Full text of "The sacred writings of the apostles and evangelists of Jesus Christ, commonly styled the New Testament : translated from the original Greek"

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( NOV 1 n 1917

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THE

SACRED WRITINGS

NOV in 1917

OF THE

APOSTLES AND EVANGELISTS

JESUS CHRIST,

COMMONLY STYLED

THE NEW TESTAMENT.

TRANSLATED FROM THE

ORIGINAL GREEK.

BY DOCTORS GEORGE CAMPBELL, JAMES MACKNIGHT AJ^D
PHILIP DODDRIDGE.

WITH

PREFACES, VARIOUS EMENDATIONS AND

AN APPENDIX,

BY ALEXANDER CAMPBELL

SIXTEENTH EDITION

CHRISTIAN BOARD OF PUBLICATION
ST. LOUIS, MO.

GENERAL PREFACE.

AN AI'OLOGY FOR A NEW TRANSLATION.

A LIVING lanf,'u;i5;e is continually clianginf;. Like tlie fashions and cub-
toms in appaiei, v?oicls and phrases, at one time current and fashionable, in
the lapse of time become awkward and obsolete. But this is not all ; many
of them, in a century or two, come to have a signification very different
from that which was once attached to them : nay, some arc known to con-
vey ideas not only different from, but contrary to, their first sij;;nitication.
And were it not for books and parchments, which preserve from one gen-
eration to another, the language of the dead ; and transmit from father to
son the words and sentences of past times; it is not improbable that, in one
generation, a living language would undergo as many mutations, and admit
of as many innovations, as it now does in two or three hundred years.
Books, written in a style that obtains the reputation of being both cor-
rect and elegant, serve to give stability to language. They are to lan-
guage, what strongholds and fortresses are to a country. Yet even these,
the caukerintr hand of time molders away, and thev cease to be a aerense
against invasion and revolution. And books, however reputable as the
standard of a living tongue, and however much read and admired, are unable
to maintain a long controversy against the versatility and love of novelty,
characteristic of the human mind.

In attempting to trace the finger of God, employed in preparing the
way for the introduction and consummation of a perieci revciation, some
wise and learned men have thought, that the wisdom and benevolence wiiich
appear in all the divine procedure toward man, were never more cons])icu-
ously displayed, than in causing the completion of the Jewish and Chris-
tian writings, to precede but a little time, the death of the Hebrew and
Greek languages. Both languages had been consummated before the rev-
elation was intrusted to them ; and, that they might continue immutable and
faithful guardians of a repository so precious and sacred — that they might
become immortal conservators of the New Institution, sealed by the blood
of the Son of God — they died.

We have, in wri/inc/, all the Hebrew and Greek that is necessary to per-
petuate to the end of time, all the ideas which the Spirit of God has com-
municated to the world ; and these languages, being dead, have long since
ceased to change. The meaning of the words used by the sacred penman,
is fixed and immutable; which it could not have been, had these languages
continued to be spoken.^'

But this constant mutation in a living language, will probably render
new translations, or corrections of old translations, necessary every two or
three hundred years. For, although the English tongue may have changed
less during the last two hundred years, than it ever did in the same lapse
of time before; yet, the changes which have taken place since the reign of
James I., do now render a new translation necessary. For, if the King's

•The Heliiew iirid Greek, wliioli are now spoken, are not tlie Inn};uage9 of tlie Jewish
Propliets anil the (.'hriHtian ApoaUes. It ia true, niucli iiiiiilot;y exists between iheni, but
the rnixhTri Italian i.s not nioie unlike the nervous Kcjuian which L'iceio spoke, timn the
modern Hebrew and Greek are unlke the language of li-aiah and that of Luke and Paul.

(iii)

fV PREFACE.

translators had given a translation eve4-y way faithful and correct, in tht
hini!;iiiiqe then spoken in Britain; the changes in the English language
wliifli liave since been introduced, would render that translation in many
insiurices incorrect. The truth of this assumption will appear from a few
specifications :

In the second Epistle to Corinth, viii. 1, common version, Paul says,
■' We (k you to wit of the grace of God bestowed upon the churches of
Macedonia." This was, no doubt, a correct and intelligible rendering of
tl}e Greek words, Fvop^cfojitev 6e vfiiv, to the people of that day ; but to us
it is as unintelligible as the Greek original. How few are there who can
translate "lie do you to ivit," by We cause you to Icnoti;! which is the mod-
ern English of the above sentence. The same may be observed of the term
''wot," in all places where it occurs.

The term " conversation " was a very exact rendering of the term Avaa-
TQO(pT) in that day, as the old statutes and laws of England attest; but il
is now a very incorrect one. It then, signified what a person did; it now,
denotes what a person says. Then, it was equivalent to our word behavior ;
but now, it is confined to what proceeds from the lips : consequently, all
tho>e passages are now mistranslated, in which this term occurs — such as
I Peter, ii. 12. " Having your conversation honest among the Gentiles."
Galatians i. 13. "You have heard of my conversation in time past in the
Jews' religion." James iii. 13. "Let him show out of a good conversa-
tion his works with meekness of wisdom." Excepting Phil. i. 27, iii. 20,
and Heb. xiii. 5, in every other place where the word conversation occurs in
the common version, it is Aj'afJTpo^?; in Greek, and in our modern style it
is alwaj^s a mistranslation. In all those places substitute the term behav-
ior, and then we have an exact translation into the language which we
speak.

We shall next instance the term " douhle-minded ," which was a very
literal translation of the word ^iipvxoT'i but the term "double-minded,"
if, in the days of King James, it denoted a person who sometimes leaned
to one opinion, and sometimes to another, has come to denote a quite dif-
ferent character. It now, as defined by Johnson, signifies a deceitful or an
insidious person. To say tliat a deceitful person is unstable in all his ways,
as the Apostle says of the double-minded man, is not only a mistranslation
in our style, but conveys a false idea to the reader; for while "a man of
two minds" is unstable in all his ways, it is very ftir from fact to say, that
"a deceitful man is unstable in all his ways."

But not to be tedious on this subject, we shall only adduce another speci-
fication of this kind. 1 Thess. iv. 15. " We which are alive and remaid
unto the coming of the Lord, shall not prevent them which are asleep."
The word ^'■prevent " did, in that day, exactly translate •idavM, used transi ■
tively; but now it does not. For then, "prevent" was used as synonymous
with anticipate or outstrip; but now, it is commonly used as equivalent to
hinder. Hence, we have found many unable to understand this important
declaration of Paul to the Thessalouians. They supposed that Paul was
assuring them, that those wiio should be alive upon the earth, at the coming
of the Lord to judge the world, would not hinder the resurrection and glo-
rious change of the dead saints. But how different the ideas communicated
by the Apostle, when a proper substitute for the term "prevent" is found;
such as the word anticipate or outftrip! Then it reads, "We which are
alive at the coming of the Lord, will not anticipate the dead" — we will not
be changed an instant sooner thnn they. The living and dead saints at the
same moment shall be glorified together. In the common version the word
"prevent" and its derivatives occur frequently, and are mistranshitions,
owing to the change in the use and meaning of words which has since that
time occurred. Such are the following: -'The God of my mercy shall pre-
vent me" — "Let thy mercies speedily y/zcic/iy us " — "I prevented the dawn

PREFACE '

inr; of the morning" — "Mine eyes prevented the nig>it watches" — "Jesua
nr'niented him, saying, Simon, of -whom do the kings of the earth take tri-
bute?" and sundry other places, too numerous to cite; in all of which the
word antin'pafp would, in our time, exactly express the meaning.

These spe'-ifications are sufficient to show, that changes have taken place
in our own language, within two hundred years, that make any translation
of that age incorrect in numerous instances, however perfect it might have
been when it first appeared. At the same time it ought to be remarked,
that the English language has undergone much fewer changes in the last
two hundred years, than it ever did in the same time before. This will
appear to the most superficial observer, who will read any passage in the
English Bibles printed two or three hundred years before James' reign.
I shall give one extract from an old translation, at least two hundred years
older than the common one : —

Genesis i. " In ye beginning God maid of nought hevene and erthe.
Forsothe the erthe was idil and voide, and derknissis werun on the face of
depthe, and the Spyrit of the Lord was born on the waters. And God seide,
Lizt be maid, and lizt was maid ; and God sez the lizt that it was good, and
he departide the lizt fro derknissis; and he clepide ye lizt dai, and the derk-
nissis nitz, and the eventyd and mornetyd was maid on dai. And (God)
seide, make we man in our yniage and likenesse, and be he souereyn to the
fisshes of the see, and to the volatiles of hevene, and to unreasonable beestes
of the erthe, and to eehe creature, and to each creeping beest which is movid
in erthe. And God maid of nought a man to his ymage and likenesse. God
maid of nought hem, male and female."

In the eleventh chapter of the third book of Kings, we have this sin-
gular translation, 2d and 3d verses : — " Therefore King Solomon was couplid
to yo wymmcn by moost brennynge love : and wyves as queens, were un sevene
hundrid to hym ; and thre hundrid secondarie wyves."

Now, however exact and literal such translations may have been, to a
people who spoke so difiereutly from us, most certainly every one will
admit that, to us, they would be every way defective and incorrect. In a
certain degree, then, the present version is incorrect, on the accounts already
specified. And were there no other argument to be adduced in favor of a
new translation, to us it appears that this would be a sufficient one.

But in the preceding remarks it has been taken for granted, that the
common version was an exact representation of the meaning of the original,
at the time in which it was made. This, however, is not admitted by any
sect in Christendom. All parties are occasionally finding fault. None are
willing to abide by it in every sentence. And, indeed, there is no transla-
tiun tiiat could be made, that would prove all the tenets of any party. And
if a translation that does not prove all the tenets and ceremonies of a sect,
is to be censured by that sect, then there can not exist any translation that
would be considered correct. It is, however, true, that the coninum version
was made at a time when religious controversy was at its zenith; and that
the tenets of the translators, whether designedly or undesignedly, did, on
many occasions, give a wrong turn to words and sentences bearing upon
their favorite dogmas. This is, perhaps, to be attributed more to the influ-
ence which Theodore Beza, the Genevese critics, and the fathers of the
Geneva theology, had upon the King's translators, than to any design they
hsi to give a partial translation. If the Arminians were the only persons
who say so, it might be more ((uestionable ; but as the most distinguished
critics of the Calvinistic school of the last century, have concurred in re-
gretting the influence which Beza, and others of the same school, Inid upon
the popular version, it adds very much to the pnibability, that the charge
is well founded.

Dr. ("amplwU, tliough a dignitary in that sid(! of the Ikiusc, has not
spared Junius and Tremellius, nor the great Heza, in his " rreliniinary

71 PREFACE.

Dissertations and Notes," for their boldness with the original text. He
has not only insinuated, that these fathers of the Calviuistic Israel, did
willfully and knowingly interpolate the scriptures, and torture many pas-
sages to favor their system ; but he has unequivocally accused and convicted
them of the crime. In vol. ii. p. 228, on an extract from Beza, in which
he gives his reasons for certain translations, the Doctor remarks • " Here
we have a man who, in eflfeet, acknowledges that he would not have translated
some things in the way he has done, if it were not that he could thereby
strike a severer blow against some adverse sect, or ward oiF a blow which
an adversary might aim against him. Of these great objects he never loses
sight. I own," says the Doctor, " that my ideas on this subject are so much
the reverse of Beza's, that I think a translator is bound to abstract from,
and, as far as possible, forget all sects and systems, together with all the
polemic jargon which they have been the occasion of introducing. His
aim ought to be invariably to give the untainted sentiments of the author,
and to express himself in such a manner, as men would do, amongst whom
such disputes had never been agitated."

An apology is offered for Beza by our author, for his willful mistrans-
lations. After adducing several examples of his glosses and interpolations,
he quotes a passage from the Epistle to the Hebrews, where Beza is defend-
ing the perseverance of the saints. Bishop Pearson had before observed,
that this passage was unfaithfully translated by Beza. "But," says our
author, " this is one of the many passages, in which this interpreter has
judged, that the sacred penmen, having expressed themselves incautiously,
and having given a handle to the patrons of erroneous tenets, stood in need
of him more as a corrector than as a translator. In this manner, Beza sup-
ports the doctrine of the perseverance of the saints, having been followed
in the first of these errors by the French and English translators, but not
in the second; and not by the Italian translator in either, though as much
a Calvinist as any of them." This apology is not more severe than just;
for, in fact, Beza, and others of the same school, have written and trans-
lated, as though they considered themselves correctors of the too unguarded
style of the Apostles and Evangelists. In doing this, they may have been
conscientious.

It is neither insinuated nor affirmed, that the Arminian critics have been
faultless in these respects; but, as the common translation was not made by
them, we have nothing to say of them in this place. We introduce these
strictures on Beza, not from any other design than to show that, in the
estimation of his own party, he was a very unfaithful translator ; and because
not only the translator of the narratives of Matthew, Mark, Luke, and John,
but other eminent translators and critics, have shown, that the veneration
in which Beza was held by the King's translators, gave to their translation a
sectarian character, and introduced many inaccuracies into it.

But it may be asked, Where shall we find translators, in a sectarian age,
who are not enlisted under the banners of some system? — who are not pre-
judiced in favor of some creed? and will not the religious prepossessions
of a translator, however eminent, or faithful soever he may be, in some
measure tincture or vitiate his translation ? We must answer, that it is
almost, if not altogether, impossible to find any eminent translator, who is
not either enlisted under some system, or some way or other identified with
it, and that every man's prepossessions must either directly or indirectly
afiect his own thoughts, reasonings, and expressions, on all religious sub-
jects. Yet it may so happen that, now and then, once or twice in a hun-
dred years, an individual or two may arise, whose literary acquirements —
whose genius, independence of mind, iionesty, and candor, may fit them to
be faitiiful and competent translators; and, of tlicir honesty and faithful-
ness, the greatest proof which can bi; presented, is their correcting the
mistakes of their own party, and with perfect impartiality censuring the

PREPACK. VU

errors of their own deuomination, as they censure those of other denomi-
nations; and with cheerfulness commending the virtues, and acliuowledg-
ing the attainments of those who are rauiied under another name, as they
do those of their own people. Such, in a very eminent degree, were the
translators of this version.

It is much more likely, that we shall find a faithful and perspicuous
translation coming from individuals who, without concert, or the solicita-
tions of a party, undertake, and accomplish it, having no national or sec-
tional cause to abet; than, to expect to find one coming from those sum-
mocei by a King and his Court, and paid fur their services out of the pub-
lic treasury : convened, too, from one jiart of those elements of discord,
which had distracted and convulsed a whole nation.

It is probable that a new translation into our language will never again
be undertaken by public authority. The people would not now submit to
any that would be imposed upon them by such authority, and they will not
agree among themselves to select, persons, in whose judgment and fidelity
they might repose confidence. Individuals will occasionally make their
corrections and amendments, and the number of translations may greatly
increase ; until, at length, that obtains, whose merits shall give it the
ascendant. This was once the case already, and the Western Roman Em-
pire had but one translation for twelve hundred years. The taste for po-
lemic theology and the jargon of the schools, is every day declining. The
uncharitableness, which proscribed thousands from the standing and repu-
tation of Christians, because of a refusal to subscribe a few unintelligible
and inexplicable, cheerless and gloomy dogmas, will be frowned out of
countenance. A regard for the oracles of God, and a strong desire for the
unadulterated milk of the word, will triumph over the declension and fall
of every species of intolerance and bigotry. And that translation will be
universally received which has the strongest claims on an intelligent, united,
and happy Christian community.

But another argument in favor of a new translation may be drawn fron
the fact, that we are now in possession of much better means of making ac
exact translation, than they were at the time when the common version ap-
peared. The original is now much better understood than it was then
The conflicts of so many critics have elicited a great deal of sound critical
knowledge, which was not in the possession of any translators before the
last century. But as this topic has been so well handled, and so frequently
argued by eminent writers, we shall not dwell upon it.

There is no doubt but many smatterers in the original Greek, and some,
who may be pretty well acquainted with the classical use and meaning ol'
words and phrases, will think and say, that, in some passages, the common
version is mure literally correct than this translation. Indee<l, we remember
since we once thought so ourselves. But after I'orming a better acijuairit-
ance with the idiomatic style of the apostolic writings, and of the Sejituagint
Greek, we have been i'ully convinced that what a classical scholar, or a
critical etymologist, might ajiprove as a literal version of some passages, is
by no means the meaning of the writer. And the King's translators have
frequently erred in attempting to be, what some would call literally correct.
They have not given the meaning in same juissagcs, \vhc>e they have given
a literal translation. An example or two will suffice to confirm these
remarks.

Ilpoopao), in the estimation of almost every student, literally means, 1
foresee. This, in a quotation I'rom the Psalms, is, in the common version,
rendered, " I foresaw the Jjord always before my face." This, a Greek
scholar would say, is very correctly rendered, and much more so than to
have read it, " I jixed my mind upon the Lord." Yet the latter is just ihc
meaning of the passage ; for Tr(;o in composition signifies place as well as
time, and is here what granimariaus c.ill intensive. Again, the IJebrow

word translated in the Septuagint by TTpoopaw, signifies to place or srt
But oven when Trpo in eomposition with opaw signifies time and not place
it will not always suit the design of the passage to translate it I foresee.
The King's translators found it would not do to render it, Acts xxi. 29, as
they have done above. Here they render it '^ seen before." "They had
seen before with him in the city, Trophimus, an Ephesian." To ha-re said,
Thei/ had foreseen with Iiim, would have changed the meaning altogether.

The same sort of error is found in Romans xi. 2, though in another
word, llpoyLV(jjaKijJ, J foreknow. The phrase is, " God hath not oast away
his people which he foreknew." This is literal enough, and yet not the
meaning of the passage. Foreknotc means to know some event before it
happen. But this gives no weaning to the passage. Here is nothing that
distinguishes God's people from any other people ; and yet the Apostle, to
have spoken good sense, must have meant something, on account of which
God would not cast away his people. But there is nothing said in this
translation about them, that might not have been said about the greatest
reprobates.

Now, there is the same difference between knowiny before, and foreknow-
ing ; that there is between seeing before and foreseeing. The translators
seem at other times to have known this, for they render Acts xxvi. 5 quite
differently: ^'The Jews which knew mc from the beginning," not foreknew
me. In another place they have rendered Hpoetp/yKa very properly, " 1
have said before," because it would be absurd to render it literally, "I have
foretold." Now, in the Septuagint Greek, the verb r«va)(T«ai signifies J
approve, as well as / know, and is so used in the apostolic style. In the
phrase, '^Depart from me, / never knew you;" it ought to have been ren-
dered, / never approved or acknowledged you ; and in many other places
the sense would have been obvious, had the Hellenistic sense of the term
been given. The passage in the Epistle to the Romans, therefore, means,
" God has not cast away his people, whom heretofore he acknowledged," or
approved.

This is not the place for entering largely into such specifications. W»
can only produce an instance or two, and proceed. Those who may be dis
posed to object to some passages in this version, as not being so literal as
in the common one, before they proceed to pronounce sentence upon them,
had better read all Campbell's Preliminary Dissertations and Notes, Criti-
cal and Explanatory ; and particularly his fourth Dissertation, from which
we have taken the above examples. Let him also read Macknight's dis-
quisitions and criticisms on the minor terms — such as adverbs, prepositions
and conjunctions ; and then, he will be better prepared to estimate the mer-
its of this, and the common version, on the subject of literal translations.

We would also remind the same class of readers, that an intimate ac-
quaintance with the Septuagint Greek of the Old Testament, is of essen-
tial importance in translating the New. The seventy Hebrews who trans-
lated their own scriptures into the Greek language, gave to that translation
the idiom of their vernacular tongue. Their translation, if I may so speak,
is a sort of Hebrew Greek. .The body is Greek, but the soul is Hebrew;
and, in efi'ect, it comes to this, that, as we have no other Hebrew by which to
understand the Hebrew scriptures, but the Hebrew of the Old Testament; so,
we have no Greek by which to understand the apostolic writings, but the
Greek of the Jewish and Cliristian Prophets. The parallelism is so nearly
exact, that it subtracts but little from it to allow, that there is much advan-
tage in having a correct knowledge of the Greek classics. Tiie Septuagint
being read for nearly three centuries prior to the Cliristian era, in all the
synagogues of the Hellenistic tlews, and being generally i[uoted by our
Lord and his Apostles, must have essentially affected the idiom of all tlic
inspired writings of the Clnislian Apostles; consequently, iiRonip;iralil\

I'KKFACK. IX

more regard should be paid to the Septf,af;iiii, tlian to the classic u, : of
Greek terms.

To superficial readers, many improvements in this version will appear
L^f little importance; but to those who think more profoundly, some of the
most minute alterations will throw a new light and luster on many pas-
sages. But of this every reader will judge after his own measure. We
would only say, that the edification and comfort of the Christian may be
greatly promoted, by a minute examination of this version, and a diligent
comparison of it with the common one.

But some are so wedded to the common version, that the very defects in
it have become sacred ; and an effort, however well intended, to put them in
possession of one incomparably superior in propriety, perspicuity, and ele-
gance, is viewed very much in the light of " making a new Bible," or of
"altering and amending the very word of God !" Nay, some are prepared
to doom every attempt of the kind, to the anathema, in the conclusion of the
Apocalypse, upon those who add to the word of God, or subtract from it.
To such we had concluded to offer some remarks; but finding our ideas so
much more happily expressed in the preface to " CamplicH's Gospels," we
had extracted a few passages, and in examining the London edition of this
same version, found that the editor of it had actually published in his pre-
face the passages we had selected for ours. Struck with the coincidence,
we here insert the whole preface to the late London edition of this trans-
lation, which, with the exception of the first two sentences, is all extracted
from Campbell's original preface to his translation:

" JIauy timid, yet well-disposed, persons have been apprehensive that a
new translation of the Holy Scriptures might tend to diminish the ven-era-
tion of mankind for those sacred oracles, and thereby unsettle their faith in
the Christian doctrine. To such, the subjoined extracts from Dr. Camp-
bell's Preface to the Four Gospels may not prove altogether unprofitable :

" Need I, in so late and so enlightened an age, subjoin au apology for
the design itself of giving a new translation of any part of the scripture ?
Yet there are some knowing and ingenious men, who seem to be alarmed at
the mention of translation, as if such an attempt would sap the very found-
ation of the Christian edifice, and put the faith of the people in the most
imminent danger of being buried in its ruins. This is no new apprehen-
sion. The same alarm was taken so early as the fourth century, when Je-
rome was employed in preparing a new translation of the Bible into Latin ;
or, at least, in making such alterations and corrections on the old Italic, as
the original, and the best Latin manuscripts, should appear to warrant.
The people in general exclaimed ; and even the learned were far from ap-
plauding an attempt, which in their judgment was so bold and so danger-
ous. Augustiu, in particular, who admired the profound erudition of Je-
rome, and had a high esteem of his talents, yet dreaded much that the con-
sequence (jf such an undertaking would prove prejudicial to the authority
of scripture, and did not liesitate to express iiis disapiirobation in very
strong terms. That interpreter, however, persevered in spite of the greatest
discouragements, the dissuasion of friends, the invectives of enemies, and
I lie unfavorable impressions which, by their means, were made upon the
people. The version was made and published ; and those hideous bugbears
of fatal consequences, which had been so much descanted on, were no more
lieard of.

" How dismal were the apprehensions, which were entertained immedi-
;ilcly after the Reformation, on account of the many translations of scrip-
ture which came in ((uick succession, one after another ! Have men s fears
been justified by the ett'cct? Quite the rev(M'so. The violent concussion
of parties at the llcf.irmation produced, as might have been expectejl, a
uumber of controversies, wliich were for some time hotly agitated ; but tiie
greater part of these were in being, before tl;o-e versions were made

Z PREFACE.

Notliiag will be found to liave conduced more to subvert the dominion of
the metaphysical theology of the schoolmen, with all its interminable ques-
tions, cobweb distinctions, and wars of words, than the critical study of
the sacred scriptures, to which the modern translations have not a little
contributed.

" It has been said, that the introduction of different translations tends
to unsettle men in their principles, particularly with regard to the author-
ity of sacred writ, which, say they, is made to speak so variously in these
productions. For my part, I have not discovered that this is, in any de-
gree, the effect. The agreement of all the translations, as to the meaning,
in everything of principal consequence, makes their differences, when prop-
erly considered, appear as nothing. They are but like the inconsiderable
variations in expression, which different witnesses, though all perfectly un-
exceptionable, employ in relating the same fact. They rather confirm
men's faith in the scripture, as they show, in the strongest light, that all the
various ways, which men of discordant sentiments have devised, of render-
ing its words, have made no material alteration, either on the narrative itself,
or on the divine instructions contained in it. People are at no loss to dis-
cover, that the difference among interpreters lies chiefly in this, that one
renders the account of things, which that book exhibits, more intelligible,
more perspicuous, or even more affecting than another. These differences
are, I acknowledge, of great moment to readers ; they are such, as may
show one version to be greatly superior to another, in point of use ; yet, as
they are all compatible with justness of representation, in everything
e.ssential to the historical and didactic parts of the work, they are so far
from affecting the credibility of the whole, that they serve not a little to
confirm it."

To these judicious remarks, extracted from Dr. Campbell's preface to
his translation, I will add another. " Against the common translation, in
use at present, which was made and authorized in the beginning of the
reign of James I., there were precisely the same exceptions taken, founded
in the like apprehensions of pernicious consequences. Whoever will con-
sult the preface to that translation, and read the paragraph which is titled
on the margin, ' The. speeches and reasons hvth of our Brethren and Adver-
saries against this Work,' will be surprised to find how much they coincide
with what has been thrown out of late against any new attempt of the kind.
It is remarkable, that since the days of Jerome, to the present, the same
terrible forebodings have always accompanied the undertaking, and van-
ished on the execution ; insomuch, that the fatal effects predicted, have never
afterward been heard of."

If the mere publication of a version of the inspired writings requires,
as we think it does, the publisher to have no sectarian object in view, we
are happy in being able to appeal to our whole course of public addresses,
and to all tliat we have written on religious subjects, to show that we have
no such object in view. We have disclaimed, and do again disclaim, all
affection or partiality for any human system, creed, or formulary under
heaven. The whole .scope, design, and drift of our labor is, to see Chris-
tians intelligent, united, and happy. Believing that all sects have gone
out of the apostolic way, and that every sect must go out of the way (for
Christianity is in its nature hostile to each and to every sect), we will not,
we can not, we dare not, do anything for the erection of a new one, or for
assisting any now in existence in its human appendages. As to any predi-
lection or preference to any one now existing, we have none, further than
they hold the traditions of tlie Apostles. As far as they hold fast these,
we hold with them; and where they desert these, we desert them. Besides
we have no aversion to, or umbrage against, any one more than another
We oppose t-hom most, who most oppose and depart from the simplicity
that is ill (Jhrist. I do most solemnly d(!clare, that, as far as respects mi

PBirACE. xi

fseliags, pjfti»Iities, reputation, and worldly interest as a man, I would be-
come a Presbyterian, a Methodist, a Quaker, a Universalist, a Socinian, or
anything else, bcf'oie the sun would set to-day, if the Apostolic writings
would in my judgment authorize me in so doing; and that I would not give
one turn to the me.uiiug of an adverb, preposition, or iuterjection, to aid any
sectarian cause in the world Whether every reader may give me credit in
so declaring myself, 1 know not ; but I thought it due to the occasion thus
to express the genuine and uuafieetcd feelings of my heart May all, who
honestly examine this version, abundantly partake of the blessings of that
Spirit which guided the writers of this volume, and which in every page
breathes, " Glory to God in the highest heaven, peace on earth, and good wil
among men."

January 29. 1826. A. 0

rKEFACE

TO THE NARRATIVES OF

MATTHEW, MAKK, LUKE, AND JOHN

These books were designed to be read and understood by persona jf the
humblest capacity, as well as by those of the most exalted genius. Read-
ers oF the most limited education, as well as those of the most liberal
attainments, were equally embraced in the views of the writers. If par-
ticular attention was paid to any class of readers, it was doubtless to the
poor, who have not the means of a refined education. One of the most
striking evidences of the divine mission of the Saviour was, that, to the POOR
his glad tidings were announced. A revelation not adapted to them, forfeits
all claims to a divine original.

In laying down some general principles or rules, for reading intelligibly
the following narratives, regard must be had to all sorts of readers — the
young as well as the old, the illiterate as well as the learned ; and, also,
some attention must be paid to the difficulties that lie in the way of a
rational and profitable perusal of them.

In the first place, then, there is no opinion or notion which is more preju-
dicial to an intimate acquaintance with these writings, than that of the Egyp-
tian priests, introduced into the first theological school at Alexandria, and
carried throughout Christendom — viz : " That the words of scripture have
a '.iiystical, spiritual, theological, or some other than a literal meaning; and
that the same rules of interpretation are not to be applied to the inspired
writings, which are applied to human compositions;" than which no opinion
is more absurd and pernicious. If this notion were correct, all efforts to
understand this book must be in vain, until God sends us an interpreter, who
can resolve those enigmas and mystical words of theological import, and
give us the plain meaning of what the Apostles and Evangelists wrote.

The reader will please to consider, that, when God spoke to man, he
adopted the language of man. To the fathers of the Jewish nation he
spoke in their mother tongue. By his Son, and his Son by the Apostles,
spoke to every nation in its own language. When he spoke to any nation,
he uniformly adopted the words of that nation in expressing his will to it.
And that he used their words in the commonly received sense, needs no
other proof than this, that if he liad not done so, instead of enlightening
them in the knowledge of his will, he would have deceived and confounded
them : than which, no hypothesis is more impious. For exaiAple : were
God to speak to us in English, and select from our vocabulary the words
death, punish meiU, perpetual, and loiehed; were he to use the last term as
we use it, and annex to the others a signification different from that we affix
to thcni — such as to mean life by I lie term death, happiness by the term
punishment, and a limiled lime by the wurd perpetual; and, without appris-
ing us of such a change, in tiieir meaning, say, " Perpetual death shall be thf
(xii)

PREFACE.

punithmenl of the wicked,' what a deception would he practice on us I His
words, in our acceptation, would convey a tremendous thought ; hut in his
reserved sense would mean no more than "^ limited life shall he the happi-
ness of the wicked y

Once move on this topic. As nothing can he said to be revealed or
made known by words which are not perfectly intelligible, so we find the
sacred writers so conscious of this, that when they used any word which
was not familiar to the readers whom they addressed, they immediately
add, " Which being interpreted, signifies." If, then, those writers were ac-
customed to explain any word not familiar to their readers, does it not un-
deniably follow, that they supposed every word or allusion, not so explained,
sufficiently plain already? And again: would not the same benevolence
and respect to the capacity and understanding of their readers, which in-
duced them to explain some terms of very subordinate importance, such
as " corban," " talitha eumi," " Aceldama," " Golgotha," etc., etc., have
caused them to explain words of infinitely more importance, such as, " re-
pentance," " faith," "hope," "love," "justify," "covenant," "baptism,"
"ambassador," "Son of God," "eternal life," "everlasting punishment,"
etc., if they had not supposed such terms sufficiently plain in the common
usage, and quite intelligible to all their readers? From these plain facts
and arguments, we deduce the following rule or direction to all those, wIk
under the guidance of Heaven desire to understand these sacred books : —
YoK are to understand the loords and sentences in these narratives (iind, in-
deed, in all the apostolic writings), by the application of all those rules,
through which you arrive at the meaning of any other hook or loriting, of the
same antiquity.

Next to a regard to the commonly received sense of the words in these
writings, nothing contributes more to the clear and certain understanding
of them, than a knowledge of the design of the respective writers of each
part of this volume. In one resjicct, they all may be said to have but
one design. Taking the ultimate happiness of man as the grand design
of all revelation, it must be granted, that all the inspired writers had this
object in view, in all that they wrote. It is, however, capable of the
clearest proof, and, indeed, it is universally admitted, tiiat every writer w'
has written different parts of this book, had a specific design in each sepa
rate communication. For, in the prosecution of one grand design, there
are often a thousand items, distinct from each other, to accomplish ; each of
which may be the design of one particular etfort. Now, it requires not a
moment's reflection, to see that Paul had one design in writing to Tiniotliy,
another in writing to Philemon, and another in writing to the congregation
in Rome.

It is granted by all critics, that when all grammatical rules fail to settle
the meaning of any ambiguous word or sentence, a knowledge of the de-
sign of the writer or speaker will do it. Even when a writer's terms are
badly selected, or improperly used, a knowledge of his design makes his
meaning plain. Daily experience must convince us that we can more easily
solve difficulties, and correct mistakes in composition, by a knowledge of the
design of the writer, tiian by any other means we possess. Indeed, the
more weighty and important criticisms upon verbal inaccuracies, are predi-
cated upon a knowledge of the design of the writer or^^peaker. If then,
a suitable regard be paid to the design of any speaker or writer, how am-
biguous and incorrect soever his words may be, we shall seUloni, if ever,
fail in understanding him. For example : little children, when they first
begin to speak, have but few terms at command, and necessarily ajiply them
very inaciuratcly ; yet their nurses and attendants find little or no dillicully
in understanding tlicni. In regarding what they design to communicate
their language becomes as definite and precise as that of the Grecian oi
Roman orator.

PREFAPE.

To those who inquire how we are always to find out the design of a
writer, we would just observe, that his design becomes apparent either
from an express avowal of it, or from attention to a variety of circum-
stances connected with his writing, or from both. But this will, in the
sequel, be..-ome suiEciently plain. Indeed, many readers appear to discover
the design of a writer much sooner than they do the meaning or propriety
of what he says.

But to brini' these general hints to bear upon our subject, we must re-
quest the attention of our readers to the design of the narratives of jMat-
thew, Mark, Luke, and John. In this way, we think, we can most profit-
ably introduce them to the acquaintance of the youth who may peruse
them.

Had we no means of ascertaining the design of these four historians,
other than mere conjecture, predicated on circumstances, we would rationally
conclude, that the design in committing to writing their testimony concern-
ing Jesus of Nazareth, was the same as induced them to deliver it orally ;
only with this difference, that in writing they designed to perpetuate, in a
more permanent form, what must soon be corrupted and forgotten, if only
spoken and not written ; and that the conviction of unbelievers, and the
confirmation of disciples in the truth of one incomparable fact, was the
grand design of their testimony, whether verbal or written. This illustrious
fact is, that Jesus the Nazarene is the Son of God, the Saviour of men. But
we are not, in this instance, dependent on conjecture. We are expressly
told by one of the historians, that his design in writing was, that through
his written testimony, the reader " might believe that Jesus is the Messiah,
the Son of God, and that believing this he might have life through his
name." Another of these sacred historians says, that his design in writing
was, that a certain illustrious personage, a Christian disciple, to whom he
inscribed his narrative, " might know the certainty of those things wherein
he had been instructed." This narrative was directly inscribed to this per-
sonage, and through him made public property, and consequently was de-
signed to produce the same eft'ects in all persons in similar circumstances ;
and, therefore, was as well designed to produce faith where it was not, as to
.infirm it where it already existed. But, in brief, whatever was the grand
design of one of these historians, was the design of them all ; for they all
were employed to bear testimony to the same person ; and, in doing this,
they were equally guided by one and the same Spirit.

But whence all the difi'erenees and varieties in their narratives ? This,
too, the design of each goes very far to explain. But was not the design
of one, the design of allf True, it was the design of them all to prove one
fact; hut it was not to the same identical persons: and all men are not to be
convinced by the same arguments. As this is a point of vast importance,
in every way in which it can be viewed, permit me to be more particular in
invoking attention to it.

As all nations have their own peculiarities, and all people their own
ways of thinking, reasoning, and expressing themselves ; these varieties in
their circumstances, require a corresponding variety in addressing them
upon all subjects; though the things spoken be substantially the same, end
the design of the speaker precisely the same. Now, in writing as well as in
speaki-ug, the same persons vary their communications according to the
times, places, and circumstances in which they speak or write. For exam-
ple, though Paul proclaimed the same gospel at all times, and in all places,
he does not always exhibit it in the same words, nor accompanied with the
same evidences, arguments, or reasons. Thus, in publishing the same gos-
pel to the Lycaonians, the Athenians, the Antiochians, the Corinthians, he
is governed by all the prejudices, views, feelings, and circumstances of his
auditors; and adapts the style, the facts, arguments, and evidences, to the
capacities, views, and circumstances of his hearers. While he publishes

PREFACE. XT

the same glad tidin<;s to them all, he varies in many respects upon all these
oeeasions. This was ahsolutely necessary to his success, and is a most irre-
fragable proof of the sincerity and honesty of the man, and srreatly adds to
the credibility of his testimony. Now, for the same reasons that Paul dif-
fers from himself, or varies in his way of speaking the gospel in dift'crent
places, he would have observed the same varieties in writing to thii same
people. For he never spoke at random in publishing the glad tidings; and
what he spoke, was as deliberate as what he wrote. For the same reasons,
therefore, had any one of the writers of these four histories, written them
all to the different persons, at the different times, and in the different places
where they were at first published, there is every reason to believe that
they would have been as different from each other as they are: and making
a reasonable allowance for the peculiarities of each writer, that they would
have been the same as they now are. Many reasons could be offered for
this opinion, but we shall only submit one proof or argument in favor of it,
which is indeed done, when one single fact is stated — viz : Luke, in his
Acts of the Apostles, three times 'gives an account of Paul's conversion and
special call to the apostleship, and these three differ as much from each
other, as Matthew, Mark, and John differ in their narratives concerning Je-
sus of Nazareth. But there is just the same reason and necessity for, and
the same propriety in, the varieties which are found in these four histories,
as there was for Paul to speak the same gospel in a different way, with dif-
ferent arguments, facts, and evidences, in the different places in which he
published it. Suppose Matthew Levi to have written a narrative for the
Jews in Judea, one for the conviction of the people at Rome, one for the
Jews, and Greeks in Greece, and one for the Asiatics in general, at differ-
ent periods, wilhin the lapse of from twenty to thirty years; would it not
have been as fitting for him to have been as diverse in his statements, as
Paul was in his preachings in Damascus, Lycaonia, Athens, and Rome?

