markland and Lightfoot *224 Gaius addressed by St. John *423 Galatians, Epistle to the, its date *325 design *326 Gale's Court of the Gentiles, a valuable work "'IS Galilee, Christ began his ministry there *64 , dialect of *169 , idolatry began there *64 pointed out in the Jewish traditions as the place where the Messiah should appear *64 , the wonderful consequences to the world of our Lord's commencing his minis- try there *R4 Gallio, an amiable and literary man *343 Gamaliel, Acts v. 34 ^. '23 Ganz, R. Da^id, his mistake concernmg John the Baptist *93 Gardiner, Colonel, on his conversion *25S '■ Gaza which is desert," opinions on this pas- sage *249 GeiTiara, account of 445 Genealogies, Jewish, so confused, that the Messiah could not now be known from them *144 of Christ *28 " Generation, who shall declare his," &c. . .. ''250 Gentiles, their conversion predicted by our Lord in his first public address *70 German critics confound the personal and conceptual Logos *8 theologians injure the cause of reli- *222 gion *222 Gerizim, how tlie Samaritans defended their worship there *66 Gethsemane, agony in the garden of *164 Gift of tongues, on the *220 place where this mir- acle, &c *224 , various opinions on this miracle *221 Gifts, the miraculous, difficult to define *30G , how arranged, &c *307 , in the Church at An- tioch *306 Gisborne, on the Epistles *318 Glassius, on " Gaza which is desert " *249 Gleig's, Bishop, illustration of the mode of preserving the accounts of our Saviour's miracles *3 Gnosticism condemned by the Apostles, simi- lar to various modern errors *3]7 Gnostics, their opinions *12 God, belief in his existence the foundation of all religion ■*334 " — , the mighty," (Isa. vii. 9.) rendered by Horsley, '• God, the mighty man " . , *20 Gospel, its first effects to remove hatred, &c.. *247 , progress compared to that of rivers . . *72 , preached by the converts to the pros- elytes first *277 , probable that one would be written early *25l , superior to the law *358 Gospels, many spurious works published with this title *2 ) why written in Greek '91 , written in various persecutions *392 Government, why necessary to a Church. . . . *248 Grace, when man may fall from *258 Graves, Dean, on the prayer of Solomon. . . . *274 Graves, opened at the Crucifixion, but the bodies did not rise till after the resurrec- tion of Christ *202 " Grave with the wicked," &c. this passage explained *196 Gray, Dr. on St. Paul's shipwreck *.373 Greek, propriety of the Evangelists writing in that language *91 Greeks who desired to sf e Christ *141 Grotius on " the man of sin " *340 miraculous conception *24 prohibition to eat blood *304 prophecy of Caiaphas *133 Zech. ix. 9 *139 Guards who seized Christ, struck to the ground *1GG " Guilty of all," meaning of *391 " Habitation be desolate," meaning of *218 Hales, Dr. criticism on Matt, xxiii. 37, object- ed to *145 , on St. Paul's visiting- Britain 383 , on the Apostleship of St. Paul *29T date of St. Paul's trance *2fi2 • Epistle to Titus *344 — proselytes *273 word Remphan *241 Half-shekel for the temple service, on the . . . *119 Hall, Bishop, on the Transfiguration *n8 Hammond, Dr. on the Elders of the Church. *3(;4 . ■ " man of sin " *340 " Handwriting of ordinances," meaning of the expression *383 Happiness of man the object of revelation . . . *72 Harmonists principally consulted in this ar- rangement 2 Hausenius on the prophecy of Caiaphas *132 INDEX THE FOURTH. *465 Page. " Heard in that he feared," meaning of *401 Hearing, and hearing not the voice, at St. Paul 3 conversion, various solutions of this difficulty *3.57 '■ Hearts of the fathers to tlie children," &c. meanincr of the expression *44 Heathen addressed by St. John *1.5 admitted into the Jewish Church by baptism '44 Hebrews, Epistle to the, cause, date, desio-n, &c : '. r. . *393 Hebron always venerated by the Israelites . . . *24 , many remarkable events occurred there , '24 , singular alliision to, in the temple- service *24 Henrich on the gift of tongues *222 Heinsius, Daniel, his work too much neglected *69 , Iambic line of '*69 , on the Demoniacs *74 glory at the transfig- uration *114 Herder, on the gift of tongues *222 Heresies, many ancient, occasioned by wrong notions of the Logos "11 of the apostohc age, against which St. John wrote *10 Herod Agrippa, death of ~239 and filate, cause of their difference. . . *174 , causes of his alarm when he heard that Christ was born *36 Hieroglyphics and Emblems the origin of pro- phetic writing "38 Hillel, the learned Rabbi, dies about the time when Christ, at twelve years of age, went up to Jerusalem "43 Historians err in assigning proportionate causes to great events *63 History of the Church to the present day — 446 Hooker on the time of St. Paul's apostleship *291 Home on St. JIatthew's Gospel *252 Horsley, Bishop, incorrect in his account of the Samaritans *66 , on St. Stephen's last words. *245 . on the cloven tongues *22-5 exclamation of St. Thomas *212 meekness of Moses . . *230 miraculous gifts *308 Nazarenes *368 Shechinah *114 Syrophenician woman *108 on Unitarianism *11 '• Hosanna," meaning' of the word *140 Hosea li. 1, how apphcable to Christ *39 Hottinger, on releasing a prisoner at the Pass- over *175 Hour, on the, when Christ was given to he crucified *17.5 " House is left unto the desolate," meaning of the expression *14.5 '■' Housetops, preach ye on," &c. meaning of. *10.5 " House which is from Heaven," meaning of. *3.58 Human means necessary to preserve religion "102 Humility of our Lord *122 Hypotheses on the origin of the world *334 to account for coincidences in the Gospels *2 Ideas can be suggested by God, otherwise than through the medium of the senses. . . "26 Identity of man, in what it consists : contin- ues in the invisible state *1S.5 Idolatry, on the ancient Jewish *242 Ignatius, on the ofiice of Deacons *234 Ignorance less injurious to truth than pervert- ed learning *222 Image of God, and of Adam, difference be- tween *19 VOL 11. *.59 Page. Imagination, a bad guide in interpreting Scrip- ture *72 Immortality, earliest notion of it in the world *227 Imprisonment of John, date of, various opin- ions concerning *63 Incarnations, idea of, perverted by the pagans *15 Independenc}', its origin *103 Indich, the name of the Eunuch of Candace. *249 Infidelity, its effects on revolutionary France. 202 I rejected in England 202 Infidels, opinions of some principal. 202 I Influences of the Holy Spirit always necessa- ! ry *248 attendant on the use of the means of grace *248 Insane, the, different from Demoniacs *74 Introduction to St. John's Gospel, its impor- tance ^ *15 Irenaeus's account of Basilides *12 the reasons why St. John wrote his Gospel *10 testimony to the divLoity of Christ "15 Isaiah vii. 9. " a virgin shall be with child," meaning of the expression *20 Jairus's daughter healed *99 James made Bishop of Jerusalem "278 , St., Epistle of, its date, cause, &c.. . . *.386 , his advice to St. Paul *36.5 Jebb, Bishop, on the speech of Mary *25 Jehovah, Angel, the Logos of St. John *5 , rendered by the Chaldee paraphra- sers " Word of the Lord " .' *5 "Jeremy the prophet," Matt, xxvii. 9 *169 Jericho, a populous city *43 Jerome, St. on the date of St. Paul's preaching *261 on St. Mark's Gospel *237 Jerusalem, Church of, its union, doctrine, dis- cipline, and practice *263 , circumstances of its fall fulfilled the predictions of Christ *146 , on the destruction of 444 , why permitted to be destroyed .... *146 Jesus, as the son of Mary, was heir to the throne of David "29 , meaning of the name *26 , opinion of Cerinthus respecting *]1 Jew depends on his Babbies *2.3 Jews, ancient, on a miraculous conception. . . *18 appealed to by the similarity of the evi- dences which confirm the Christian emd Mosaic dispensations *262 circulated false accounts of the resur- rection *2.57 , guilt of Christ's death rests upon them *17.5 , opinion of the modem, on the Bath Col '. "142 , past and present opinion of, contrasted *58 , predictions of their fiiture prosperity . *414 , their final and total dispersion 446 ideas of the Messiah ■*109 John (Acts iv. 6.) the same as Rab. Johanan. *230 Baptist, his dress, food, message, place of preaching-, persons he addressed, his baptism, 2 Judas, on the manner of his death *169 Jude, object, &c. of his Epistle *410 Justin Martyr on Simon Magus *247 the office of deacons '234 Kennicott, Dr., on Isaiah vii. 9 *20 " Kick against the pricks," on this phrase. . . *257 " Kinffdorn of Pleaven," meaning of the ex- ■ *QR pression •J° opened by St. Peter when he preached to Cornelius *284 King's morsels of criticism *56 Kleinius on the gift of tongues *222 KnatchbuU, Sir Norton, on the slaughter at Bethlehem *41 star in the East *39 Knowledge, Pharisees mistook it for religion *122 Krebsius on the power qf life and death among the Jews *174 Kuinoel on John i. 30 ''So the Baptist as the Para- nymph, &c o2 St. Paul's conversion *'257 St. Stephen's death *245 the demoniacs *74 the power of life and death among the Jews "174 the term, " The Son of God "... *21 " Lamb of God," Lightfoot on this expression *5.5 liamb of God, the principal name of Christ. . *55 Lampe, curious and fanciful interpretation of the miraculous draught of fishes *72 , on the mystical interpretation of the narrative of the marriage at Cana '^Gl Land purchased by Jacob, difiiculty concern- ing, reconciled 66 Lnodiceans, Epistle to the ■"'375 Lardner, Dr., confounds the twofold nature of Christ in his treatise on the Logos *35 on the authority of Macrobius ; from the Barrington papers *41 date of St. Matthew's Gospel ^252 proselytes *271 time when the Apostles first left Judsea *282 date of the Epistle to Titus *344 prophecy of Caiaphas *133 demoniacs "74 solution of the difficulty, Luke ii. 2 *28 Page. Laurence, Abp., remarks on Michaelis on Matt. iv. 8 *53 on Michaelis's remarks on St. Matthew *]00 ■ on the Chaldee paraphrases. *i) on the draughts offered to our Lord on the cross , *178 Law, Bishop, on the propriety of Christ's con- duct in the affair of the adulteress *123 of Moses and the miraculous gifts im- parted at Pentecost *22.i , Mr., on Church government *248 Laws are only binding while the reason of their first enactment still continue *3C4 Lawyer, on our Lord's answer to *125 Lazarus, on the place of the resurrection of. . "129 , why the account of his resurrection is given by St. John only *1S2 Leper, when cured, why commanded to con- ceal it *80 Leprosy a type of sin *79 , on the cure of *79 Leslie's Appeal to the Jews, chiefly taken from Limborch *(30 Lesson of the day, whether Christ read the, in the synagogue of Nazareth *68 " Letter killeth." meaning of *357 Libertines, (Acts vi. 9.) who are meant by this word *238 Lightfoot, a contradiction in his works ■ *133 , conjecture of, respecting the lesson read in the Temple, on the day when Zach- arias was struck dumb ""17 on demoniacs *75 on the Nicoiaitans *236 effect of the preaching of John the Baptist *67 genealogies of St. Matthew •and St. Luke *29 ■ Jewish expectation of the Messiah *10D modes of worship among the early Christians *294 office of Deacons *236 pool of Bethesda *84 . — power of life and death, &c. *173 words " bind and loose " . . . . *112 on " these men are full of new wine," (Acts ii. 13.) *224 ■ — supposed the star in the East to be the Shechinah, which appeared to the shepherds *38 Light of nature never taught true religion 203 the world, a title of the Rabbis, con- ferred on his disciples by our Lord "*90 , what is implied by *123 Limborch on the superiority of the mission of Christ to that of Moses *C0 Linen clothes, how they were lying in the sepulchre *206 Liturgical services sanctioned by our Lord. . ''fiS Locusts eaten by John the Baptist M3 Logos, idea of, traced by Gale to the times of Pythagoras *15 Loo-os, in what sense the Jews understood jlihni. 1.18 "5 of Philo, both conceptual and real, why *'' , propriety of the word to describe a manifested God *J0 , same as the Angel Jehovah *5 , the twofold notion of, produced many heresies ' 1/* , whether referred to in Luke i. 2 *4 , whether united to the human nature at the birth of Christ *35 Lord's Prayer, clauses of in the Jewish Htur- gies '"- Lowth, Bishop, on Isaiah liii. 8 "'i-'jO INDEX THE FOURTH. *467 Page. Luke published the genealogy of Christ while the tables of pedigrees were still pre- served *28 , St., account of *3 alludes to the origin of the name " Messiah " *68 carefully avoided a word used by St. Matthew and St. Mark *15 on the Gospel of "3 on the time when he joined St. Paul *288 very brief in some part of the Acts *236 why his preface was written "2 Lunacy ascribed to the power of dtemons .... *74 ZVIacedoniaj cliief city of "314 Jilacknight on faith and works *328 on the demoniacs *74 Epistle to the Galatians . . . *325 typical nature of Noah's preservation *406 on Jude 9 *'412 on the time when St. Paul saw our Lord *256 filasee's, Abp., admirable criticism on Matt. vTii. 17 *78 Magi, honored with a renewal of divine vision *38 , on their visit, country, object in coming to Jerusalem, &c *37 Magistrate, reason why the first idolatrous convert was a *292 Mahomet not the " man of sin " *340 Maimonides on the Bath Col *142 time of the Passover *158 I'.Ianaen supposed to have been the nobleman at Capernaum, and early converted *67 , account of *292 '•Man of Sin" described by St. Paul, the Church of Rome *340 Mann on the place of John vi. - "85 Manifestation of the Spirit *305 IManuscripts, authority of, necessary in every proposed alteration of the text of the New Testament *28 IMarcion, used an apocryphal composition .. . *34 r.Iarket-place or Forum at Athens, on the .... *332 Markland on Acts ii. 13, probably not correct "224 Mark i. 1, whether to be separated from the context *1 — xvi. 9, &o. on its genuineness *210 , St., circumstances of his life *285 — • his Gospel written or dictated by a spectator of our Lord's actions *286 object of his Gospel "285 probable date of his Gospel *288 whether his Gospel was written at Rome ." *285 Marriage at Cana in Galilee *.57 , interpretation of this narrative *57 Marsh, Bishop, censures Michaelis *71 of opinion that the evangelist borrowed from a common document *2 on John v. 4 "84 on the draughts offered to our Lord on the cross *178 ■ Libertines *238 title of Sergius Paulus *293 ■ unction at Bethany. . . . *134 Martyrdom of St. Peter and St. Paul 405 Martyr, Justin, testimony to the divinity of Christ *15 Mirv, how the cousin of Elizabeth, though not of the tribe of Levi "33 , the Virgin, why she went to Bethle- hem with Joseph *28 Masora and Masorites, account of the 445 Matter, on t.he existence of "334 Page. Matt. iii. 13. reconciled with John i. 31 *55 v. 22. explained *90 Matthew and Levi, whether different persons. *81 most suited to become the writer of the first Gospel *81 , St., date of his Gospel *251 Gospel written for Jewish be- lievers *251 originally both in Greek and Hebrew, or Syrochaldaic. .. *2.53 in what language his Gospel was written *253 probable origin of his Gospel. *254 published the genealogy of Christ, while the tables of pedigree were still extant *28 refers to times of persecution *252 why selected to write the first Gospel *251 wrote eai-ly to contradict the Jev/isli story of our Lord's resurrection . . . *251 Matthias, election of, &c *217 Mead, Dr., on the demoniacs *74 Means of grace appointed from the beginning to convey the influences of the Holy Spirit *259 , on tlie advantages, &c *247 Medc, Joseph, on the salutation *23 , on the Churclies in the apostolic age . *225 demoniacs *74 early places of Christian wor- ship ^ *294 Mediatorial kingdom to be resigned *408 '• Mediator not of one," &c. (Gal. iii. 20.) Ca- pellus on this text *330 Meekness of Moses, (Num. xii. 3.) on the. .. *230 