It was, for example, of indispensable importance that Matthew Levi,
when writing for the Jews in Judea, at the time in which he wrote, should
trace the lineage of Jesus of Nazaretk up to David and Abraham ; but of
no consequence to the people of Rome, for whom John Mark wrote, that he
should do it at the time he published his testimony. This, and other di+'-
ferences between Matthew and Mark, and the others, is precisely analagoua
to that between Paul in Damascus, and Paul in Athens. In a Jewish syn-
agogue in Damascus, the Jewish Prophets must be circumstantially adduced ;
but before the Areopagus in tlio city of Athens, Aretas a Grecian poet,
was better evidence than Isaiah or Daniel — better adapted to the audience,
and to the design of the speaker.

To return to the design of these four testimonies. The immeduite de-
iigit of these writings is to convince men that Jesus of Nazareth is the
Messiah, the Son of God ; and the ultimate design of them is, to put men in
possession of life I Matthew's design was, in the first instance, to couviuce
the Jews in Judea — Mark's design was to convince the Italians or Romans —
Luke's design was to conviuee the Grecians — and John's design was to con-
vince the Asiatics in general, of this fact; and, if you please, through these,
finally, all nations. Now, as the Saviour did not exhibit all the evidence of
his mission in any one town, village, or city, or to any one people, it was
quite compatible with his e.vample, and with all circumstances, that none
of his ambassadors should attempt to lay all the evidences before any one
people, whether they preached as Paul, in all nations; or wmte, as these
writers did, for the conviction of different nations and people.

Now, to bring all these remarks to bear upon a rational and profitable
art of rending these memoirs, we shall, for example, take the testimony ol
Matthew I.icvi, and show 1k)W a knowledge of his design illuminates every
gage, and contributes to clear and comjirchensive views of that religion, in
the accompli^mcnt of which he was an active and honored agent. Let the

TTl PREFACE.

reader suppo>!e that he was possessed of all the facts and documents with
which MattL^w was furnished, and that he designed to address hfs country-
men, the Jews, in order to convince them that Jesus of Nazareth, who had,
at the time of his writing, finished his earthly career, was that Messiah, the
Son of God, which God had long and often promised, and they had expected.
That he might write with the most effect, he would take into view the cir-
cumstances of the Jews, at his time of writing. He would place before him
their different sects and prejudices, the popular errors and the popular truths
of the time : and, being fully acquainted with these, he would select out
of the information with which he was furni.'ihed, such facts and documents
as would suit all the circumstances of the case. Being aware that the
whole nation expected a prince and deliverer to rise from among them, and
from the house of King David, he would conclude, that unless he could satis-
factorily prove that this Jesus was legitimately descended from Abraham,
through David, all further attempts to convince his countrymen would be
in vain. For this purpose, then, he would apply to the Register's office,
for a copy of the roll of the lineage of the house of David, well attested ;
and from this, trace Jesus to David ; and thus prove that, in as ftir as ped-
igree was concerned, this person had the most legitimate claim upon their
faith, as being, unquestionably, from the most public and well-attested doc-
uments, a descendant of King David. In the next place, he would remem-
ber, that not only his descent from David, but many circumstances of his
nativity and infancy, had been pointed out by the Prophets of his nation;
and that the people of his time expected these to be fulfilled in the Mes-
siah. He would, therefore, introduce those circumstances which had been
foretold — such as the character of his mother, the place of his nativity, the
slaughter of the infants in Kamah, his flight into Egypt, his being recalled,
his bSing brought up in Nazareth, and the history of that Elijah that was
to come before him. Thus he would adduce the testimonies of Moses. Da-
vid, Isaiah, Jeremiah, Hosea, Malachi, as all concurring in him.

Having, then, introduced him under all these favorable circumstances,
and fairly brought him before his readers, accompanied with every attesta-
tion which either their own expectations or the sayings of their Prophets
had made necessary; his next efl'ort would be to furnish such evidences as
.i^eir expected Elijah presented in his behalf, and such unexpected at-
testations as his Father from heaven, and the Holy Spirit had given at his
first manifestation to Israel. Then he would give a specimen of his own
character, deduced from what he said, and what he did, that they might
judge whether there was anything in his doctrine or deeds incompatible
with his pretensions. In selecting his own declarations, he would prefer
those of the greatest notoriety, such as his public discourses : and of his
miracles, he would adduce not only those of the most splendid character,
but those which were performed in the presence of the largest and most
respectable assemblies.

He would occasionally, as opportunity served, state the success attend-
ant on his labors, mention the names of his principal followers, and intro-
duce as early as possible to the notice of his readers, those prominent char-
acters who afterward occupied so conspicuous a place in the triumphs of
his cause. He would sometimes record such incidents in their history as
would unfold their true character, and serve to give them credit with the
people. He would always introduce the ancient predictions that bore upon
him or them, and thus present a chain of evidence addressed to all that
is in man, and to the peculiar temper and feelings of his countrymen.
For this purpose, pains would be taken to show how he acted in all sorts
of company — amongst friends and foes; and still having regard to tli*
prejudices and errors of the times, such occurrences as would ha',
tendency to correct these mistakes, would be minutely detailed. Comb-.v
iug brevity and great comprehension with simplicity and perspicuity, tr^-c

PREFACE. XTll

mg every prominent incident from his birth to his death, his resurrec-
tion and ascension into heaven; he would thus produce such a phalanx
)f evidence, as would leave without excuse, every man who had read the
'ineient oracles, or only heard the comments of the public instructors of
• he people.

Such, I say, would be the general outlines of the course which reason
«TOuld suggest to a person whose design would be to convince a people cir-
cumstanced as the Jews were at the time Matthew published his testimony
in Judea; and such, substantially, is the course that Matthew has adopted
and pursued.

Now, as the design of a ivrifer is his own guide in the selection and ar-
rangement of his materials, arguments, and evidences; so it is the only infal-
lible guide, when known, to the interpretation of what he has written. A
regard to the grand design of the whole, and to the particular design of
each item in the narrative, will do more to explain to us the meaning of
what is written, than all comments upon the meaning of words, or what \s
called "the doctrines" of scripture.

Were a person to write at a great distance from Judea, as John did,
where the people knew little or nothing of the Jewish Prophets, or of the
Jewish customs, he would not think of troubling them with a roll of lin-
eage about his pedigree, nor with many quotations from ancient Prophets,
except to let them know that he had been the subject of ancient prophecy,
and mention a few instances to show that these prophecies had been most
exactly fulfilled in him. He would introduce John the Harbinger, merely
as "« man sent from God." If he spoke of the people of Canaan, he
would simply call them Jews. If he introduced any Hebrew names, such
as Kiihhi or Messiah, he would interpret them. If any of the sacred in-
stitutions of the Jews' religion, such as the Passover, was introduced, he
would call it a feast of the Jews. If he referred to any of the usual cus-
toms of the Jews, he would explain them, such as the Jewish manner of
purifying. If he spoke of places in that country, he would give a geo-
graphical description of them, such as Betltany upon the Jordan. If he
alluded to the sectarian feelings of this people, he would describe to what
extent they were carried, by informing his readers that the Jews had no
intercourse with the Samaritans. Nay, he would adopt the style of the
East, as far as compatible with a lucid statement of facts; and as ligh'
was a favorite topic of the Asiatics, he would, under this similitude, intro-
duce to their consideration Jesus as"</iB tight of the world." lu afford-
ing them the evidences of the mission of this wonderful personage, know-
ing that they would argue much from the reception which Jesus met with at
home in his own country, he would be particular in narrating the miracles
wrought in, and near to, the metropolis; and the ditl'crcnt argunicMts ;ind de-
bates to which they gave rise; and as they would be more likely to have
heard his fame from the people that visited Jerusalem at the great annual
festivals and convocations, he would more minutely detail what happened
on those occasions. Such would be some of his peculiarities in addressing
a people so great strangers to the Jewish history.

With similar varieties, both Luke and Mark are distinguished, but for
the same reasons, and subordinate to the same ends; and are just as easily
understood as those of Matthew and John, when all the preceding consid-
erations are attended to.

The Christian, who sincerely desires to understand these narratives, will
not only most unf'eiguedly present his supplications and prayers to him
who gives his Holy Spirit to them that ask him ; but he will exercise those
faculties of understanding which (iod has given him, and to which he has
adapted ail his communications, since man became a transgressor. He will
spjiiy the same rules of interpretation to these compositions, which be
2

ivii PREFACE.

would apply to any other writiiiga of the same antiquity. He will consider
the terms, not otherwise explained by the writers, as conveying the same
ideas which they are wont to convey in common acceptation. He will always
keep the design of the writer before his mind : and for this purpose he will
attend to all circumstances requisite to ascertaining his design — such as the
character of the writer himself, the circumstances of the people whom he ad-
dressed, or amongst whom he published his writings, their peculiar preju-
dices, views, and feelings at the time of his writing to or for them ; his own
most explicit avowals with regard to his motives and intentions in making
any communications to them. All these things will be attended to, and the
writings examined in the natural order in which they are presented; noting
every allusion and incident with the greatest circumspection, whether it re-
gard time, place, or character. But above all, the most prominent object
which the writer has in view, will be the most prominent in the consideration
of a rational reader of his writings. And when diificulties occur, not to be
•satisfactorily solved by the mere import of the words, that meaning which
best accords with the design of the whole writing, or with the particular pas-
sage, will be preferred.

But, as yet, we have not called the attention of the reader to the ulti-
mate design of these narratives. We have, indeed, noticed that their imme-
■Mate design is to convince the reader that Jesus of Nazareth is the Mes-
siah, the Son of God — and that this object is subordinate to another design,
viz : that the READER MIunT, THROUGH THIS CONVICTION, E.NJOY EVERLAST-
ING LIFE.

Reader I This is the glorious end of all these sacred liistories. On the
following pages, is inscribed the most astonishing narrative ever read ; the
sublimest and the simplest story ever told. But this is not all. It is de-
signed to accomplish an object superlatively grand, transcending — in de-
grees inexpressible — the most magnificent scheme that created intelligence
ever conceived. To convert a race of polluted, miserable, and dying mor-
tals, into pure, happy, and glorious immortals; to convert the gates of death
■.nto the gates of immortality; to make the pathway to rottenness and cor-
ruption, a highroad to deathless vigor, and incorruptible glory ; to make
the grave the vestibule, the ante-chamber to a " house not made with hands,
eternal in the heavens ;" to make the dying groans of sin-worn nature, a
prelude to ecstasies unalloyed. Yes, this is tiie benevolent and glorious
iesigu of these Testimonies. Books, written with such a design, with a de-
ign to purify, elevate, and glorify the debased and degraded children of
men ; to prepare, furnish, and adorn them for the society of principalities
oud powers, for the society of their God and King, in a world of perfect
bliss ; most assuredly, come with a divine character to man. Their claims
on tlie attention and examination of those to whom they are presented, most
certainly are paramount to all others. And the bare hypothesis, to say noth-
ing of the moral certainty, that they came from (jod, wilh such a design, is
c|uite enough, methinks, to woo our whole rational nature, to constrain all
our moral powers, to test their high pretensions to a character so philanthropic
and divine.

On such a theme, who would not wish to be eloquent I But how can
we equal in style, a subject which, when but faintly, and in prospective,
viewed, exhausted the sublimest strains of heaven-taught prophets, and of
poets, fired with God's own inspiration — whose hallowed lips tasted not the
fabled springs of Pagan muses, but the fountain of living waters, springing
from eternal love ! Yet, even these failed to lisp its praise. Nay, the
brightest seraph that burns in heavenly light, fails in his best eifort; and,
in profound thought, pores upon the marvelous llieme. The compassion of
the eternal God, the benevolence and philanthropy of the Father of the
whole family in heaven and in earth, toward us, the fallen children of his
love, has transcended the loftiest grasp of the highest intelligence, and hsj

HREFACE. -AS

made to falter, the most expressive tongue, in all the ranks of heaveulj
DOwers. In all the rapturous flights of those morniug stars of creation, in
all the ecstatic acclamatiuiis of tiiesp elder Sons of God, the theme has not
been reached ; and though they have tuned their harps a thousand time*,
.(nd swelled their voices in full chorus, in countless efforts, yet the theme is
still unequaled ; and, as it were, untouched. Vain, then, would be the at-
tempt, and fruitless every effort, to express, in corresponding terms, a subjrci
so divine. Indeed, we have no language, we have not been taught an ai^ha-
bet adapted to such a theme :

HINTS TO HEADERS

It has been ofteu uuticed, that the grand laws of the natural world — the
fundamental principles of the philosophy of nature, are few and simple ; that
;ill sciences, predicated upon God's wo-rks, are reducible to a few leading or
t^eneral principles. The same may be said of the grandest of all systems,
of the noblest of all sciences — God's own system of virtue, and his own
science of happiness.

All the law aud all the prophets were founded upon two general principles,
according to the reasoning of the Author of the Christian religion. In the
estimation of the same person, the whole Christian religion is based upon one.
fact. But this fact is of such an astonishing nature, that it affects both
heaven and earth. Its meaning is everything that regulates, or, it is the
very principle upon which is founded the moral government of the world.
It affects. the government of God over all men, and the cheerful aud accept-
able allegiance of any part of them. It is to the moral system, and to the
moral empire, everything that the sun is to the solar system, and to the
"lobe which we inhabit. It is the center around which all pure and gra-
cious affections in human hearts revolve ; and it is the source of light and
life to a benighted and dying world. It attracts to itself every happy eye
in the universe ; and draws to itself every pious emotion in every human
breast. The eyes of all saints, in all lands, are gladdened by its light; and
the hearts of all are cheered and warmed by its vivifying powers. That the
Christian religion should be based upon such a fact, is every way worthy
of its Author; and exhibits it, to the rational mind, as altogether glorioui'
and divine.

When one question of fact is answered in the affirmative, the way to
liappiness is laid open ; aud all doubts on the nature of true piety and hu-
manity are dissipated. The question is one which the following histories
alone can answer. The tact is a historic one, aud this question is of the
same nature. It is this — Was Jesus the Nazarenc, the Son and Apostle of
Godf This question is capable of being converted into various forms, such
as — Are the subsequent narratives true? Did Jesus actually and literally
rise from the dead, after being crucified and interred ? Did lie ascend into
heaven, in the presence of his disciples ? Is he constituted the Judge of
the living and the dead? Or, was he an impostor, and a deceiver of men?
It may be proposed in many a form ; but it is still a unit, and amounts to
this — Is Jesus the Nazarene, the Son of God, the Apostle of the Father, the
Saviour of men"? When this question is answered in the affirmative, our
duty, our salvation, and our happiness, are ascertained and determined.

Although the subsequent writings of the Apostles, add an immense weight
of evidence to that afforded by these histories ; still, the fact on which the
whole system is built, is exhibited and attested in the following narratives;
and from these, primarily, if not exclusively, its truth and certainty must be
lecided.

Any hints, therefore, which may arrest th* attsntion of the youthful

PREFACE XXI

reader, and direct his iuquiries in a fair and impartial examination of these
witnesses, appear to us of primary importance. Fur, if these histories are not
understood and believed, there is no enjoyment of the glad tidings which
they announce — i'hilanthrophy can not exhibit itself to so much advantage,
on the theater of this life, as in calling the attention, and in directing the
pursuits of the young and the thoughtless, in the acquisition of what may be
emphatically called llie true knoicledyc.

In addition to the remarks on this subject, found in our preface to the
four following narratives, wc will subjoin a few important hints, derived from
various sources, which we can not, at this time, enumerate. These are designed
to aid the yauth, who are desirous of understanding the following testimo-
nies, in their minute and diligent researches into these mines of salvation.

I. Not one of these four historians wrote tvith any design of improving
upon the others, of detailing the things omitted by them, or of supplying any
defects tvhich he ohserved in their statements.

From this it would follow, that none of these writers had any concern or
thought, when writing, how his testimony would correspond with any other,
or how it might be viewed, as an improvement upon it. We know that this is
not generally noticed, and that many '"Harmonics" and "Sketches of the
Life of Jesus," taken from these narratives, are founded upon the supposi-
tion that each subsequent history was written with some design to supply
the defects of the preceding. But, amongst the arguments which support the
above position, one is chief; and, in our judgment, alone sufficient to make it
manifest to all. For example — Let it be supposed that Luke or John
wrote with a design to supply certain omissions in Matthew, to make some
improvement upon his testimony ; how will such a supposition aflFect the
character of jMatthew, as an Apostle, or the Spirit by which he wrote? The
Evangelists, Mark and Luke, on this hypothesis, appear as correctors or im-
provers upon an Apostle! I But John avows his own design in writing, and
this settles the point with regard to him. Nor can it be inferred from
Luke's own preface, that he had ever seen the writings of Matthew or Mark.
He speaks of many attempts that had been made to write these memoirs,
but there is not the least ground to imagine that he ever alludes to any of
those that we now have.

The above hint is of much importance on many accounts; but we must
leave it, unaccompanied with any illustration or application, to the use and
appropriation of the reader.

IL Not one of these lustorians relates all tliat he hneio of Jesus, nor do they
all relate as much as any one of them, could have related concerning him. In
proof of this, see J(din, chapter xxi. This was not their object. They do,
indeed. L'ive a fair specimen of his doctrine, and of the evidence and author-
ity which accompanied it.

In order to explain some facts wliich are partially related by one, more
fully by another, dltl'ercntly by another, and not at all by some of them; it
will be necessary to remember, that tliey all omit some things to which some
of them refer; and that allusions are found in one, to i'acts which he omits to
record, but which are recorded in another. As before said, it can not be
proved that any one of them had seen the testimony of any other, at the time
he wrote his own. An instance or two must suffice. Three of the histo-
rians mention that Chorazin is addressed by the Saviour, as having been the
theater on which many and stujicndous miracles were wrought; such as would
have 3onverted Tyre and Sidon ; and yet, not one of the four witnesses so
oiuch as says that Jc.-^us was ever there, much less exhibits one of these mir-
acles. Again, we firjd allusions to a form ol' prayer which John taught his
disciples; yet none of these writers record it. None of them tells us that
Juhti, tiie Ininierscr's lather, was struck Jeaf as well as dumh; and yet the
fact is alluded \», and gatiiered from tiiese words: "They made signs to
Zacharias how he would have his son named."

SXll PREPaIE.

lu other parts of the New Testament, certain facts and occurrences in the
life of Jesus, are related and alluded to, which are not found in any. of these
narratives. Such a.s his being seen of five hundred brethren at one time,
assembled after his resurrection: his discourse concerning his reign, previous
to his ascension ; and even one saying of his quoted by Paul, which, with
the circumstances that gave rise to it, is omitted by them all, viz : " It is more
blessed to give than to receive."