Melita, or Malta, natives of, not barbarous . . . *.374 , where St. Paul was wrecked "372 Mendham's Clavis Apostolica *363 Messiah, spiritual, idea of, constantly pre- served in the New Testament *26 Metaphysical errors condemned by the Epistles *317 Micah v. 2. interpreted by the Rabbis, as by St. Matthew *37 svipposed by Lowth and Hales to allude to Isaiah vii. 9 "21 Michael and Satan, dispute between *412 Michaelis, his Harmony of the New Testa- ment very inaccurate "G6 in error concerning the miraculous draught of fishes "71 interpretation of Luke ii. 2. con- demned by Bishop Marsh *27 of opinion that St. John wrote against Cerinthus *10 on Mark ii. 26 *87 on Matt. iv. 8 *52 on the date of the Epistle to Titus *344 St. Paul's preaching *261 on the dispute of the disciples, &c. *119 draughts offered to our Lord on the cross *178 Epistle to the Galatians . . . *327 proselytes *273 — unction at Bethany *133 pays too little regard to ancient authority *3 , unwarrantable remarks of, on St. Matthew's Gospel *99 the Evangelists *88 Middleton, Bishop, on the Greek article *2 , on Simon Magus *247 Mills on Mahometanism and the Crusades . . . *418 Ministers of God the paranymphs of the Church *62 of the early Church, different from those of the Synagogue '294 Ministry of Christ, time of, from the conver- *468 INDEX THE FOURTH. Page, sation with Nicodemus to the miracle at Bethesda *81 Ministry, propriety of the age at which Christ's began *123 Miracle at the pool of Bethesda, at the feast of Pentecost *82 , Christ's first, probably wrought be- fore his own family *57 defined *58 , second, at Cana of Galilee, its im- portance *67 , why not wrought at Nazareth *69 Miracles, comparisons between those of Mo- ses and of Christ *58 , Jewish and Christian, supported on the same evidehce and reasons *58 , object of *58 of Christ, why rejected by the Jews. *167 of Moses and Elias, how divided. . . . *58 , reasons of the Jews for believing, the same as that of the Christians *59 , their revival to take place in Galilee *57 Miraculous gifts expected by the Jews in the time of Christ *224 Mishna, account of 445 , on the Sabbath *6G Missionaries, St. Paul's conduct at Athens the model for ; *333 to reason with men on their own principles *333 Mission of Christ as demonstrable as that of Moses *409 Mite, or Lepton, Jewish law concerning it. . . *.146 Mnemeion different from the Taphos *205 Mahometanism, Mills's interesting work on.. *418 " Moment of time," Luke iv. 5 *51 Morgan on the miraculous gifts *'308 Moses and Christ, parallel between *227 , the paranymph of the Jewish Church . *62 Mosheim on James being Bishop of Jerusa- lem *279 on the election of Matthias *218 office of Deacon *235 word Apostle *267 Nares, Archdeacon, on John i. 31 *55 Luke i. 2 "4 Natural religion defined 200 " Nature," meaning of this word *58 " Nazarene," meaning of this word 5 ^ .g Nazareth, despised part of Palestine *42 New articles of faith not taught in the Epis- tles *318 Newcome, Archbishop, on our Lord's more public teaching "G? the denials of St. Peter *]67 last Passover . *154 word Rem- phan *24] Newton, Bishop, on the demoniacs *74 , Sir Isaac, on the time of the Pass- over *159 Nicolaitans, origin of the name *23G Nicopolis, when visited by St. Paul *244 Noah, on the typical nature of his preserva- tion *406 Nonnus's paraphrase of John i. 31 *56 on Christ walking on the sea *107 on the fishes which fed the 5000 *106 , utility of his paraphrase on St. John *56 Notes of this Arrangement designed to illus- trate the wisdom and propriety of Christ's conduct *3 not necessary to illustrate our Lord's addresses to the Jews, before his apprehen- sion *140 Nye, Stephen, on the Logos '9 Page. Oak of Mamre, venerated in the time of Eusebius *24 Obedience to human and divine law, &c. . . . *247 Offerings, various, among the Jews, account of "160 " Offspring, we are his own," whence taken. *336 Ointment of spikenard, vuQdog niarixi,, vari- ous meanings of. *136 Old Testament, Epistle to the Hebrews the key of *400 Onesimus, account of him *384 Onias, temple of, equal in authority to that of Samaria *66 Operations of the Holy Spirit, ordinary, con- tinue for ever *221 Opinions in the apostolic age *327 Oppian quoted, on fish considered as emblems "^S Opposition against the infant Church *230 to the early Churches • 448 " Ordained to eternal life," &c. Acts xiii. 48. *299 Order of the narrative of the Temptation, why different in St. Matthew and St. Luke . *47 Ordinary influences of the Spirit always necessary *248 Original sin, meaning of *18 Origin of Pagan Idolatry, by Mr. Faber, an admirable and useful work. *15 the Papal usurpations 450 ■ the visible world *334 Osiander on the word Jesus *26 Osiander's plan condemned by Spanheim... *70 Paley on St. Paul's silence on the apostolic decree *329 the council of Jerusalem *301 the Epistle to Titus *345 Paley's solution of the difficulty, Luke ii. 2. . *28 Papacy, date of its supremacy *102 Parable, meaning of the word *97 Parables, when our Lord first spoke in *97 Parallelisms in the Old and New Testaments *25 Paranymph, John the Baptist the, of Christ and the Church *62 one only, at the Galilean mar- riages *62 Paraphrases, Chaldee, Bishop Pearson on the *5 on the Logos *5 on the origin and cor- ruptions of. *5 Passover compared with the Eucharist *]60 , manner of its celebration ., *152 , whether Christ ate of the last *].53 Passovers, number of, in our Lord's ministry. *81 , passed by our Lord when on earth *81 Patriarchs, why they desired to be buried in Canaan . . ; *202 Pauline persecution, St. Matthew's Gospel probably written at that time *254 Paul, St., addressed his Epistles to all the people *338 appeals to CaBsar *3C9 as a Jewish doctor, was privileged to preach in the Synagogues *293 causes of his second apostolical journey *313 conduct at Athens the model to all missionaries ^333 conversion, a type of the future conversion of the Jews *257 on his silence respecting the apos- tolic decree in his Epistle to the Galatians. *329 date of his conversion "254 dispute concerning Mark *313 eloquence •«•» • his age at the death of Stephen *245 his probable design in being set apart by the Church at yVntioch *292 his removal to Caesarea. > *3C7 INDEX THE FOURTH. *469 Page. Pdul, St., illustrations, traceable to his private life *323 is imprisoned the second time under Nero 405 is wrecked at Melita *371 learning, quotations, &c *324 martyred at Rome 406 on his conduct at Jerusalem *365 ignorance of Ananias *366 plan of his preaching at Athens. . . *331 possessed all the apostolic qualifica- tions *306 the proof of our Lord's Messiahship afforded, wliich he might have demanded. . *255 trance in the temple, date of *262 travels after his first imprisonment *382 when made an Apostle *239 • whether taken to Areopagus by force *332 why this name was given to Saul *293 Paulus, a German critic, on the twofold Logos ^9 on the gift of tongues *222 " Peacemakers," meaning of the term *89 Pearce, Bishop, on the Libertines *238 Pearson, Bishop, on the office of Deacons. . . *234 Pedigree of Joseph and Mary must have been well known and accurate *28 Pentecost, why the Holy Ghost was then given £i.l Perfections of God predicated of Christ *219 " Permission, this I speak by," on this phrase *350 Persecution, time of, referred to by St. Matthew ' *251 Peter, St., whether his name Cephas proved his supremacy over the other Apostles. . . . '56 , whether the rock on which the Church is founded *]10 , on the time when he saw Christ after the resurrection *211 , deliverance from prison, how e.x;- plained by the liberal German commenta- tors *280 where he took refuge after his miraculous release from pi-ison *282 did not remain long at Rome, on Ills first journey to that city *284 martyred at Rome ) 7,;- , Epistles of, their date, origin, design. &c *404 -, observations on the genuineness of his second Epistle *407 Petronius Arbiter, on fish, as an emblem .... *73 Pfeiffer, on the word Jesus *27 dialect of Galilee *]69 word Remphan *241 Pharisees charged with hypocrisy *144 , on the leaven of *145 Philemon, Epistle to, its date, origin, &c. . . . *383 Pliilip assumed the name of Herod -'63 the Deacon must not be confounded with the Apostle *246 Philippians, Epistle to, its date, origin, &c. . . *380 Philosophers, who fashion Christianity to pre- conceived ideas, generally wrong *77 Philo, some account of *6 , interview of, with Caligula *6 , passages from, on the Logos *7 ~, confounds the personal with a concep- tual Logos, and is thus equally depended upon by the Unitarian and Trinitarian writers *S , former popularity of his works *9 — : — , on prophetic and monitory dreams. . . . *26 " Physician, heal thyself," a Jewish proverb.. *69 Pilate and Herod, cause of their difference . . *174 Pilkington, on the miraculous drauo-ht of fiihes ..'..... T *71 VOL. II. Page. Pirke Eliezer, illustration of Matt. xv. 26. from *]08 " Place, go to his own," meaning of *22Q Places of worship among the early Christians *294 Plato, source whence he derived liis idea of a Logos *15 thought all things full of dcemons *74 Pleroma of Cerinthus *11 Plucking the ears of/ corn, place of this event *85 corn considered as reaping *86 Plutarch quoted, on fish as an emblem *73 Poly carp on the oflice of deacons *234 Pool of Bethesda, miracle at, authenticity of the passage in which it is related *84 Popery, its revival will compel attention to the ancient controversies *112 has increased within the last few years *340 its principles censured in Scripture . . *340 the enslaver and curse of mankind . . 451 Popular election of the Clergy not proved firom the election of Matthias *2]7 Porteus, Bishop, on Mark ix. 1 *115 Practice of the Apostles the best guide to Christian Churches *248 Church at Jerusalem *264 Prayer, the Lord's, clauses of i)i the Jewish liturgies 'Ol Bishop Taylor on *C1 Preaching of Christ began at the imprison- ment of John, reasons for this *64 of St. Paul no proof of his Apos- tleship *290 Preexistence, Christ in his, known by evil spirits *87 Preface to the Gospels *1 of St. Luke variously interpreted .... *2 of St. John, its precise object *y " Prepared before the foundation of the world " *151 Presbyterianism, date and causes of its origin *103 , its progress *i03 Presbytery, meaning of this word *289 " Pressed in the Spirit," (Acts xviii. 