But some things are alluded to by one, which happen to be recorded by
another. For example — John tells us that the disciple, that was known to
the High Priest's family, went into the palace with Jesus; but he never tells
us that Jesus was carried to Caiaphas. This the others record. Luke tells us
that the women who first visited the emj *y sepulcher, ''found the stone rolled
away ;" but never tells us that the stone was sealed, or fixed at the entrance of
the sepulcher.

This fact not only teaches us that the writers willingly omitted to record
many things which they knew, as well as those which they have narrated,
because unnecessary to the completion of their design ; but that apparent
incongruities in their narratives might he easily reconciled, by a knowledge of
those things which either some, or all of them, found no occasion to record.
This second fact exhibits the weakness of those puny critics who reject the
testimony of these witnesses, because they did not record everything which
they knew, or in a way that suits their peculiar notions of what is fitting ; and
it also shows us how little sense there is in all that talk about " contradic-
tions and incongruities," and the attempts made to ' reconcile" them, which
we so often hear.

III. These historians do not always aim at giving the precise words of
those they.quote, not even of the Saviotir himself; hut only the full and precise
sense of what was uttered or written. This applies to their quotations of the
Jewish prophets, the words of angels, and even of the Father himself.

It is true, that where they aim at giving the words of the iSaviour, they do,
in some respects, vary from one another. In this way, however, we may
account for it: the Saviour's mother tongue was the Syro-Chaldaic, then
spoken in Judea: in translating las words into Greek they sometimes differ
from each other, as other translators differ, in selecting words which equally
convey the same sense : and in writing to different people, they would naturally
select such words, as would most correctly communicate to their understand-
ing the sense of his expressions. But, as was said, they do not always aim
at giving the precise words. For example — The testimony which the Father
gave to Jesus, at his immersion, is differently given by Matthew, Mark, and
Luke : — ''This is my beloved Sou, in whom I delight." " Thou art my beloved
Son, in whom I delight." " Thou art my beloved Son, in thee I delight.'
In words, these attestations differ ; but as respects the testimony in favor of
Jesus, or as respects the sense, they are the same. But these writers do not,
in this instance, differ more from one another, than one of them might differ
from himself. The heavenly messenger says to Cornelius — " Thy prayers and
thine alms are come up fur a vicmoriul hefure God." Yet, Peter, in quoting
these words, says — "Thy prayer is heard, and thine alms are hud in reviem-
brance in, the sight of Gud." Many such instances may be found in theai
narratives, which, instead of detracting from, greatly add to, the credibility
of the whole. But the use and application of these hints are beyond our
limits, and left to the judicious reader.

IV. Tlic Saviour often delivered the same maxims, parahhs, and discourses,
daring his public labors, and many of his miracles wen: uccomjutnied with
many oj the same circumstances, though exhibited in times and plac<'S far
remote.

A very superficial observer must see this. In the comniissioti which Jesus
gave both to the twelve nud the s<venly vihom he employed during his lifetime,
lie aullidrizcs and commands thcni lo aiitiouuLC the same truths, to publish th''

PREFACE.

same facts in every village and city, and to peiform the same cures for a cou-
firmation of the truths they declared. Indeed, it would be difficult to con-
ceive how any public teacher, daily employed in communicating instructions
on a few glorious topics, could avoid delivering the same discourses, answering
the same questions, and exhibiting the same evidences, in unfolding the
same kingdom ; and in enforcing the same reformation on all persons, as did
the Saviour, and yet avoid repeating many of the same things. This remark
will solve some difficulties, which have appeared to some persons respecting
fragments of the "Sermon on the Mount," and other discourses found in dif-
ferent narratives, and in different places of the same narrative, as well as sonic
other imaginary difficulties of another kind.

V. A fifth hint of some consequence, is — That the order of narration in thrsr
histories is similar to tin' Jewish and other aneient histories, and is not con-
ducted according to the modern plan of historic writings; consequently, not so
lucid to us, who are accustomed to a greater degree of precision in affixing
dates to events and transactions, as also in describing the theaters on which
they happen, as histories conducted on our plaa.

We are liable to err in supposing that events following each other in close
succession in the thread of narration, immediately followed each other in time
and place, in actual occurrence. But often events which appear to be imme-
diately connected in the narrative, happened at times and places considr.ra-
bly remote. One would think, on reading the close of Luke's testimony, that
Jesus ascended to heaven the evening of the same day on which he arose fruni
the grave, but the same historian tells us elsewhere, that he did not ascend
till nearly six weeks afterward. We shall leave these hints with the reader,
and conclude with a few remarks on the whole plan of these historians.

Their plan, and its execution, are alike simple, beautiful, and supernatural.
Viewing their narratives as a whole, and taking them together, they i'urnish
a combination of evidence, sublime and majestic as the heavens, and as irre-
fragable as that which assigns to the Almighty the mechanism of the universe.
The shafts of the conceited skeptic, aimed at these impregnable bulwarks of
our faith, fall at his own feet, harmless as the schoolboy's arrows aimed at the
extinction of the sun.

With what skill, simplicity, and beauty, is the nativity of this long-expected
child introduced. His birth appears, for a time, to engross the undividiMl
attention of all the pure and high intelligences in heaven and earth. God s
heavenly messengers are ever on the wing with some important errand, rela-
tive to the care, safety, and management of this wcU-belovcd Son. The east-
ern magi and the shepherds of IJethlehem, alike admonished from the skies,
are found hasting to the cottage ; alike importunate in their iu(|uiries and
equally devout in presenting their acknowledgments at the feet of this won-
derful stranger. Both Herod and his nobles are troubled at the tidings of
his birth, and alike apprehensive of a revolution in Judea, fatal to their ambi-
tiou.s expectation.^. The wakeful thoughts and the night visions of those
honored females, the relatives •iind acquaintances of the favorite virgin, are
all engrossed in scenes, in which this high-born infant is exhibited as full
of grace and truth. The prophets and pruphetesses in Jerusalem and Judea,
in all their interviews, think and speak of nothing else. Some oracle con-
rcrning him, or some expression frum his infant lips, are the only subjects that
till tlunr hearts, to the exclusion of all and every thing besides.

Thus they introiliice him. Through all the meanderings of the seed of
Abraham for forty-two generations, they trace his ancestry, to the exact ac-
complishment of every syllable announced to the father of the faithful, or re-
peated to any of his illustrious desceudant.s. Next they present the last of Is-
rael's prophets, who came to consummate the Jewish line, as so much en
grossed in preparing his way, as to neglect ordinary attention to foo<i and
raiment, the chief concern of almost all the human race. They open the
heaven of all the ancient prophets, and pour upon l.;s head a continued

rjIlV PREPAvK.

Stream of prophetic light, illuuiiuating, by its reflection, every step of hif'
journey, from the cradle to the cross ; from the manger to the sepulcher of a
rich nobleman, a senator of the commonwealth of Israel.

But here they do not stop. They narrate other attestations given of him
still more illustrious. While John the Immerser, the favor of God to Israel,
is loudly proclaiming, to the inhabitants of Judea and Jerusalem, Jesus, as
the Lamb of God, taking away the sin of the world, and putting an end to
sin-ofi'erings ; — soon as Jesus emerges from the Jordan, soon as he is bom of
water, tht voice of his Father is heard. He bows the heavens. He declares
aloud from the excellent glory, " This is my Son, the beloved, in whom I de-
light;" and to identify the person of whom he thus spoke, the Spirit of God.
as a dove cowers down, descends upon his head, and there abides until it dis-
appears in him.

Having thus introduced him with these high recommendations, with
these credentials from earth and heaven, his own deeds are permitted to
speak for him All nature then feels and owns him universal Lord. His
hand is never siretched out, but its benign and beneficent power is displayed
and felt. His lips are ever teeming with grace and truth. Not only does the
race of living men, amongst whom he is reckoned, feel and attest his omnipo-
tence ; not only do the air, the earth, and the sea, lay their respective tributes
at his feet; but even the dead, and the spirits of the dead, of times past and
present, both good and evil, come and own him as the Lord of all. Strange
assemblage of evidence ! Unparalleled concurrence of things human and di-
vine, of things animate and inanimate, of things above, and things beneath,
of all ranks and orders of intelligences, both good and evil, of the whole
universe, in confirmation of his pretensions!! Nothing like this was ever
seen or thought of before. The only occurrence the least analogous to it,
and that will not bear a comparison with it, which the annals of the world
exhibited, was the universal assemblage of the inhabitants of the eartli and
air to Noah, when entering the ark. Moved by Heaven, they forgot all their
antipathies and their discords, and all concurred in avouching Noah as their
savior, and the founder of a new world. This is but a feeble type ; yet it is
the only one all history affords of this universal suffrage, in acknowledging
Jesus of Nazareth as God's own Son, and our only Saviour.

These sacred historians, then, had no model, which they could imitate ; no
lesson, nor instructions in their plan, from all that had gone before them. Mo-
ses himself failed to instruct them. No age, no history, no people set them
an example. Their success in this can not be attributed to any other cause,
than to the supernatural qualifications which they possessed, than to the all-
creating energies of that Spirit which brought all things to their remem-
brance, and to that unparalleled character which is the subject of theii
memoiVs.

Touching their own character, too, it may be observed, that they exhibit
themselves to be the most artless, the least accomplished, and the most faith-
ful historians that ever wrote. They are the least indebted to human accom-
plishments of all writers whose works survived one century, and yet they
have excelled all others in the essential attributes of a historian. Their hon-
esty and fidelity constitute the most prominent trait which arrests the reader'^
attention, whether lie thinks of them as men or as biographers. They seem
always so completely absent to themselves and each other ; so regardless of
their own reputation; so entirely absorbed in their Master's praise, that they
tell their own faults, and expose each other's weaknesses, without ever seem
iiig to think, or to care what opinion the reader would form of them, or of
anything they record. They seem to have no feelings in comnum with other
writers. They are so full of facts ; so enamored with the words and deeds of
their Master, that to record these was all they aimed at, was all they deemed
accessary. To conclude, in the words of Doctor Mackuight: "Through the
whole of their histnrios, they have not pronounced one encomium upon Jesus,

PRKPAL'£. XXV

or upon auy of his friends ; nor thrown out one reflection upon any of his
enemies, althoufrh much of both kinds uiiglit have been, and, no doubt, would
have been dene by tht-ni, had they been governed eitlier by a spirit of impos-
ture or enthusiasm. Christ's life is not praised by them, his death is not la-
mented, his friends are not commended, his enemies are not reproached ; but
everything is told naked and unadorned, just as it happened ; and all who
real, are left to judge, and make reflections, for themselves. So deeply are
lliev impressed with the dignity and importance of their subjeot."

INTRODUCTION

TO THE

ACTS OF APOSTLES,

This book has been sometimes titled " The Gosjk'I "f fhe Uoly Spirit ;'
bc-cause it is the only book which gives us an account of his descent, :\nil
splendid operations in the confirmation of the mission of the Apostles. It has
also been styled " The Gospel of the Gentiles;" because it is the only source
of information on their calling, and fellowship with the Jews, in the blessings
of the reiga of Messiah, the Great King. In most of the Greek copies of
the New Testament, it is called " The Acts or Transactions of the Apostles;"
because it exhibits their labors in planting Christianity in the world. This
name, however, does not fully comport with the contents of the book. It is
not The Acts of the Apostles, but Acts of Apostles; because only a few trans-
actions of a few Apostles are mentioned in it. By Chrysostom, one of the
Greek Fathers, it is named " Tlie Book, the Demonstration of the Resurrection."

It does not appear that Luke designed to write what might be called an
ecclesiastical history of his own times, nor an account of the labors of all the
Apostles, nor even of all the labors of any one of them, during the time
embraced in his narrative. If he had designed such a thine, he fell far short
of it; for, of the Apostles, except Peter and Paul, he says but little; and even
of the last mentioned, though more minute in his history, he narrates, com-
paratively, but a few great transactions. Though somewhat particular in detail-
ing liis journeys by land, and voyages by sea, yet he omits several of his voyages,
and is altogether silent on the incidents of his journey into Arabia. Nor does
he appear to have designed to write a history of the foundation of the Chris-
tian communities, in the different countries of the world, in which he labored
during the thirty years embraced in his history : for he says nothing of the
foundation of the Christian community in the city of Home, in Babylon, in
Egypt, and in many other places of note, alluded to in the Epistles. Nor can
it be gathered from his narrative, that he intended merely to relate such things
as he was an eye-witness of, or a party concerned in ; for he is not full in re-
cording even these, and tells of many other things, of which he was not an
eye-witness. What, then, was his design?

There are two things on which he fixes the attention of Ids reader, with
more than ordinary care. The first of these is, the opening of the lloign of
Heaven amongst the Jews on Pentecost, and the wonderful displays of heav-
enly influences attendant on that glorious event. He narrates no more of the
history of the first congregation in Jerusalem, than is necessary to give a cor-
rect view of the commencement of Messiah's reign, over the literal descendaDti
of Abraham. This occupies about one-fourth of his whole narrative.

While he follows the order of the commission, beginning at Jerusalem,
proceeding to Samaria, and thence to the uttermost parts of the earth, in
giving a brief account of the establishment of Christianity ; the second ob-
ject— which seems pre-emiuentl\ to engross his attention — is the commence-
ment of the reign of Messiah o .< i the Gentiles. Fleuce we find the calling
of the Gentiles, and all the evcf. v,s connected with it, more fully and circum
(xxvi)

PREFACE. XXYll

stantially related, than anything else. Of the occurrences in Jerusalem, at
the time of the meeting of the Apostles, and of the labors of Paul in all his
journeys, those things are particularly told, which concerned this event.
These considerations suggest to us that, while Jiuke designed to give a brief
account liow the Apostles executed their commission in general, in Judea and
Samaria, his grand design in writing was, to establisli in the minds of all
Christians of that age, with a reference also to future times, the just claims,
and inalienable rights of the Gentiles, to be considered and treated as God's
people; to become members of the Christian communities, on the same foot-
ing with the Jews. Doubtless, this was his grand or chief design, in writing
thi history. The plan he pursued, was not to settle the controversy by ar-
gument, as Paul does in some of his epistles ; but by recording what God had
done for this people, by simply showing, that he had done everything for thcni.
which he had done for the Jews, and had made no difference between
Jews and Gentiles, under the reign of his Son.

Admitting this to have been his chief design in writing his narrative, how
suitably does it account for his minuteness in describing the conversion of
Saul, and his call to preach to the Gentiles ; the story of Cornelius and Pe-
ter; the debates at Jerusalem; the separating Paul and Barnabas to their
mission ; the decrees of the Apostles and elders: together with his frequent
accounts of Paul's speeches to, and interviews with, the Gentiles ; and of the
success attendant on the labors of Paul and Barnabas among them. This view
of his design in writing this book, also accounts for his having omitted to in-
form us of the travels and labors of the other Apostles, and of the congrega-
tions which they planted in different places, with many other things which
could not be accounted for upon the supposition of his intending to write a
history of the acts of the Apostles, during the period from the ascension of
the Messiah, till Paul arrives a prisoner at Rome.

It is nevertheless true, that, in accomplishing his design, he is obliged to
give us a very general and comprehensive view of the introduction of Chris-
tianity, throughout the whole world. So that still his history is, in a certain
sense, an ecclesiastic one, the oldest and most authentic in the world. As the
four preceding histories constitute rather memoirs than biography, so this is
rather a mere sketch of what happened, during the labors of the Apostles,
than a history of the transactions of any one of them.

Of the New Testament historians, Luke is the most eminent. lie gives
us one continued history, from the commencement of the Christian era, down
to A. D. 63 or (J4. He records, in his testimony concerning Jesus, and in
his Acts of Apostles, all the grand and important events and transaction.-!
connected with the establishment of the Christian religion in Asia, Africa, and
Europe. This book is the grand link, which connects the previous histories
with the apostolic epistles, and constitutes a key to the right interpretation
of them ; without which they would have been, in a great measure, unintelli
giblc. An accurate acquaintance with the history of the people which com
posed most of the congregations, to which the Apostles addressed letters, with
the time and circumstances of their conversion, and with their customs am)
questions, found in this book, greatly facilitates our proficiency in the know!
edge of those letters, which explain the meaning and bearings of that one
glorious fact, on which the Christian superstructure is reared.

From it alone we learn, by what means that great moral and religious rev-
olution was accomplished, which eventuated in the destruction of polythcisni
and idiilitry, in the best ])ortions of the world; which desolated so many Pa-
gan temples, and caused millions of altars to moulder down to dust, not-
withstanding the wisdom and learning of philosophers, the sword of the civil
magistrate, and the superstition of the common people, were allied in main-
taining them, and in suppressing this "wicked and odious heresy," as the Ho
mans called it.

From it we also icarn, what true Cluisfianity is. and how far the modcri

XXVIII PRBPAOE.

exhibitions of it, have degenerated from the ancient and apostolic order of
things; we discover what was the spirit and temper of the first Christians.
and the character and design of their religious meetings. In a word, as Dr.
Adam Clarke observes, " in the book of Acts we sec how the church of Christ
was formed and settled. The Apostles simply proclaim the truth of God rel-
ative to the passion, death, resurrection, and ascension of Christ; and God
accompanies their testimony with the demonstration of the Spirit. What was
the consequence ? Thousands acknowledge the truth, embrace Christianity,
and openly profess it, at the most imminent risk of their lives. Tlie change
is not a change of merely one religious sentiment or mode of worship for an-
other; but a change of te7npers, 2}<:issi.ons, 2}>'ospects, and moral conduct. All,
before, was earthly, or animal., or devilish, or all these together : but now. all
is holi/, spiritual, and divine — the heavenly influence becomes extended, and
nations are born unto God. And how was all this brought about? Not by
might nor power; not by the sword, nor by secular authority; not through
worldly motives and prospects ; not by pious frauds or cunning craftiness ,
not by the force of persuasive eloquence: in a word, by nothing but the sole
influence of truth itself, attested to the heart by the power of the Holy Spirit.
Wherever religious frauds and secular influence have been used to found or
support a church, professing itself to be Christian, there, we may rest assured,
is the fullest evidence that that church is wholly Anti- Christian: and where
such a church possessing secular power, has endeavored to support itself by
persecution, and persecution unto privation of goods, of liberty, aijd of life, it
not only shows itself to be Anti-Christian, but also diabolic. The religion
of Christ stands in no need either of human cunning or power. It is the re-
ligion of God, and is to be propagated by his power : this the book of the Acts
fully show^s ; and in it we find the true model, after which every church should
be builded. As far as any church can show that it has followed this model,
so far it is holy and apostolic. And when all churches or congregations of
people, professing Christianity, shall be founded and regulated according to
the doctrine and discipline laid down in the book of the Acts of Apostles,
then the aggregate body may be justly called, "TAe Holy, Apostolic, and Cath-
olic Church."

" You diff 'rent sects, who all declare,

Lo ! Christ is here, and Christ is there;

Your stronger proofs divinely give,

And show me where the Christians live.**

PEEFACE TO THE EPISTLES.

Epistolary communications are not so easily understood as historic
writings. The historian writes upon the hypothesis that his reader is igno-
rant of the facts and information which he communicates; and therefore ex-
plains himself as he proceeds. The letter-writer proceeds upon the hypoth-
esis that the person or community addressed, is already in possession of such
information as will explain the things to which he only alludes, or simply
mentions. This is more especially the fact, when the writer of a letter ad-
dresses a people with whom he is personally acquainted, amongst whom he
ha« been, and with whom he has already conversed, upon most of the sub-
jects on wiiich he writes. A letter to persons who have hea.d the writer
before, who know his peculiarity; and above all, who are perfectly acquainted
with their own circumstances, questions, debates, difficulties, conduct, etc.,
may be every way plain, and of easy apprehension to them, when it may
be very diilicult, and, in some places, unintelligible, to persons altogether
strangers to these things. It is a saying, to which little exception can be
made, that every man best understands the letters addressed to liiniself It

PKEFAOE. XXIX

is true, if another person were made niiimtely acquainted with all the busi
ness, from first to hist, with all the peculiarities of the writer, and cireum-
Btanees of the persons addressed, and with all the items of correspondence,
Le might as fully and as clearly understand the letter, as those to wlinni it
was addressed.

There is no doubt but that the apostolic letters were plain, and of easy
apprehension, as respected the style and sentiment, to the persons who first
received them, though some of the ihiii(/s contained in them, might be diffi-
cult to be comprehended, or fully understood, even by them. The difficulties
that lie in our way of perfectly understanding them, though much greater
than those in the way of the persons to whom they were first sent, are not at
all insurmountable. The golden key of interpretation, is very similar to the
golden rule of morality. To ascertain what we ought to do to others, on
moral principle, we must place ourselves in their circumstances; and to ascer-
tain the meaning of the apostolic epistles, we must place ourselves in the
circumstances of the persons to whom they were written. So far, a resem-
blance exists between the golden key and the golden rule. But to develop
this principle, and to exhibit its practical use, we shall lay before the reader
a few considerations, which will embrace the chief difficulties in our way, and
the best means of surmounting them. What we advance on this subject,
may be considered as an answer to the question. How shall we place ourselves
in /he circumstances of the 2}ersons addressed f

In the first place, fheu, we are to remember^ that these letters were written
nearly eiyhteen centuries ago. This fact has much meaning in it: for it fol-
lows from it that, excepting the prophetic part of these writings, not a word
or sentence in them, can be explained or understood by all that has happened
in the world for eighteen hundred years. We might as well expect to find
the meaning of Cicero's orations, or Horace's epistles, from reading the de-
bates of the Briti.sli Parliament, or tlie American Congress of the last year,
as to expect to find the meaning of these epistles from the debates and de-
cisions of the Council of Nice, or of Trent, or of Westminster — from the
ecclesiastic history, the moral philosojjhy, or the scholastic divinity of any
age, since John the Apostle resigned his spirit.

From the above fact, it follows, that the most accurate acquaintance with
all those questions of the diflerent sects, with all their creeds and controver-
sies, which have engrossed so much of the public attention, if it does not im-
pede, moKt certainly does not facilitate, our progress in the knowledge of the
apostolic efjistles. As the Apostles did not write with any of our questions
before their minds, or with a reference to any of our systems, it is presump-
tuous in the extreme to apply what they have said on other questions, to
those which have originated since. And as they did not write with any de-
sign of making out a system of doctrine, it is preposterous to attempt to
make out a system for them, and oblige them to approve it.

In the second place, as the Apostles wrote these letters with a reference
to their own times, to the character and circumstances of the people with
whom they were conversant, a knowledge of the character and circumstances
of these jjeople, is of essential impiirtance, in order to understand the letters
tidilressed to them.

By the character of the people, we mean not only their character, at the
time the letter was written, but also their previous character — what sort of
per.sons thoy were before their conversion, as respected religion and moral-
ity— what their peculiar views and prejudices — and what their attainments in
the learning and science of their age and country. By the circumstances of
the people, we mean not merely their political and commercial standing, hut
as regards unity of views and co-operation — whether they were living in
peace and harmony among themselves — whether they were persecuted by
those of diflercnt sentiments — or whether ihey were enjoying trancjuillity un-
molested from without.

SXX PREFACE.

In the third place, a knowledge of the character and circumstances of the
writer of an epistle, is of essential importance in understanding it. His
character as respects style and method — what his peculiar art of reasoning
and modes of expression — what relation he boars to the persons addressed —
whether personally acquainted with them, or by report — whether their father
or brother in the fiiith — whether his letter is the first or second to them, oi
one of a series not extant — whether it was solicited on their part, an an-
swer to one from them, or written of his own accord — whether he addresses
them alone, or others in conjunction with them — and whether he writes in
his own name, or associated with others — and what their character and
standing.

In the next place, great attention must be paid to his design in writing to
them, at that time. It must be ascertained whether he writes with a refer-
ence to their whole circumstances, or to some one more urgent consideration ;
whether that consideration was one that respected themselves merely, or
others equally with them; whether he aimed at the full accomplishment of
his design in one letter, or in more ; or whether he reserved some things to
a sjiecial interview, or to some persons soon to visit them.

In the fifth place, the reader must recollect that no one sentence, in the
argumentative part of the letter, is to be explained as a proposition, theorem,
proverb or maxim, detached from the drift and scope of the passage. In-
leed, neither words nor sentences in any argumentative composition, have any
meaning, but what the scope, connection, and design of the writer give them.
Inattention to this most obvious fact, has beclouded the apostolic epistles, has
introduced more errors into the views, and unmeaning ceremonies into the
practice of professing Christians, than any other cause in the world. To this
the cutting up the sacred texts into morsels, called verses, has greatly con-
tributed. Many passages, otherwise plain and forcible, have been weakened
and obscured by this absurd interference.

The diflSculties in the way of our understanding these epistles, may be
easily gathered from the preceding items. We must place ourselves in Ju-
dea, in Rome, or iu Corinth, and not in those places in tlie present day ; but
we must live in them nearly two thousand years, before we lived at all. We
must mingle with the Jews in their temple and synagogues. We must visit
the temples and altars of the Pagan Gentiles. We must converse with Jlpi-
eurean and Stoic philosophers — with Pharisees and Sadducees — with priests
and people that died centuries before we were born. We must place before
us manuscript copies of these epistles, written without a break, a chapter, or
a verse. We must remember what the writers spoke to the people, before
they wrote to them. We must not only attend to what they said and wrote,
Init to what they did. And we must always bear in mind the numerous and
diversified enemies, in and out of authority, with whom they had to conflict.
Now all these are apparently great dilficulties, and, at first view, would seem
to put the golden key of interpretation out of the reach of all.

They are not, however, insurmountable. In reading any epistle, on any
subject, written by any person, we are accustomed to attend to all these
things, in substance, if not in form. Indeed, these are but the dictates of
common sense, regarded by every person in the common occurrences of every
day. Who is there th;.t reads a letter from any correspondent, without plac-
ing before his mind the character, views, and all the circumstances of the
writer? Who is it that reads a letter addressed to himself, or any other per-
son, that does not attend to his own circumstances, or those of the person ad-
dressed, with a reference to the items of correspondence? T)oes he not
regard the date, the place, the occasion, and the apparent design of the com-
munication? Does he divide the letter into chapters and verses, and make
every period or semicolon in it a proverb, like one of Solomon's ; a tiieoreni,
like one of Pjuclid's; an axiom, like one of Newton's? Does he not rather
read the whole of it together, and view every sentence in it in the light of

PREFACE. XXXI

the whole, and with a reference to the main desif^n ? Most certainly he does.
.Ml that is contended for in these remarks, is, that the same common sense
•ihould DC applied to the apostolic epistles, which we apply to all other epis-
tolary tH)!umunications.

VVe have said, that the above-mentioned diflSculties are not insurmount
able ; and in proof that they are not, and that we may place ourselves in the
eircumstauces of those addressed in the epistles, with more ease than at fiisi
fight appears, wo would call the reader's attention to the documents which
the Now 'lostament itself furnishes, to aid us in an eifort of so much im
Dortance.

In the faist place, then, the historical and epistolary books of the New
Covenant attord us the necessary documents to place ourselves in the eircuui-
stances of the persons addressed, in all those points essential to an accurate
apprehension of what is written to them. It presupposes, that the reader i.«
in possession of the ancient oracles; or that he has, or may have the inform-
ation contained in them. As much is recorded of the peculiar character and
views 01 the Jews and Gentiles, in the apostolic age, of the sects and parties
of boin people, as is necessary to understand the allusions to them in these
writings ; and in proportion to the important bearings that any historic facts
have upon the apostolic epistles, is the amount of information afforded. For
example — there is no historic fact which explains so much of Paul's epistles,
as the opposition which the Jewish brethren made to the reception of the
Gentile converts into the Christian congregations, on the same footing with
themselves; and there is no historic fact in the history of the lives and labors
of the Apostles, so frequently and fully presented to the view of the reader,
as this one.

Indeed, the number of facts necessary to be known, in order to our asso-
ciating around ourselves the circumstances of those addressed, in most of the
apostolic epistles, is by no means great. It is rather the Imporlance than the
numlirr of them, which illustrates these writings. A few facts belonging to
the apostolic commission, explain a large proportion of the writings of the
Apostles. For instance, they were to announce and proclaim to Pharisees.
Sadducees, Samaritans, and men of all nations, that JESUS THE NAZ.\-
RENE WAS THE SON OF GOD, AND THE SAVIOUR OF MEN. When
this was done, and some of all these people were persuaded of the truth of
this proposition, the next work of the Apostles was, to associate them in one
religious community, by opening to their apprehension the import and design
of the facts which they already believed. In making one new religious body,
or association of persons, whose former views, prejudices, partialities, and an-
tipathies, were so discordant, lay the chief difficulty, and constituted the most
arduous part of the a])ostolic labors. The Jew, with great reluctance, aban-
doned his prejudices against the Gentile; and the (Jentilo, with no less diffi-
culty, was reconciled to the Jew. The Jew conceited that it would bo an im-
provement upon the Christian religion, to incorporate with it a few of the
essentials of Judaism ; and the Gentile fancied, that some of his former
much-loved philosophy, wcjuld be a great acquisition to a Christian congre-
gation. The Infidel, or unbelieving Jews, attacked their brethren, who asso-
ciated with the Apostles — first by arguments, and lastly by political power;
and the (iuntile philosophers and magistrates alternately ridiculed and perse-
cuted such of their brethren as united with this sect, everywhere spoken
against. The Apostles labored to keep the doctrine of the Messiah pure
fr )m any mixture with Judaism and Gentile philoso|diy, and to fortify the
minds of the disciples with arguments, to maintain their controversy agai?ist
their opponents, and with patience and resolution to persevere amidst all suf-
ferings and persecutions. Now these few facts, so frequently and fully stated
in these writings, go a great way in explaining some entire epistles, and many
passages in others.

Kut in a preface to one of the cpistlcs, we can illustrate and apjily these

SZXU PREFACE.

principles to much better advantage, than in such general remarks ; and, for
this purpose, we shall present the reader with a short preface to the epistle
to the Romans, which has generally (both by the ancients and moderns) been
considered the most obscure and difficult of all the epistles.

PREFACE TO THE EPISTLE TO THE ROMANS.

As this epistle, when understood, is a sort of key to the greater number
of Paul's letters, much depends on forming clear and comprehensive views
of its impurt. As far as our limited means of furnishing such preparatory
information as may assist the reader in examining it for himself will permit,
we shall contribute our mite. In the first place, we request the reader's as-
tention to a few facts of great importance in tlie investigation of this epistle :
and, indeed, of all Paul's epistles.

I. The main question discussed in the narratives of Matthew, Mark,
Luke, and John ; or the grand topic of debate, from the time John the Im-
merser appeared in the wilderness of Judea, till the resurrection of Jesus,
was — Wlietlier Jesus tlie Nazarrnc was the Messiah? The Jews on the one
part, and the Saviour and his Apostles on the other, were the only persons
engaged in the controversy — the principal parties in this discussion. Hence,
it was altogether confined to the Jews. Indeed, they only had the means of
determining this point, as they were in possession of the oracles which ibre-
told his coming, identified his person, and attested his pretensions.

II. The grand topic of debate, from the resurrection of Jesus till the
calling _pf the trcntiles, an interval of several years, was — Whether Jesiis, whn
was enictfied, had ae.tually arisen from the grace, and ascended into heaven ?
This, though diiferent ir form, was, in effect, the same as the preceding. It
was difl'ereutly proposed and argued, though tending to establish the same
grand point. The Jews in Judea, the Samaritans, and the Jews in all the
synagogues among the Gentiles, whither the Apostles went, were the only
persons who took an active part in this controversy.

III. Aiter the calling of the Gentiies, and the number of disciples among
the Jews had greatly augmented, a new question aro.se, which, among the
converts generally, and cs])ecially among those of the Jews, occupied a« con-
spicuous a place as the first ([uesrion did among the Jews in Judea. This
question is as prominent in many of Paul's epistles, as the former is in the
historic books oi' this voluuiC. It is this — Whether tite Gentile eonverts had
a right to he considered tlie people of God, equally as the Jewish believers; or,
lohether they should be received in, tlie Christian congregations of believing
Jews, without submitting to any of tlie Jewish pyeculiarities, on the same footing
with the circumcised and literal descendants of Abraham.

IV. Many questions grew out of this one, which, for a long time, occu-
pied the attention of the Christian communities throughout the world, and
called for the attention of the Apostles. But as Paul was the Apostle to the
Gentiles, he was obliged to take a more active part in these discussions, and
thus we always find him the bold and able advocate of their rights, however
or by whomsoever assailed. To this question, we are, doubtless, indebted for
much of the information which this Apostle has given us, as it was the ocr.a
sion of so much being written on many topics connected with it, such as —

1st. The genius and design of circumcision. 2d. The promises made to
Abraham. 3d. The nature and design of the law of Moses, or Old Cove
nant. 4th. The righteousness of the Law, and the righteousness of Faitii ;
or, justification by works, and justifi(^ation by grace. 5lh. The Jewish priest-
hood and sacrifices. 6th. The sacrifice of Clirist. 7tli. The grace of God,
or the divine philanthropy. 8th. The election and calling of the Jews. 9th.
The nature, design, and glory of the Christian constitution and assembly.

PREFACE. ZZXlll

and many other topics subordinate to, and illustrative of, the one grand ques-
tion concerning the reception of the Gentiles.

To simplify still farther, and to comprehend under a few heads the whole
apostolic writings; it may be said, tiiat there are three gospels with their cir-
cumstances, which engross the wiiole volume.

The first is " the glad tidings," emphatically and supereminently so called,
concerning Jesus of Nazareth, exhibited and proved to be the only begotten
Son of Uod, sent to bless the people among wliom he appeared, who credited
his pretensions. The second is the glad tidings of salvation to the Ge>Uik's,
called ''the Gospel of their Salvation." This exhibits Jesus as the Saviour
of the world, and his death as a propitiation for the sins of the whole T'orld.
The third gospel, is that developed in the Revelation of John, in the co^imon
version, called " the everlasting gospel" or, good news ; that the long apos-
tasy, that the long dark night of antichristian superstition, tyranny and
usurpation, is passed; and that the kingdoms of the whole world hav^. be-
come the kingdoms and empire of Jesus, the King of kings.

The circumstances that gave rise to these three gospels, constitui >. the
shade in the picture of God's philanthropy. The development of the fihar-
acter and condition of the human family, relative to these three gnsp' 's, in
connection with them, engross the whole apostolic writings. On this, a hint
or two must suffice.

As to that which is by way of eminence called " the Gospel " — the doe;en-
erate and apostate state of the most enlightened and favored nation among
men, the descendants of the Father of the Faithful, foru: the contrast ; ind.
as a foil, set ofl' and brighten this most splendid of all exhibitions of the
mercy of God, from which spring all other good news to men.

As to the second gospel or good news — the deplorable condition, the ij'no-
rance of God, and the nameless vices of the Gentile world, their long alien-
ation from (jod, and scandalous idolatry, constitute a theater on which to ex-
hibit to advantage the glad tidings of (rod's gracious purposes toward them
from the beginning, evinced in sending his Son to make a propitiatory sacri-
fice for their sins, and in calling himself the God of the Gentiles, as well as
of the Jews.

And as to the third gospel — the awful apostasy of the professed Chris-
tian communities, and gross departure from the letter and spirit of the Chris-
tian institution ; their schisms, strifes, and persecutions, wliich this apostasy
ha.s given rise to; tlie long rejection and continued infidelity of the Jews,
with awful grandeur prepare the way for the proclamation of the everlasting
g( od news — the joyful era, when it shall be sung, ^'Bahj/lon the Great is
fullen, NEV'Ea more tii arise!" The kingdoms of the world have become the
kidgdoms (if our Li-rd, and his saints shall triumph with him for a thousand
piophelic years I Those engross the whole apostolic writings.

The first of these three has been fully discussed and established, in tiio
testimonies of the four Kvaiigelists. The second is recorded in the book of
the Acts of Apostles, and developed in the epistles. The third, in some
passages of the epistles, but particularly and fully, in the last revelation made
to the Apostle John.

The epistle to the Romans is altogether devoted to the second — and was
written with a design to prove that the believing Gentiles are, equally with
the Jews, entitled to all the rights and immunities of citizenship, in the
itingdom of God's own Son.

This brings us to the epistle to the Romans ; in reference to which, let it
be remembered, that, although the term Roman, in its most restricted sense,
denoted a Pagan citizen of Rome ; yet, both Jews and proselytes who lived
there, wore called Romans, as well as the Pagan citizens of Rome. Hence,
Iiuke informs us, that Roman sojourners, both Jews and proselytes, heard
P«ter announce the glad tidings on Pentecost in Jerusalem. Hence, we may

XX XIV PREFACE.

conclude, that a congregation in Rome was formed, soon after the return of
the Roman Jews from Jerusalem. Though the congregation in Rome was at
first composed exclusively of Jewish disciples ; after the calling of the Gen-
tiles, and especiallj at the time when Paul wrote this letter, it was composed
of Jews and Gentiles.

Without going into a long detail cf particular proofs to come at the de-
iiffn of the Apostle, in writing this letter ; we may readiiy gather from the
epistle itself, that the Jewish and Gentile disciples in this congregation, were
not perfectly reconciled, on account of certain questions and debates, involv-
ing the Jewish peculiarity ; that the great question between the Jews and
Gentiles was not decided in this congregation, though so eminent in the Chris-
tian faith ; that Paul wrote with f> reference to the actual condition and cir-
cumstances of this people, according to the best information he had respect-
ing them, not having been himself at Rome. As this congregation was placed
in so conspicuous a place, and was known to the whole Christian communities
throughout the Roman empire, the settling of this question in Rome was a
great object; and as the Apostle, though anxious to visit, the city, had been
prevented for a long time, he conceived the noble design of settling the dif-
ficulties between the Jewish and Gentile brethren in this city, by a long and
argumentative epistle, embraciag all the points of chief difficulty between the
Jews and Gentiles in Rome, and elsewhere. Such was the design of writing
this letter, as the circumstances and allusions found in it, and all evidences,
internal and external, evince.