5.) mean- ing of *337 Prideaux, Dean, on the seventy weeks, re- marks on his interpretation *237 account of the proselytes *270 Priesthood, Jewish, publicly instituted *101 , its succession sacred. *101 , Christian, its origin, descent, and succession, as clear as that of the Jews .... *101 . , Patriarchal, Levitical, Christian . *102 , Christian, its present degradation *103 Prisoner released at the Passover, origin of.. *]75 Prisoners, mode of securing them *375 Progress of the Papal corruptions 449 Prophecies accomplished by events apparent- ly incidental *28 Prophecy, the .spirit of, when descended upon John '^43 '• unto us of Christ," meaning of this insult *]67 better evidence of miracles *413 Prophetic dreams, observations on *25 Prophetical books, how divided by the Jews . *68 Propriety, peculiar, of Clmst's actions pointed out in the notes *3 Proselytes of Shechem, the first persons bap- tized "43 , controversy concerning, between Lord Barrington and Dr. Lardner *270 of the gate, apostolic decree ad- dressed to ''303 Providence, doctrines of, maintained by the Jews *105 of God, how shown in the pro- tection of the first teaching of Christianity *293 Prudence required in Missionaries. *333 *NN 470* INDEX THE FOURTH. Page. Publicans considered by the Jews as profane persons *81 Publicity of the Apostles' preaching *347 Punishment, capital, whether permitted to the Jews *170 " Put on Christ," this phrase illustrated *330 Pythagoras thought all things full of dsemons *74 conversed with the Jews in the captivity 201 Pythoness really possessed *314 Quotations in tiie New Testament sometimes on the rabbinical plan *87 Quotation (Acts viii. 32.) the same in the Septuagint and Hebrew *249 Rabbi, how rendered in Greek *71 Rabbins, celebrated, who probably questioned Christ when twelve years of age *43 Rabbinical mode of quoting Scripture *87 Reger on the title on the cross *180 Reading, no new, of the New Testament to be received, unless on the authority of MSS. *28 Reason alone never discovered a true religion 201 Reasons of the Jews for believing the ancient mn'acles, of the same nature as those on which the miracles of Christ are credible . . *58 " Receiveth you, receiveth me," an assertion of our Lord's divinity *105 Reformation of the Church service, plan of. . "316 from Popery, not "the man of sin " *341 , its good and bad eifects ; . 451 Regeneration, (Matt. xix. 28.) *129 Rejecters of Christianity have no foundation of hope *401 Religion, object of, under its three forms. . . . *19 Remphan, meaning of this word *241 Piennell, Mr., admirable observations on inspi- ration *2 on the Canon 440 Repentance, meaning of John's preaching . . *44 the foundation of true faith .... *56 Restoration of the Jews possibly very near. . *30 Resurrection gradually taught *92 expected in the time of Christ. . *93 of the body taught in Scripture by facts *131 , importance of the doctrine *185 , difficulties in the accounts of. . *18G , evidence in its favor complete *187 , West, Townson, and Cran- field, on *189 , scene among the tombs of Ju- dcEa, at the *203 , in the time of the Messiah ex- pected by the Jews *202 Revelation, design of "72 the only means of discovering the will, of God 203 defined *3JG the only guide to man *316 Revival of miracle and prophecy at the com- ing of Christ *17 Rjjvokition of souls, a Jewish opinion *127 Rivers, 'progress of Gospel compared to *72 Robe of fChrist, how called purple and scarlet *177 Rolling away of the stone from the mouth of the sepulchre before the rising of the sun . *203 Roman Emperors prevented the early power of the man of sin *342 Romans, Epistle to, its date, place, object, &c. *360 Romanists keep the Scriptures from the people *338 Rome, vide Church. Rosenmuller on the Apocalypse *414 demoniacs *74 name of Matthew *8l ■ Mark ii. 26 'S? " Rudiments of tiie world," on the expression *383 Page. Sabbath, Jewish traditionary laws respecting, very burthensome and superstitious *8C Sabbatical years referred to *33] Sacrifices, account of the Jewish *160 , federal rites between God and man *1G1 Sacrifices, legal types of the sacrifice of Christ *162 Salt losing its savor, meaning of *89 " Salted with fire," meaning of the expres- sion *120 Salutation, meaning of the *23 Salvation of man never certain till death .... *258 by faith alone the doctrine of Scrip- ture '327 Samaria, proselytes to the Jewish Church first admitted there *65 , Christ first announced his Messiah- ship there *(i5 , first addressed after the Jews ^Oo Samaritans highly esteemed the prophetic writings *6G Samaritan, on the good *12o Samothrace, history of, much wanted *313 Sanhedrin, account of *42 , Christ admitted into, when twelve years old *42 , why they apprehended the Ro- mans if they acknowledged our Lord. ..... *132 , of Jerusalem, authority of, very great over the distant Jews *255 permitted by the Romans to govern the distant synagogues *255 in the wilderness, endued with miraculous gifts *30.5 its places of meeting after the fall of Jerusalem 444 Sampseans, a sect of Esseans *261 Satan and Michael, dispute between them. . . *412 Saturninus, origin and nature of his opinions *]2 Saul, why called Paul *2;)3 Schoetgen on the study of the Jewis'n writers *5 glory at the transfiguration *118 leaven of the Pharisees. . . . *145 expression " it is enough " . *1G0 — : draught off'ered on the cross *179 expectation of the miracu- lous gifts *224 office of deacon *234 " Gaza, which is desert " *249 Scott, Dr., on the Episcopate of James *279 Schools of Hillel and Schammai, on the Sab- bath *87 Scripture read by Christ at Nazareth *68 , fanciful interpretations of, incon- sistent with sobriety of judgment *72 to be read by all *33'.) the test of truth *108 ■ , warning to those who study it .... *]G0 Sealing of the tomb assisted to prove the res- urrection *200 " Searcher of hearts," an epithet applied to Christ, proving his divinity *219 Second Sabbath after the first '^SG " Seed of the woman," meaning of the ex- pression *19 " Seeds as of many," (Gal. iii. IG.) meaning of the expression *330 Selden on the power of life and death among the Jews *]74 word Remphan "242 Semler, on the distributing Scripture *339 Sepulchre, form of, among the Jews *204 of Josepli, a prophecy fulfilled by its nearness to the city ^ *10G Sergius Paulus the first idolatrous Gentile convert *292 Sermon on the Mount, and on the Plain *88 Service of God the highest honor *86 Seventy, their mission and time *121 INDEX THE FOURTH, Page. Sharp, Granville, on the supremacy of the church of Rome *111 his rule with respect to the Greek article ■*15 Shechinah appeared to the sheplierds *35 , Bishop Horsley's description of. *115 . . appeared to St. Stephen *244 S Paul *255 Sheet in St. Peter's vision, a type of the Church *275 " Shiloli," meaning of the word *^7 Ships adorned with images "375 Shipwreck, on St. Paul's *370 Silence of Matthew, Mark, and Luke, on the homage of Samaria *Co Simeon , prophecy of * 35 Simon, father of Alexander and Rufus *178 Simon Magus, on *247 Sleep of the soul, not proved by the restora- tion of the widow's son '*92 Smith, Dr. P., on the Angel Jehovah ... *5 , miraculous conception *20 Jewish expectation of a Messiah *109 Socinians reject the two first chapters of St. Luke *33 Sojourning of Israel 400 years *240 Soldiers to whom John preached *44 " Some doubted," on this expression *213 Son of God, in what sense applied to Christ, and to men in general *19 Son not knowing the day of judgment *150 Sota, fishes considered an emblem in *73 Soul, revolution of *127 Spencer on the Bath Col *142 Spices, when brought by the women *200 Spirit of God, analogy between the action of, at the creation and at the baptism of Christ *46 " Spirit given by measure," meaning of *63 Spirits, evil, knew Christ in his preexistent state _ *87 Spirit of prophecy, last sigh of, in the Jewish Church *142 Christ resigned, not taken from him *] 84 God ever present witli Christians. .. *243 Spirit imparted to the Samaritans by the Apostles only *248 of God, its influences principally attend the means of grace *259 , on its sole existence *'336 " Spirit giveth life," meaning of *357 Star expected to appear at the birth of the Messiah *37 Students, to study the evidences for tlie divin- ity of Christ *16 Stoics thought the world full of Daemons *74 of Athens, account of *332 Stealing the body of Christ, on this story .... *209 State of the world at the coming of Christ. . . 443 close of the Apos- tolic age 444 Stephen, time of his martyrdom *23fi , design of his address to the Jews.. *239 , how he saw the heavens opened. . . *244 . • — , on his dying exclamation *245 Straightway, he preached Christ, &o *261 Study and education essential to Christian teachers *306 " Suffered he their manners " *2iJ7 Sufferings of Christ, were predicted in the Old Testament *21 1 , under what circum- stances they were first preached to the Apostles *109 Superscription on the cross *179 " Sure mercies of David " *298 Sykes on the Dasmoniacs *74 Syro-Phenician woman *108 Synagogues, account of, where to be built, &c. *294 %age. Synagogues, service, some customs adopted'!", from «295 Syracuse, on St. Paul's landing there *^7b , Table of evidence for the divinity of Christ. . ^6 Tacitus confirms the opinion that the Church *, was gradually established *238 Talmudists on the power of life and death. . . . Tanner, how esteemed among the Jews *2G Taplios different from the Miiemeion *2(r4 Targums of Onkelos, and Jonathan ben Uz- ziel, when and where written *5 Targums, their authority . » •''5 Taylor on tlie Epistle to the Romans *36% , Bishop, on the word " Apostle " *26S' Taxation conmianded by Augustus, &c *"27 Teaching of our Lord *12G Temple, courts of, how divided *61 ■ of God, meanest oflice in, honorable *8G Temptation of Adam and Christ compared. . . *47 , Christ, as the second Adam . . . MT*'^ , a real event *51 g,,; , why related difterently 3 r - by St. Matthew and St. Luke *51 H ] at Gethsemane, mean- \- ', j ing of *164 '.J( Tertullian on St. Mark's Gospel *287 * \ Testament, New, written on the same plan as ,'•<> the Old *72 / , Theophilus of Antioch, on the divinity of J-'' Christ *15 A , Luke i. 3. whether a real character *4 it Theory of Lord Barrington on the proselytes "271 (I Thief, on Christ's answer to the penitent *]83 i Third day, (John ii. L) on the *57 \ " Third time I am come to you " *359 I Thorns, on the crown of *178 Thessalonians, First Epistle to, its date, &c.. *337 '-'V'-'' , Second Epistle to, its date, &c. *339 / - " Through ignorance they did it " *226 3 Thomas the Apostle, on his exclamation .... *212 .t. i Tilloch on the Apocalypse *417 1 I Tillotson, Archbishop, entrusted with the I posthumous works of Barrow *412 I on Jude 9 *"5G 1 Time of events, in the New Testament, fixed 1 by very general expressions *79 \ " Times of refreshing," on the *226,„^. J Timothy, why circumcised by St. Paul *3I3 \ , his life and characti^r '352 , First Epistle to, its date, &c *353 , Second.. ditto *402 Title on the cross *] 79 Titus, Epistle to, its early date, &c ■•*344 Toinard on the last Passover *155 " To us there is one God " explained *351 " Touch me not," on this expression ........ *209 Townson, Dr., reconciles the accounts of the / miraculous draught of fishes *71 1 on the originality of the Evangelists *2 / hour of the crucifixion ''176 ,' ■ — title on the cross *]79 [ harmony of the resurrection. *191 1 ■ date of St. Matthew's Gospel *254 'r Traditions of the Romanists and Jews com- / pared ' *108 , Jewish, on the second Adam .... *5<1 ; ■_ Sabbatli *84 , in what manner censured by Christ *5 Trance, or ecstasy of St. Peter defined *275 Transfiguration, on the *]15 represents the manner in which Christ shall judge the world '1 IG Transubstantiation *I63 . Translators, our, of the Bible, learned He- braists *"3C9 Trent, council of, tlie perpetuation of the errors of the dark aces 457 *472 INDEX THE FOURTH. Page. Trinitarian writers, on Philo *7 Truth, more valuable than toleration *347 Twilight, distinctions of, among the Rabbis . . *201 Types, whether any in the New Testament. . *7S , meaning of this word *72 Typical events, not understood as such, when they took place *72 Unbelieving Jews not " the man of sin " .... *340 Unction at Bethany, time of . ; *133 Unitarian writers guilty of wilful misrepre- sentations both of Scripture and arguments *15 consider Philo as a Plato- nist *8 Unitarianism the offspring of Gnosticism. . . . *12 Universe agitated at the birth of Christ *34 Valentinians, their opinions *]2 Veysie on the origin of the first three Gospels *3 Vicar of Christ upon earth, appointment of, useless, &c *111 Villapandus's map of Jerusalem *198 Vinegar mingled with gall, Matt, xxvii. 34... *179 Violence, how suffered by the kingdom of Heaven *94 Vision of St. Peter, meaning and nature of *275 Vitellius, general of Tiberius's army against Aretas *255 Vitringa, his account of Basilides and tlie Valentinians "13 's account of the design of St. John's Gospel *13 endeavours to prove that prophecy and miracle did not entirely cease with Malachi *17 's dissertation on the Bath Col *]42 on the word Remphan *241 's comparison between St. Paul and the young lion *246 on Simon Magus *247 on the word " Apostle " *267 on the modes of worship among the early Christians *294 on the similarity between the Minis- ters of the early Church and the Syna- gogues "295 Vorsfius, editor of R. D. Ganz, obnoxious to James I *93 Vow of St. Paul in Cenchrea *346 Wall, Dr , on the last Passover *154 Warburton, Bishop, on the Shiloh of Judah . *27 on prophetic writing . *38 omitted to reply to the arguments on the Resurrection, from the Jewish traditions *144 Watson, Bishop, on the Atonement *182 '• Way, any of this," a common phrase *255 Weeks, prophecy of the seventy, confirms the chronological arrangement of the present work *236 West's harmony of the Resurrection *189 Wetstein on the Apocalypse *4]5 '• Where two seas met " '^371 Whitby on Mark ix. 1 *115 Page. Whitby on the man of sin ■*340 Widow, on the liberality of the poor '*146 Wilson on our Lord's condemnation *167 Wine mingled with myrrh, (Mark xv. 23.) on this passage *178 Wings of the Shechinah, proselytes said to be received under *145 Witnesses of the old and new dispensations distinguished by the same characteristics . . ''.59 Witsius on the Logos, (Luke i. 2.) *14 commanded silence of the leper "80 gradation of Christ's miracles *]06 Transfiguration *ll(i barren fig-tree *144 on St. Stephen seeing the heavens opened s-. . . *244 of opinion that St. Paul saw the She- chinah *256 on the word Apostle *266 on St. Paul's ignorance of Ananias. . *3G6 Woman, used as a title of honor *57 of Samaria, why our Lord talked with her *65 taken in adultery, on the authentici- ty of that passage ." *122 Women, whether two parties of, went to the sepulchre *196 , time when they set out to, and arrived at, the tomb *201 — : , arrived after the stone had been rolled away '. . *202 , why the first witnesses of our Lord's resurrection *208 , when the second party came to the tomb *210 united report of, to be taken distrib- utively *210 "Word ye know," (Acts x. 37.) on this phrase *276 "Work, my Father worketh hitherto, and I," explained *84 Works relating to the Sabbath, how divided by the Jews *86 World shall only last till the Church is com- pleted *85 why not created sooner *335 Worship, how divided by the Jews. *25 , among the early Christians, wheth- er derived from the Synagogue *293 , among the early Christians, wheth- er derived from the Synagogue "*316 Wotton's Misna illustrates the Jewish laws on the observance of the Sabbath *86 Wyld's Scripture Atlas, useful, &c *64 Young on Adam's transgression *363 Zacharias, on the circumstance of his being struck with dumbness *17 , his prophecy the death-song of the Jewish Church ^2-5 Zechariah's prophecy, fulfilled only in and by Jesus of Nazareth, who is thereby proved to be the Messiah '1^'7 THE END.