Having formed such a design, the Apostle was at no loss how to execute
it. He was well skilled in all the questions and customs, and expert in all
the arguments of the Jews, in the support of their peculiarity. He knew all
that a Judaizer or an infidel Jew could say, in support of his favorite theme.
Besides, as the Judaizer, who aimed at bringing the Gentiles under the law,
argued from the same topics that the infidel Jew handled, to show the supe-
riority of the Jew's religion, and to oppose the Christian, the Apostle so ar-
ranges his arguments as to silenco both. He was well awaro that this letter
would soon become public property, and that it would be read by all parties,
as well as by the brethren to whom it was addressed; for all would be anx-
ious to know what "the apostate Jew," as some called him, or the great
"Apostle to the Gentiles," had to say with reference to these questions. He
writes with all these things before his mind.

It is worthy of notice, that the Apostle does not attempt to settle such
questions merely, or, indeed, at all, by his apostolic authority. Though his
decision, without assigning a single reason for it, would be final amongst all
Christians who recognized him as an Apostle ; yet he does not attempt to
settle the point in this way. He appears as a logician, and meets opposition,
not by a decree, but by argument. In this way, he enlightens and confirms
the Christians in the faith, and qualifies them to convince and silence those
who would not receive the decree of an Apostle, as that from which there is
no appeal.

Now, placing before our eyes the congregation of Christians in the great
city of Rome, the mistress of the world, A. D., 57 ; every day visited by trav
eliiig Christians, both Jews and Gentiles, from all nations ; considering the
notoriety of this congregation, having the eyes of the philosophers, priests,
and illustrious men of Rome fixed upon it; bringing near to ourselves the
prejudices of Jews and Gentiles against each other in former times, and the
liigh conceptions of the former, as being the only people, righteous, elected,
approved, and beloved of (jrod ; remembering, too, their contempt of the Gen-
tiles, rulers and ruled; their keen sensibility on every topic affecting theii
national honor ; at the same time, fixing our eyes upon the author of this
letter, his deep knowledge of the human heart, his profound acquaintance
with the Jews' religion, and with the character and feelings of his country-
men; his great abilities as a logician ; his divine skill in the Christian reli-

PREFACE. XXX^

gion ; his tenderness toward his brethren of the Jews; his zeal for their con
version — keeping; all these things in remembrance, and above all, his desir/n in
writing this letter, let us attempt an analysis of the argumentative part of it:

1st. After his introduction and usual salutation, he gives an exact exhibi-
tion of the religious and moral character of the Gentile world.

2d. He delineates the religious and moral character of the Jewish people.

His design in this part of the epistle is to prove, that the mass of the Jews
«nd Gentiles were equally vile and obnoxious to divine vengeance ; that neither
of them could eiuistituto any claim on the righteousness of God ; that they
were e((ually destitute of national righteousness, and of every plea founded
upon their own character or works. He also shows, that individuals amongst
Jews and Gentiles, who acted in conformity to their means of knowing the
character and will of God, were also equal in the divine estimation. In a word,
he proves the Gentiles and Jews, whether considered nationally or individually,
as "without any difference," respecting the great question which he discusses.
He proves them ''all under sin" and that God is equally "the God of the
Gentiles and of the Jews."

3d. He, in the next place, exhibits "the righteousness offaitli," as equally
accessible to them both, as bearing the same aspect to thciu nationally and in-
dividually. In establishing this point, the difficulties existing between Jews
and Gentiles, converted to Christianity, are decided. For, let it be admitted,
that the Jews and Gentiles, before converted to Christianity, were without dif-
ference ; that when converted to Christianity, they were without difference as
respected the righteousness of faith ; and the consequence would be, that they
should, without difference, be admitted into the Christian communities. This
is the scope, design, and termination of the argumentative part of this letter,
which closes with the end of the eleventh chapter.

But the Jews had many objections to make to the positions, which the
Apostle lays down ; and in exhibiting their objections, they argued from vari-
ous topics, which the Apostle was obliged to discuss, before he could triumph-
antly establish his positions. The principal topics were — Circumcision, the
Covenant with Abraham, the Promise of Canaan, the Law of Sinai, the Elec-
tion and calling of the nation as the covenaiited people of God. These embrace
the chief topics (jf argument, and these Paul must meet and repel, before he
can carry his point argumeutatively.

In the third chapter he meets the first objection. He introduces (he Jew,
saying, " What profit is there in circumcision upon this hypothesis f This objec-
tion he meets, and while he acknowledges that it was an advantage to the Jew
in several respects, he shows it avails nothing against the question he discusses.
That circumcision made no man righteous, ho fully proves ; for, in this respect,
the uncircumeised was as acceptable to God as the circumcised, and in some
respects the Gentile condemned the Jew. After meeting a numi)er of subor-
dinate objections, growing out of this one, and fully proving from David's
own words, that the Jews were no better than the Gentiles ; in the fourth
chapter he meets the second grand objection, viz : What do we, on this hypoth-
esis, say that Abraham, the father of the Jews, obtained from the covenants of'
promise, and the works enjoined upon him? He shows that neither his cir-
cumcision, nor any work proceeding from that covenant, was accounted to him
for righteousness; but that his fiD'h, which ho had as a Gentile, or '^before
he was circumcised," was "accounted to him for righteousness;" and that liis
bcconnng the heir of a world, or of the promises made to him, arose not from
any of the Jews' peculiarities. And while meeting their objections on tiii.s
topic, he introduces those drawn from the hno, and shows most explicitly, thai
neither righteousness nor the inheritance of Canaan, was derived through tiie
law — that Abraham was righteous, or had that righteousness in which tiie
Gentiles arc now accepted, and was secured of Canaan for his seed, without
respect to law : for God gave Canaan to him and his seed by a promise, cen-
turie-" ^'fforo the law was proniulgcd. And thus he makes the covenant with

XXX VI PREPACK.

Abraham an 7,-gument in favor of his design, proving from it, that the (Jbl-
tiles were embraced as his seed. And here let it be noted, that the justifi-
cation by works, and that by faith, of which Paul speaks, and of which
our systems speak, are quite different things. To quote his words, and
apply them to our questions about faith and works, is illogical, inconclusive,
and absurd.

In proof that the Gentiles were included in the promises made to Abra-
ham, and actually participated in his faith, in the beginning of the fifth chap-
ter, he introduces their "experience," and identifies himself with them.
After detailing these, and showing that Jesus died fcr them, as well as for the
Jews; and that they, being reconciled by his death, would, most certainly, be
saved through him ; from the twelfth verse to the end of the chapter, he
shows the reasonahleness of this procedure. For although the Jews might
continue to cavil about the covenant of peculiarity with Abraham, he shows
that the Gentiles were equally concerned with th^ Jews, in the consequences
of Adam's fall ; and this section of the letter is decisivs proof of the correct-
ness of his arguments from the covenant with Abraham. While on this
topic he expatiates on the superabundance of favor that presents it.self in the
Divine procedure toward mankind, irrespective of national peculiarity, in a
most striking contrast of the consequences of Adam's disobedience, and the
obedience of his antitype.

He meets an objection, in the sixth chapter, to the superabundance of this
favor, and expatiates on it to the close ; and, in the seventh, resumes the na-
ture and design of the law, and bjy placing himself under it, and showing in
himself the legitimate issue of being under it, proves its inefificacy to accom-
plish that for which the Jews argued it was designed.

In proving that the believing Jews were not under the law, he carries his
arguments so far as to lay the foundation fur the Judaizers to object that ho
represented the law as a sinful thing. He might say, " Is the law sin, then?"
an apparently natural conclusion, from what he had said of its abrogation.
This he refutes, and proves it to be " holy, just, and good." Then the Juda-
izer retorts, " That which was gnod, then, loas made death to thee !" No, says
Paul, but the law made sin death to me. This he demonstrates to the close
of the chapter ; in which he most lucidly represents the wretched condition
of a Jew, seeking eternal life by a law which made his sins deserve death,
and which he was unable to obey. Tiie law clearly demonstrated goodness,
righteousness, and virtue, but ini])arted no power to those under it, by which
they could conform to it.

Thus he is led, in the eightli chapter, to exhibit the privileges of the be-
lieving Jews and Gentiles, as delivered from the law. In expatiating on the
privileges and honors of these under the New Covenant, he represents them
as tiie adopted sous of God, as joint heirs with Christ, He alsi> shows, that
while they continued in the faith, and "jointly suffered" with the Messiah,
they were considered as the penple of God, the called, elected, justified, and
glorified ones; and that no distress nor power in the universe could separate
such joint sufferers from the love of God. On this point he is most sublime.
But in representing the Gentile believers as the called according to God's pur-
pose ; aa the elected, justified, and glorified members of his kingdom, he
wounds the pride of the infidel and Judaizing Israelites, whose were the
adiiplion, the glory of being God's people, the coveiuwits, the law, the wor-
siiip of God, the promises, the fathers, the Messiah ! He invades their pre-
rogative. This leads him to discuss their right to be always exclusively con-
sidered the chosen people of God. He examines their arguments, points out
their mistakes, and repels their objections with great ability, tenderness, affec-
tion, and zeal, to the close of the eleventh chapter.

In the ninth chapter he meets three objections to his leading argument:

1st. That on the hypothesis of. God's choosing the Gentile nations, in
Silling them to be his people, his " promises to Israel (that is, to the nation)

PREFACE. XXXVIl

had fallen." This he refutes by showing toho are Israel, in the .sense of the
promises.

2d. That, in choosing Jacob, and excluding Esau from fl\e honor of being
the progenitor of the nation, (as Paul represented it,) :ind in now excluding
Israel and choosing the Gentiles, there appeared to be iiijus/lre with tJod
I'aul, from the lips of Jloses, their own lawgiver, demonstrates that there
was no injustice in this procedure; that hi.*' humbling the Egyptians and ex-
alting Israel, was an act of justice as respected the Egyptians, and of merci-
ful good pleasure as respected Israel; and that in so doing, he advanced th'.
kndwledge of his character, and exhibited his glory through all the earth.

8d. That, from the principles which I'aul exhibited as the basis of this
procedure, the question might be put, " Whi/ does he find faulf, for who lias
rrsisled his ici/l?" The Apostle, from the just and acknowledged principle
(if human action, shov.'s the wickedness of such a question ; that God had
carried, with much long suft'ering, the Jews, long since ripe for destruction,
for the purpose of making their example, or his procedure to them, of benefit
to the whole human race, and of rendering conspicuous his mercy to such of
the nation as believed in the Messiah, as also to the Gentiles. And all this
he proves to have been foretold by their own prophets.

In the tenth chapter he again exhibits the righteousness of faith, as still
accessible to both people, and the fatal ground of mistake, which must con-
summate the ruin of Israel ; and meets other objections growing out of the
ancient oracles, which he applies to this case. In the eleventh he answers
other objections, such as, "Has God cast ofl" all his people?" "Have they
stumbled on purpose, that they might fall for ever?" " Were the natural de-
scendants of Abraham broken. oif from being his people to make room for
the Gentiles?" After removing every objection to the calling of the Gentiles
to be God's people, " through the righteousness of fnith," whether drawn from
anything in the past election, calling, or treatment, of the Jews ; from the
promises made to their fathers, from their own prophets, or from the moral
character of the God of all nations; after triumphantly proving the positions
with which he had set out, he concludes this chapter with appropriate admo-
nitions to the Gentile believers, against those errors which had been the ruin
of Israel. He corrects some mistakes, into which they might fall, from what
he had said concerning the election and rejection of Israel. From this to the
close of the letter, he admonishes and exhorts the brethren in Rome, both
Jews and Gentiles, to bear with, and receive one another, irrespective of thos^
peculiarities wliich had i'ornierly been ground of umbrage or alienation; tiial
as Christ had received them both to be his people, they should mutually em-
brace each other as such, and live devoted to him who had called them to the
high honors and privileges whi<di they enjoyed.

Such is the scope, design, and argument of this letter. To go farther into
an investigation of it, would bo to assume the oihee of a commentator, which
is foreign to our purpose. These very general hints and remarks may serve
to suggest to the reader a proper course of reading and examining the apos-
tolic letters, and to impress his mind with the vast importance of regarding
the design of each letter, and to guard against the ruinous course of making
detached sentences the theme of doctrinal expositions; and of "classifying
texts " under the heads of scholastic theology — a method, the folly and per
oicious tendency of which, no language can too strorgly express.

IXXTIII PBEFAOE.

PREFATORY HINTS
TO THE OTHER EPISTLES.

These hints do not constitute anything like Prefaces to the Epistles ; but
in subordination to the principles suggested in the General Preface, may be
of seme use to the studious reader of this volume.

PAUL'S TWO LETTERS TO THE CORINTHIANS.

1. In Acts xviii. we have a history of the conversion of the Corinthians,
and Paul's residence among them.

2. It appears from this histor7, and from the first letter, that the congre-
gation in Corinth was composed of Jews and Gentiles, and that the greater
number were Gentiles.

3. From the Epistle itself it may be learned, as well as from extrinsic
sources of information, that the Corinthians paid great respect to the wisdom
of the philosophers, and to the eloquence of the rhetoricians, and that, in
their morals, they were a very dissolute and licentious people. Such was the
common reputation of the Corinthians before their calling.

4. It is also evident, that there were schisms in that congregation, occa-
sioned by one or more factious persons of Sadducean principles, and admirers
of Pagan philosophy, who attempted to rival the Apostle, in the afiection and
veneratign of the members of this congi-egation.

5. That these factious leaders had succeeded in part: yet still there re-
mained a number unmoved from theif attachment to the Apostle, and confi-
dence in him.

6. That a letter had been written by these to the Apostle, acquainting
him with their situation, and soliciting information from him on certain
topics.

From these circumstances of this congregation, and from the exhortations
of the Apostle, it is very apparent, that his chief design in writing the first
letter, was to support his own authority, dignity, and reputation ; to vindicate
himself from the aspersions and calumnies of the factious ; and to diminish
the credit and influence of those aspiring demagogues and leaders, by exhib-
iting their errors and miscarriages ; and thus to withdraw from them the re-
spect and admiration of the party they had formed. To these topics he con-
fines himself to the end of the sixth chapter ; and occasionally, when discuss
ing other topics, he aims a blow at the factionists, to the close of ihe letter.

In managing this controversy he is very dexterous. He shows all that
philosophy and rhetoric could achieve, from a fair statement of what they
had achieved ; and proves, beyond all doubt, that without a verbal reveldlion
from God *.he philosopher and rhetorician must have continued in the dark,
with regard to the knowledge of God. He takes their own reproachful terms
uttered against him, his mission, and doctrine, and glories in them ; in what
they called the foolishness of proclaiming life through a crucified person. In
this way he draws off the afl'ections of the people, who had renounced Pagan-
ism, from thoss leaders who had extolled themselves, by exhibiting their at-
tainments in the philosophy of the Greeks.

He then adverts to the disorders in this congregation, which he imputes
to these leaders, and shows that the immoralities in members of this commu-
nity were, in a certain way, chargeable to these factious j)ersons ; and proves,
beyond all doubt, that a divided people are generally a corrujit i)eople ; or, at
least, tluii vicious practices are either the result or concomitants of schisms
and factiou.

PREFACE. ZXZIX

The principal items in the subsequent part of the first letter are so easilj
distinguished, and so different from each other, that, in the paragraphs in
which they are presented in this version, they are marked with sufficient
plainness. He treats, successively, on the incompatibility of lawsuits amongst
Christians; on married and siii<;le life; on eating of meats offered to idols;
on his call, mission, right, and authority as an Apostle. He lays before them
the fate of the fathers of the nation, who, while they professed subordination
to, and were partifii)auts of, the ordinances of that worship, were not upright
in heart before God ; but, in fact, rebels against his authority. He next
censures their departure from the meaning and design of one of the Christian
institutes, viz; the Lord's Supper; treats of spiritual gifts, disproves the
Sadducean hypothesis, and removes objections adduced against the resurrec-
tion of the dead; and concludes with directions for collections for the poor
saints in Jerusalem, with exhortations and salutations.

Having tested his power in Corinth by the first letter, and hearing of its
■Hiccess from Titus, he takes courage, writes a second letter, speaks more
tioldly of himself, and deals more severely and sharply with his opponents,
[ii this he aims at the extermination of the faction, which he had attacked
and weakened in his first letter. He makes good all his claims to the re-
sjicct, veneration, and submission of the Corinthians; strips his antagonists
of every pretext ; and, by the most pathetic recital of his own history, and
exhortations to unity and peace, closes his communications to this large and
eminent congregation.

GALATIANS.

The design of this letter is pretty similar to that of the epistle to the
Romans; but directed more to a certain class of Judaizers, who aimed at
bringing the congregations in Galatia under the law. It is not so compre-
hensive as the letter to the Romans ; but much fuller on one or two topics
engrossed in that epistle. Having been the founder of these congregations
in Galatia, he adopts a style quite different from that used in the epistle to
the Romans, and speaks more in the style of a teacher to his own pupils.
The gifts which the Holy Spirit conferred by his hands, the covenant with
Abraham, the law at Sinai, the promise of Canaan, are the principal topics
from which the Apostle Paul argues in this letter.

EPHESIANS.

1. The account of the conversion and gathering of this congregation is
recorded Acts 19th and 20th chapters.

2. Paul was a prisoner in Rome when he wrote this letter, and those to
the Colossians and Pliilippiaus. He was imprisoned because of the truths ho
taught concerning tiie calling (jf the Gentiles, the abrogation of the Jewish
constitution and law, or the development of tiiat secret which was, in an es-
pecial manner, intrusted to him, as the Apostle to the Gentiles; which is
summarily comprehended in one sentence, viz; Ciirist to the Gentiles, or pro-
claimed among tiiciii, the hoi'k ov olory.

3. In this letter he ratiicr declares this grand secret, tiiaii attempts the
proof of it; and, in thanksgivings and prayers to God, extols the wisdom and
goodness exhibited in this procedure.

He is very sublime in iiis thanksgivings to God for his gooiiuesa to the
Gentiles, from tiie fact, that he iiad before the law, (yea, heforv the formatinn
of the world,) determined Id bh'ss them under the reign of iiis Son, to call
ihcm to the honor of being his people, to give them the privilege of adop-
tion, and to purify them for an inheritance in that world, of which Can.iaii
was but a tyjie. He declares that God's original dt'si;';! and |ilaii, was not
only to magnify his benevolence and favor, but also to .cJuce cvcrythiii).' in

SI PREFACE.

heaven and earth under one head — viz: Jesus his 8on. Tlie pruofs of the
eternal purpose of calling the Gentiles, the Apostle lays before them in the
statement of facts :

1. That the good tidings of salvation to the Gentiles, called the gosjiel of
their salvation, had been confirmed by his own sufiferings in proclaiming it,
and by the miracles which he wrought in attestation of it.

2. That the Gentiles, who believed his message, were sealed by the same
Holy Spirit which was promised by the Jewish Prophets ; which was to them
who did not believe, an evidence of the truth ; and in them who believed, a
jonfirmation that the Gentiles were now become the people of God.

3. That the former condition of the Gentile world, contrasted with the
state, character, views, and feelings of those who had already believed, was
a full proof to them of the riches of that favor, shown to them through the
mere good pleasure of God.

4. From which he argues indirectly the abrogation of the Mosaic rites
and constitution, and then declares the fact.

5. He then declares the noble design of breaking down the wall of sepa-
ration to be God's purpose, for making of both people a new, honorable, and
happy society. This is the grand topic kept continually in view through this
epistle; and from this the Apostle deduces numerous exhortations to the
Gentiles and Jews to maintain unity and peace, and to cultivate that purity
which comports with the character of the adopted sons of God. He sums up
the reasons which should constrain the disciples in Ephesus to maintain unity
and peace : for, whether Jews or Gentiles, Barbarians, Scythians, bondmen or
freemen, they were but one body under Christ, the head ; there was one spirit
which animated this one body, one hope presented in the calling of both peo-
ple, one^ Lord of both people, one faith which they mutually entertained and
confessed, one immersion in which they mutually put on Christ, and renounced
every other leader or chief, and one God and Father of all — Jews and Gen-
tiles. Thus the main design of this letter is very apparent, and it all admi-
rably comports with it, and can be easily understood, when viewed in this
light; but on any other hypothesis, it is dark and unintelligible.

COLOSSIANS.

This letter being written during the same imprisonment, for the same
cause, and shortly after the preceding, is much in the same spirit, style, and
design. Acts xix. 10, uhows how the gospel spread through Asia. Souie of
the Jews of Phrygia, in which the city of Colusse was, were present in Jeru-
salem on Pentecost. It is devoted to the development of the same secret, and
designed to illustrate the purpose declared in the preceding epistle. It puts
the Colossians, whether Jews or Greeks, on their guard against the attempts
of the Judaizers, whether attacking them through the law, or through that
philosophy by which both Jews and Greeks were so easily captivated: and
which were altogether repugnant to the spirit and design of the Christian insti-
tution, and incompatible with the fullness of Christ, and their completeness in
him.

PHILIPPIANS.

Acts xvi. affords us sorje account of the introduction of the gospol into
I'hilippi. Paul visited this place in his tour through Macedonia, Acts xx.
After subtracting what was peculiar in the circumstances of the disciples at
I'hilippi, the scope and design of this epistle are easily seen from a perusal of it,
and already hinted in the foregoing observations on the two preceding epistles

PBEFACE. Xll

THESSAL0NIAN8.

Luke iDforms us in the Acts of Apostles, chapter xvii., of the introduc-
tion of the good news of the Messiah into Thessalonica. The chief topics
introduced in this letter, show that its design was to animate the Thessalo-
nians with such considerations as might induce them boldly and constantly to
persevere in the faith, which they had received and confessed amidst much
persecution. Nothing <'0uld be better calculated to produce such an eflcct.
than the method pursued by the Ai)ostle. His exhortations naturally pro-
ceed from what he advances on the divine original of the Christian religion,
which he demonstrates :

1. From the many and great miracles by which it was confirmed, chapter
1 verse 6.

2. From the character, behavior, and views of the first promulgers of the
Christian faith.

3. From the purity of the doctrine and morality of the Christian religion.

4. From the resurrection of Jesus.

From these topics, and from the assurance he gives of the resurrection
and glorification of the saints, and the rewards to be bestowed by the Authoi
of the Christian faith, and Judge of the world, on the faithful, at his com-
ing, he comforts the minds of the Thessaionians, and exhorts them to perse-
verance.

Either from the person who carried the first epistle, or from some other
source, the Apostle had heard (2 Ep. iii. 11) of the state of affairs in this
congregation, and writes to them a second letter, predicated upon the infor-
mation he had received. This letter is evidently designed to correct a mis-
take, which had been propagated by some false teachers, and under pretense
of a letter from the Apostle J'aul, purporting that the Apostle expected the
end of the world or the day of judgment soon to arrive — before that genera-
tion passed away. In correcting this mistake, the Apostle delivered some
prophecies to the Thessaionians, respecting events which must transpire be-
fore the termination of the world ; particularly, he predicts the grand apos-
tasy and defection from the Christian faith, which was to be of long continu-
ance. He also heard of some disorders in this congregation. Some bad
given up their calling or employment, and neglected to labor for their own
maintenance. These he sharply reproves, and exhorts to industry in their
business. With these designs, this letter appears to have been written

TIMOTHY.

Timothy was left in Ephesus by the Apostle Paul, for certain purposes,
which Paul declares in the commencement of his first letter to him; and now
\\tt writes to him for the purpose of instructing him bow he should proceed
ill Ephesus, to answer the design be had in leaving him there. In what char-
acter Timothy was left in Ephesus, and Titus in Crete, may be easily learned
from the letters inscribed to them. That they were to act as agents for the
Apostle is very apparent ; and, that they were not ordained, as elders oi
bishops were usually or<lained in other congregations, requires no other evi-
dence than a superficial perusal of those letters. Timothy and Titus wore t(i
perform all those duties which the Apostle Paul would have performed, or
was coininissioncd to perform in his own person. The directions to Tiiumliy
'.n the first epistle, are of a peculiar character, and suggest much useful ii,-
t'ormation to Christians of every age :

1. Timotl-.y was to Imch those who were already teachers in Ephesus, not
to teach differently from the Apostles. He was to charge them to desist
Proin teaching some things which they were teaching and countenancing iic

xlii PREFACE.

this congregation, and particularly those who were desiring to be teacherj
of the law. '

2. Timothy was to carry on a good warfare against all who taught diifer-
ently from the Apostles.

3. He gives directions concerning the manner in which Timothy was to
have some part of the wor.ship and edification of the congregation conducted.

4. He instructs him in the qualifications which bishops and deacons
should possess.

5. He forewarns him of a great apostasy from the truth, and character-
izes those who should take the le«^ in it.

6. He gives directions how old and young men. old and young females,
widows and elders should be treated in the congregation, and by him : how
servants and masters should act toward each other ; and concludes with the
most solemn injunctions nn Timothy, to keep that which was intrusted to him.

In his second and last letter to Timothy, he touches almost all the samu
topics ; on some of which he enlarges, and particularizes some things to which
Timothy was to attend; but the leading design of both letters is the same.

TITUS.

Titus being left by Paul in Crete, for the same purpose that Timothy was
left in Ephesus, we might naturally expect, that the design of this epistle ia
similar to that of those to Timothy ; and that the contents of this lettei
would much resemble those of the former two. The character of Titus and
that of the Cretans, with the circumstances of both, would, on this principle,
constitute the whole or chief difi'erence between them ; a:A such, in fact, ia
the letter lo Tituw. When we take into view the distinguishing features of
the character of Timothy and Titus, the Ephesians and Cretans, we have in
one view the whole difl'ereuce between the letters. It is remarkable, from all
these epistles, how busy the Judaizers were in preaching the law of Moses,
and how similar their course of procedure; and how constant this Apostle
was in opposing them, and giving directions to others, in what manner to op-
pose them most successfully.

PHILEMON.

The letter to Philemon was evidently designed as a letter of introduction
for Onesimus to his master, and as a means of reconciliation between them.
It is a beautiful specimen of the familiarity which exists among Christiana,
without in the least impairing the relations which exist in civil society.

HEBREWS.

This epistle, next to that to the Romans, has been considered difficult and
abstruse. It is one unbroken chain of reasoning, from the first sentence to
tlie close of the eleventh chapter.

To find out the special design of this invaluable letter, it is necessary to
note down a few facts gathered from itself.

1. It was addressed to believing Jews or Hebrews, irrespective of any
particular place.

2. At the time it was written, these Jews were the objects of persecution
from the infidel, or unbelieving Jews. This is evident from several hints in
the letter, particularly chapter xii. 4, where the Ap'istle, after having, in a
previous part of this epistle, reminded them of their former pcr.^ecutions, tells
them they had not yet resisted unto blood, striving against the sin which
easily beset them. In the spine chapter ho exhorts them to patience under
chastisements, and to follow Christ with cheerfulness and resignation.

3. The intention of these persecutions, on the part of those who infl'icted

PREFACE. xliii

Ihcm, was to cause the believing Jews to renounce the Christian profession,
and return to Judaism. The Jews themselves being the persecutors, they
could have no other object in view.

From these facts, the design of this latter is apparent. It was desi'giird
to prevent that apostasy from the Christian faith which those persecutors had
in view. The infidel Jews designed by their persecutions to cause tJieir
brethren, who believed in Jesus, to renounce their profession, or confession
of him ar the Christ: and Paul designed, by this letter, to disappoint thcni.
To understand this letter, it is necessary that this be always kept in niiiid.
No pel son can be said fully to understand ivhal is written in it, unless bo
knows tch>/ it is written.

To be more particular in illustrating this point, it must be noticed, that
the infidel Jews attacked their brethren who confessed Jesus, in two way.s —
first by argument, and then by force. If they failed to convince them thai
Jesus of Nazareth was an impostor, or that the Jews' religion was to be of
perpetual standing, their next efiort was to inflict upon them corporal suffer-
ings, for what was called obstinacy. To understand every branch of the argu-
ment of this epistle, it is therefore necessary that we should know what the
infidel Jews had to say, by way of argument, in support of their views of
the excellency and perpetuity of the Jews' religion; for Paul meets their ob-
jections or arguments in this letter.

His method was first to demonstrate, that their arguments were inconclu-
sive and false : and, having done this, to show that the terrors with which
they clothed themselves, to induce to apostasy, were not worthy to be com-
pared to the terrors of falling into the hands of the living God, should any
be induced, through fear, to renounce the Christian profession.

He thus opposes argument to argument, and terror to terror; and his ar
guments were just as far superior to theirs in weight and importance, as the
terrors of the living God are to the terrors of men.

This is the grand key to the whole epistle. When, then, we know what
arguments the Jews had to offer, in suj)port of their darling hypothesis, we
understand iclii/ the Apostle says what he says, and we understand the true
import of what he advances.

We shall, therefore, in the first place, glance at the topics from which the
infidel Jews argued:

1. That their constitution and laws were superior to the Christian, was
argued from the fact, that both were introduced by the ministry of heavenly
messengers.

2. That their laws were faithfully represented by the writings of Moses,
was argued from the fact, that Moses was a lawgiver of the utmost dignity
and fidelity.

3. That their religious rites and instituted wurship were most sacred, sub-
lime, and unalterable, was argued from the divine call and consecration of
Aaron to be high Priest.

4. That the covenant at Sinai embraced the Jews only as God's people;
that it was established on the most excellent promises, and was to he ever-
lasting.

5. That their temple and sacrifices were of divine appointment, and supe-
rior to anything of tlie kind ever exhibited on earth.

These items embrace all the capital points, which were advanced in the
controversy, between the believing and unbelieving Jews. Now the Apostle
Paul, well versed in all these questions, fully meets them, one by one, and
carries his cause triumphantly in every instance. J^et us now, for example,
take tl.3 first and observe how he manages it.

II<3 admits the fact, that the constitution and laws of Israel were intro-
duced by iicavenly mes.seugers; but at the same time declares, that the tiod
who, in times past, spoke to the fathers of the nation, had, in these last days,
<4pokcn by a Son, of incomparable dignity — as far superior to the heaven!)

xliv PREFACE.

messengers, as his name was superior to theirs. He, then, from their own
Prophets, shows that this name, son, had never been eonf'erred on any crea-
ture, however exalted ; but that the name messenger had been bestowed on
(he winds and liglitnings, David being witness. Tliey were stranded here.
They could give no instance of such an humble appropriation of the terra
son, as he had given of the word angel or messenger. Again, he argues from
the dignity of place bestowed on the Son, his incomparable superiority : " To
which of the heavenly messengers did he say. Sit thou on my right hand,
until I make thy foes thy footstool?" They were silenced again. Nay, with
all their dignity of name and office, they were the ministers or servants of
this very Jesus, sent by him on errands to the humblest of his followers.
Thus he carries the first point. After having shown the superior dignity of
the Christian institution, from the very fact on which the Jews gloried so
much ; (and especially from this considerati(m, that, dignified as the heavenly
messengers were, God had not employed or intrusted them in introducing the
Christian institution, but had shown in the contrast, that the Christian insti-
tution was just as far superior to the Jewish, as the dignity of God's own
Son was to the dignity of God's mere servants, though of heavenly origin
and standing) — the Apostle next delivers to the Hebrews, that believed him,
certain exhortations, arising from his own conclusions in the first branch of
the argument. Thus we see icJii/ the Apostle introduced those topics, and we
understand tvliat he said upon them.

In the same masterly manner he takes up Moses, Aaron, the tabernacle,
covenant, sacrifices, and even their altars ; and not only rebuts all conclu-
sions, but gains many proofs of the superior and incomparable luster and
dignity of the Christian system.

MosQS, as a servant in another's house ; Christ, as a son over his own
house ; Aaron, a high priest, made without an oath, by a law which expressed
weaknesses and defects, and limited the times of service ; Jesus, of the order
of Melchisedec, made by an oath, since the Levitical order was introduced,
and consecrated a priest for ever, by virtue of the power of an endless life;
the tabernacle but a shadow, and the sacrifices but a type of one real sacri-
fice, which puts an end to all sin offerings ; a covenant established on better
promises, and of unalterable provisions, and an altar to which those who offi-
ciated according to the law, had not access ; and a rest in heaven superior to
that in Canaan, etc., etc. These are the points on which the Apostle argues,
and by which he silences the infidel Jews, and from which he encourages,
cheers, and enlivens the persecuted Christians.

On the terrors of apostasy, he is equally triumphant. Confiscation, or loss
of goods, imprisonment, bodily tortures, and a cruel death, were the strong
arguments of the infidel Jews, when their sophistry failed. But Paul is be-
fore them here, as much as he is in argument. He lays before the Jews the
most tremendous instance of apostasy which their history afforded — the peo-
ple who fell in the wilderness, to whom God swore that they should not enter
in, because of unbelief. God had caused glad tidings of a rest in Canaan to
be proclaimed to this people. They coajuieuced their pilgrimage thitherward.
They were immersed into Moses in the cloud and iu the sea; they eat the
manna, and drank the water which prefigured Christ, and yet cast away their
confidence in God's promise; and, although he had dowe so much for them,
in his wrath he swore that into Canaan they should not go.

Again, he shows, that it is impossible to renew again by a reformation,
those who apostatized from the Christian profession, by any arguments which
the religion had to oft'er : for if, after having heard them all, and partaken of
them, thi;y should, from cowardice, deny and renounce their confidence iu the
promises of God, when thus^ fallen awaij, there was no new topic which could
be prescnled to take hold of their minds — that if they willfully apostatized,
after they 1 ad received the knowledge of the Christian faith, there was no
gacrifice by vhich to expiate their guilt. In vain the Jewish sin offerings —

PREFACE. Xlv

in vain all oblations, if the sacrifice of Christ were renounced. The sin ol
apostasy was a sin, inducements to which were presented both to tlie hopes
and fears of Christians. The virtue of constancy in the Chri.stian profession
of holding fast the begun confidence, unshaken to the end of life, was pre-
sented to the Hebrews with stronger, inexpressibly stronger appeals than the
Judaizers had to oft'er. That God had no pleasure in them that apo.'^tatized :
that it was a fearful thing to fall into the hands of the living (!od; that the
God of Christians was a consuming fire ; that vengeance belongs to liini —
were the awful terrors by which the Apostie guarded these Christians against
this sin.

He very pertinently concludes his argument, by laying before tliem a
cloud of witnesses to the virtue of perseverance. He shows the reputation
which the ancient worthies obtained, by holding fast their persuasion and con-
fidence in the promises of God ; and reminds the Hebrews of their sorrows
and sufferings, of their conflicts and triuniplis in this cause ; and concludes
the whole argument with an appeal to the author and perfeeter of the Chris-
tian faith; who, for the joy that was set before him, endured the cross, de-
spising the shame, and who thus ascended to a throne. Lest they should faiut
in tlwir minds amidst persecutions, he reminds them of him who endured such
contradiction of sinners against himself; and tells them, that although they
had suffered much, they had not suffered so much as others, who had resisted
to bl'^od rather than cast away their confidence, which had great recompense
of reward. Such is the design and scope of the letter to the Hebrews.
Neither it, nor the letter to the Romans, was written as a treatise of divinity,
or as an abstract of the Cliristian system. They are both practical letters of
instruction, and contaiu the most sublime views of God's benevolence toward
sinnp's, and exhibit the strongest inducements to a willing and unreserved obe-
diepos.

JAMES.

James the Apostle addresses this letter to the twelve tribes dispersed, to
those of them who professed faith in the Messiah. It is evident from the
coQteots of it, that at the time it was written, the brethren were sufl'ering
pf.rsecutiun, and that the era of vengeance on the Jewish state was very nigh.

It is well known that many of the sect of the Pharisees believed the gos-
pel, and that this sect was peculiarly fond of incorporating some of their for-
mer ojiinions with the Christian system. The Pharisees in general, were fatalists.
'I'hey taught, that " God had, from all eternity, decreed whatever comes to
pa.ss," and that all things are fixed and immovable. A modification of this
doctrine appears to have been prevalent amongst many of the disciples frcim
among the Jews. The doctrine of fate, as held by the Pharisees, was very
troublesome to Christians from among the Jews; and it was to the infidel
pari of the nation, in their various wars, and in the siege of the metropolis,
the pvoximate cause of innumerable calamities, and at length of their final
rum. Various abuses growing out of this system, seem to have been preva-
lent amongst the Jewish bretiiren, at the time when James wrote: and with
the design of correcting those abuses, and of exhorting to patience in their
distress, and also of encouraging the faithful with the hope that the Jjord wa^
imnvediately coming to destroy the persecuting ]io\ver of the Jews, Janjcs
evnicntly writes this letter. This design, kej)t in mind, explains the sct)i)c
of the epistle, and plainly reconciles the drift of it with the doctrine that
Pii'il taught, on that faith which is accounted to a man for righteousness, and
of ihose works which prove a man to be a Christian, both to himself and to
l^is acquaintance.

sivi PBEFAOE.

PETER.

" It is well known that, anciently, in proportion as the Christians multi-
plied in any country, their sulTerings became more general and severe. In
the latter part, therefore, of the first age, when the rage of the Jews and
Gentiles was e.xceedingly stimulated by the prevalence of the gospel, the
Apostles of Christ, who were then alive, considered themselves as especially
called upon to comfort and encourage their suffering brethren. With this
view, the Apostle Peter wrote his first epistle to the Christians in Pontus, etc.,
wherein he represented to them the obligation the disciples of Christ were
inder to suffer for their religion, and suggested a variety of motives to per-
suade them to suffer cheerfully." — ^Mackiiight.'^

JOHN.

" The Apostle John having lived to see great corruptions, both in doc-
trine and practice, introduced into the church, by many who professed them-
selves the di-sciples of Christ, employed the last year of his life in opposing
these corruptions. For he wrote his three epistles to establish the truths
concerning the person and offices of Christ, and to condemn the errors then
prevailing contrary to these truths. Also, to repress the lewd practices, for
the sake of which these errors were embraced. Besides, he considered that
his testimony to the truths concerning the person and offices of Christ, to-
gether with his direct condemnation of the opposite errors, published to the
world in his inspired writings, would be of singular use, in preserving the faith-
ful from being seduced by the false teachers, and other corrupters of Christian-
ity, who, in future ages, might arise and trouble the church." — [J/acfoa'^/iV.]

JUDE.

" In the latter part of the apostolical age, many false teachers had arisen,
and were going about speaking perverse things, to draw away the disciples
alter them, as Paul had foretold to the elders in Ephesus, Acts xx. 30. [See
pieface to John.] In drawing disciples after them, these teachers had noth-
ing in view but to increase their own gains, that they might have wherewithal
to spend upon their lusts. For the first Christians, having a great affection
for their teachers, willingly and liberally contributed to their maintenance.
The false teachers, therefore, to draw the vicious part of mankind after them,
perverting Paul's doctrine of justification by faith, without the works of the
law, resolved the whole of Ciiristiaaity into the speculative belief and out-
ward profession of the gospel. [See preface to James.] And having thus
canceled the obligations of morality, tliey taught their disciples to live in all
manner of licentiousness ; and at the same time flattered them with the hope
of the favor of God, and of obtaining eternal life.

"One of the perverse things, which these corrupt teachers spoke, for the
purpose of alluring the wicked, was, that God is so good, that he will not
punish men for indulging those natural appetites, which he himsell' has im-
planted in their nature ; nor be displeased with them for committing a few
^ins, which can do him no harm, but which are necessary to their present
happiness. Wherefore, to show the impiety and falsehood of that doctrine,
and to secure the disciples from being seduced by it, the Apostle Jude wrot«
this epistle, in which, by facts recorded in the Jewish Scriptures, he proved,
that as God had already punished the angels who sinned, notwithstanding
their numbers, so he will at length, most assuredly, punish all obstinate siu-
aers. in the severest manner." — [jl/ac/.-H/t/A/.]

PREFACE. xlvii

THE REVELATION MADE TO JOHN THE APOSTLE.

"After the Lord Jesus, by his ruessenjier, bad dictated seven letters to
seven congregations in Asia Minor; in which he pointed out and specified
blemishes in their conduct, and aberrations f'roin the simplicity of the gosipel,
and exhorted to reformation, ho proceeds to reveal to this Apostle, in his old
age, and through him to all the congregations of disciples, the destinies of
his cause in this world. Under the most striking and impressive symbols,
the history of the Christian coniniunity is delineated. The triumphs of the
Christian cause over the persecutions of Pagan Rome; the apostasy of Chris-
tians under Papal Rome; the rise, progress, and catastrophe of the son of
perdition ; the antichristiau system — arc all distinctly narrated in the sacred
symbols of prophecy. The ultimate downfall of all opposition ; the general
lud complete triumphs of Christianity ; the subjugation of the kingdoms of
this world to the dominion of the King of kings ; the final consummation of
the present system of things, and the glorious introduction of a new and
heavenly state of things — are the wonderful and sublime topics, which are
exhibited in this book: the design of it is repeatedly declared in the book
itself, and felicities pronounced upon them who read, study, and understand
the book. It was designed i'or the comfort of Christians, under all the dark
and gloomy scenes through which the kingdom of Jesus should pass. There
is a knowledge of this book attainable by all Christians, and a knowledge
which is not attainable. The former consists in general views of God's de-
signs respecting his kingdom and glory in t'he earth, as above hinted ; and
this is of much importance to all Christians. This, too, is its prominent de-
sign. The latter consists in accurate apprehensions of the import of the sym-
bols employed in it, and of the times, persons, and places alluded to, defined,
or portrayed in it. This, perhaps, like other prophetic writings, was designed
to be understood perfectly, ow/y when accomplhhed. The chief design of
this book is accomplished in all Christians, who avail themselves of all the
means which the Bible afl'ords, of acquiring that knowledge of it, which is
attainable by all.

ARRANGEMENT OF THE EPISTLES.

The Epistles to the Thessalonians, the Corinthians, that to the Galatians,
the first to Timothy, and tliat to Titus, were written before the Epistle to the
Romans; at least there is a general concurrence in this opinion, and mucli
reason to believe that it is a correct one. In arranging the E[)istlcs, the rule
of priority seems to have been, the importance of the places to wiiich they
were sent, and tiie re]>uta(ion of the writer. Hence, that to Rome, the uns-
tress of the world, stands first; Corinlh, because of its commercial and liter-
ary importance, next; (Jalatia, Ephesus, Philippi, Colosse, and Thcssalonica.
follow each other in the comparative scale of their standing. The same has
been observed of the persons, to whom letters have been written. It seems
to hold good in the case of Timothy, Titus, and Philemon. The Epistle to
the Hebrews, because anonymous, and some time in dispute, as to its autlnn-,
is placed last. Some have imagined a similar rule to apply to the letters of
the other ApostK;.-i, J'ames, Peter, and John. We are of opinion, tlnit the
order of these names is (i.\ed, from the order in which Paul mcnlions them
in his letter to the (Jalatians, in which place he seems to have respect to their
comparative standing, as pillars in the estimation of the Jewish brethren.
Jude, and the Revelation of John, were placed last, because of the long time
they were in dispute. John's Itcvelation, however, is deservedly and appro-
priately at the close of the volume.

zlviii PREFACE.

PREFACE

TO THE THIKD EDITION.

Six years have transpired, since we published the first edition of mis work.
Durinn; this period we have been receiving criticisms, suggestions, and qu<!-
rios, relative to further improvements in the version, and in the mode of ex-
hibiting it. We also solicited and obtained, from some learned and piou?
men, their assistance in perfecting this translation. To all criticisms and
suggestions, from all quarters, both from friends and foes of the new version,
we have, according to our opportunities, paid a diligent attention ;' and have,
very carefully, examined, compared, and revised the whole version.

An improved version of both Testaments, in the current language of our
own times, has long been a desideratum with very many sensible, intelligent,
and pious men, and several have undertaken it. Few have been able to com-
plete an entire version of the whole book ; and to us it appeared more eligi-
ble to publish, in one volume, the joint labors of those most eminent trans-
lators, who have bestowed much labor on a part of the volume, than to take
the whole of any one version, made by any one man, since the days of King
James. Of the translators of the last generation, none have been better re-
ceived than the authors of this version — none have stood higher than they.

It was not, however, without a very clear and full conviction, that their
learned jmd pious labors could be still further improved, and their rules of
interpretation so carried out, as to give a still better result, than that which
tliey achieved in their first efforts, that we undertook the publication of this
work, in the form and manner in which it appeared, in the first edition.
Aware, also, of the prejudice and scrupolosity existing on the subject of any
new version, we attempted little or nothing on our own responsibility. The
emendations substituted, except in some few instances, were from other trans-
lators of note, or from one of the three authors of the work, and still we
gave, in an appendix, the words for which these substitutes were preferred.

The manner in which this work was received by the more intelligent pari
of the community, and the liberality with which our efi"orts were estimated,
induced nif to .nake farther attempts toward the perfection of this version ;
and prevented us from multiplying editions of it, till we had, in a good meas-
nre, satisfied ourselves on the questions — Whether any emendations ought to
bo made; and if any, to what extent, and in what manner? The present
aition presents our answers to these questions, and shows, that, in the judg-
ment of some, at least, the sti/le of the whole volume, even of the historical
bo(jks, was susceptible of some improvement, and yet not such as to change,
materially, the sense of any passage, or to introduce any new argument in
favor of any new or old doctrine, or agaiLSt it.

Some changes in punctuation may be said to have changed the meaning
'<[' some sentences; but these are made on the authtrity of Griesbach, and of
liie most approved Greek copies; and, as far as we now recollect, affect not
any sectarian peculiarity. For exam])le — "Sleep on now, and take your
-est;" "Set them to judge who are least esteemed in the church;" when put
into the interrogative form, give a difi'eront meaning — "Do you sleep now,
and take your rest?" "Do you set them to judge who are of no esteem
(or of little esteem) in the congregation ?" But these alterations affect not
any distinguishing tenet. In this way, and as respects the correction of nu-
merous provincialisms, and the giving of greater precision and perspicuity to
many phrares, there are numerous emendations which may be said, in some

PRErAOE. xllX

tense, to change the meaning; yet not so as to affect any doctrine of the
Christian religion.

M;jfktiight presented more work for the pen of a reviser than Campbell:
jinil Diidflridge more than either. There is a clumsinesa of expression, acd
H vori)usity peculiar to the latter, which subjected the Acts of the Apostles,
and the Revelation of John to a severer retrenchment than any portion of
the liistorical books.

The Epistles, by Macknight, in the judgment of the ablest critics, required
tome improvement, as there are several awkward and rather barbarous phrases,
which seem to have been selected, rather because they differed from the com-
mon version, than on account of their own intrinsic worth. His punctuation,
and iiis supplements are, in some instances, fanciful ; and the latitude he has
given to some of the Greek particles, is not sufficiently warranted by the au-
thority of lexicographers and grammarians.

If this were merely our own opinion, we should not have asserted it so
unceremoniously and unequivocally. But it is the deliberate and well-ma-
tured judgment of many distinguished men; who, while they give a decided
preference to his version, upon the whole, regret that these imperfections
should have appeared in a work of such high merit. The recent works of
Dr. Stuart on the Epistles to the Romans and the Hebrews — works of much
merit, justify the efforts we have made to remove these blemishes from Mack-
night's version of the Epistles. Dr. Stuart himself, a gentleman of very
high standing in the literary world, and for whose candor and abilities, as a
critic, we entertain a very high opinion, has not, in our judgment, wholly
escaped the censures, which he has very justly pronounced on others. In-
deed, it is no easy matter to avoid the errors which we detect and expose in
iilliers; and, perhaps, were ten thousand times ten thousand critics, each in
ills own way, to review the same work, no two of them would exactly agree
in all their censures and commendations; nor in always adhering to the same
rules which they prescribe to others. We have followed, to the utmost of
our ability and candor, the rules of criticism and interpretation laid down by
the masters of criticism, and the most distinguished translators.

Our qualifications for such a work, are, that we have their labors before
us — an ordinary knowledge of the languages — access to the most recent im-
prmeiiients — an acquaintance and correspondence with men of reputation — a
small degree of mental independence — a little common sense — and some ven-
eration for the oracles of God. We stand on the shoulders of giants, and,
I hough of less stature, we can see as far as they; or, like the wren on the
back of the eagle, we have as large a horizon as the eagle, which has carried
us above the clouds.

The improvements and emendations (for such we dare to call them) at-
tempted in this volume, are such as, on comparison with the common version,
and with the first and second editions of this work, will, most of them, speak
for themselves, to all persons of discernment; and all of them, we think, to
those much acquainted with the original language, and other translations.
When any amendment or alteration is substituted, such as might be supposed
lo rc(|uiro a note, we have supplied it either in the Tables, or in some part of
the Ajipendix, with a marginal reference. But to write notes on all the ver-
bal alterations, and to give reasons for every monosyllable and transpo.sitiou
of words, would swell the book to a size rather cumhei'some and expensive,
than priifltable to the reader. Besides, the reader, by his own comparison
and reflection, must finally judge for himself, whether in the spirit of the
writer, and in accordance with the drift of the context, the reading is to be
prelbrred to that for which it is offered.

While the reader is not confined by any earthly authority to any one ver-
sion, and loft to iiis own choice which to prefer for his daily companion, it is
iiltogether out of the question for any person, or persons, to impose upon his
4

1 PREFACE.

credulity, unless he willingly give up himself, his understanding, and consciencu
into the hand of some master. The present edition was undertaken wholly
with a reference to the edification of those who are desirous to understand the
revelations which God, in his great mercy, has vouchsafed to a benighted world.
No attempt is made to lord over the faith or conscience of any person. We
call upon all to judge for themselves, and to compare and examine before
they decide. Having, as far as within our power, contributed to the increase
of scripture knowledge, so much wanted in this age ; and having faithfully
obeyed the dictates of our conscience, in this undertaking, we can, with an
humble reliance on the truth and faithfulness of God, submit this work to
his people, and those who wish to know what the will of Jesus Christ is, and
await the day when every man's work shall undergo the revision and judg-
ment of him who judges without partiality, and will render to all according
(0 their works.

A. CAMPBELL.
Bethany, Va., Octobei 10, 1832.

PREFACE TO THE

APPEN^DIX OF THE THIKD EDITION.

All matters of superior importance, pertaining to this version, and some
which are of less moment, (only as affording principles and rules of inter-
pretation, or a vindication of them,) are to be found in the appendix to this
edition. Everything is not formally defended by arguments, and the laws of
criticism; but enough, in our judgment, to assist the reader in examining
and judging the whole work. Dr. Stuart gives us a new version of the
epistle to the Romans, on twenty-seven octavo pages ; but in vindicating and
illustrating this version, and views of the epistle, be bas given us about five
hundred and fifty octavo pages. He has also given us a new version of the
epistle to the Hebrews, in twenty-four pages, and added to it for the same
purpose, six hundred and fifty pages of the same dimensions. Had we been
at the same pains in justifying our amendments, according to the rule of pro-
portion, our appendix would have contained exactly tweloe thuusand octavo
pages. And who is prepared for such a tax? His works on the two epistles,
are sold for eight dollars. On this ratio, the whole New Testament would
cost eighty dollars, (for these two epistles are not more than a tenth part of
the whole volume,) and would require ordinary readers some eight or ten years
to read and digest.

We have condensed much information in the form of alphabetical tables.
Of these there are found, in the appendix to this edition, the following:

I. — A table containing the proper names which are found in the New Test-
;imcnt, etymologically explained, and accented for pronunciation, according
to the most approved standards.

II. — A Geographical Index.

III. — A table exhibiting the different views of eminent writers, on the
chronology of the books of the New Institution.

IV. — A Chronological Index, containing a variety of events, political and
religious, connected with the Christian History, from the nativity of Jesus to
the death of the Apostle John.

V. — A table of time.

PREFACE. U

VI. — A table of measures of length.

VII. — A table of measures of capacity.

VIII. — A table of the precious stones mentioned in the apostolic writ-
ings.

IX. — A lable of the Hebrew, Grecian, and Roman coins, mentioned in the
New Testament.

X. — A tabic of the sects, offices, and officers mentioned in the New Test-
ament.

XI. — -A niisccllancou.s table of such things as can not be classified in the
preceding tables.

XII. — A table of the interpolations and spurious readings found in the
common Greek Testament, according to Griesbach, and others.

XIII. — A table of prophetic symbols.

XIV. — A table of the principal Greek terms yet in controversy, showing
their various occurrences and acceptations in the common version, and in
others of reputation.

The judicious reader will perceive that, in these vocabularies, arranged
alphabetically, an amount of information can be communicated, which would
require a volume of notes to give in detail. Of course, then, not much is
left for particular notes, critical and explanatory. The principal notes
which we annexed to the first and second editions are, however, continued,
and some new ones added. These are wholly of a literary character, and
everything of what is called a theological or sectarian aspect, is cautiously
avoided.

We have to add, that, in making out the tables in this appendix, we have
availed ourselves of the labors of our predecessors, correcting and enlarging,
abridging and new modifying, where, in our judgment, it appeared necessary
and expedient. Amongst thiisc to whom we are most indebted, the following
are chief; — Home, Lardner, Adam Clarke, Miehaelis, J. E. Worcester, Collins,
Doctor More, Benson, 11. Wilbur, Crudeu, and Greenfield's Greek Concord-
ance.

In the department of notes, critical and explanatory, we have not, in any
instance known to us, departed from the canons of criticism, and the laws of
interpretation of the authors of the basis of this version : viz. Doctors Camp-
bell, Macknight, and Doddridge; nor from those recommended and enforced
by Home, Miehaelis, Ernesti, Bishops Pierce and Benson, Locke, Stuart of
Andover, Mill, Wetstein, and Griesbach. If, in any point, we have given a
different result from some of them, we always wrought by their own canons
of criticism. We have neither made nor adopted any by-laws, or rules of in-
Uirpretalioii, unsanctioned and unapproved by the constitution of the rom-
iiiwiiwealth of letters.

PEEFACE.

PKEPACE TO THE

FOURTH, OR STEREOTYPE EDITION.

Few readers can appreciate the labor and care necessary, to the perfecting
uf an impression of the New Testament. The ten thousand minutiiB neces-
sary to typographical perfection, would require the hundred eyes of the fabled
Argus, and the piercing vision of the eagle. Perhaps a copy of a book, as
large as the New Testament, perfectly free from typographical errors, is not
to be found on earth.

Aware of all the difficulties in our way, and most solicitous to have the
stereotype pocket edition of this work as perfect, in its typography, as any
in existence, we have been at the labor and expense of preparing two edi-
tions at one and the same time — so that any errata discovered after the sheets
of the third edition were worked off, might be corrected iu the standing
form of the pocket edition. Few, very few errors have been discovered in
the third edition; these are corrected in its errata; and, of course, do not ap-
pear in this.

Tiie sheets of the third edition, after having been repeatedly read by my-
self and others, were submitted to the examination of Thomas Campbell,
sen., and of Francis W. Emmons, to whom we aie much indebted for the
care which they have bestowed on them, and the numerous suggestions with
which they have favored us. Their classical and biblical attainments have
been of much service to us, and to the public, in the completion of this
work.

One or two classes of provincialisms, such as the hereupon, thereupun
and lohereupon; the hereby, thereby, and whereby; and the herein, (herein,
and loherein of Doctor Campbell, and a few of Doctors Macknight and Dod-
dridge, which sometimes escaped in the third edition, are strangled in this.

While the greater matters of accuracy, precision, and perspicuity deserve
all attention, the less matters of neatness, smoothness, and harmony, are
not wholly to be neglected. Doctor Campbell, the highly and justly cele-
brated author of the Philosophy of Rhetoric, has given us leave to prune
himself of some of those rather awkward words and phrases, which are to be
attributed more to the taste of the last century, and to his greater attention
to his countrymen, than to his want of judgment or taste in good and elegant
composition. The sacred Scriptures are more generally read than any otiier
writings, and exert a greater influence on the diction and style of the com-
munity: and they ought, therefore, to be a model. As the original was at
least at par, if not something iu advance of, the age and population in which
it appeared, a translation of it ought, we think, always to be in the plainest
and best style of the community, for which it is intended.

A good style is always a plain and intelligible style. What is sometime.''
called a learned, is rather an unlearned style; because true learning is the art
of communicating, as well as of receiving instruction — and he that speaks or
writes not to edification, is unlearned in the greatest of all arts, the art of im-
parting instruction. It has often been observed, that it requires more r'?a)
learning to make a plain and an intelligible discourse, than to make one vul-
garly called learned. Indeed, there are not wanting some persons, in every
community, who appreciate a discourse because it transcends their comprehen-
sion, and regard him as the greatest scholar who uses the most learned and
rare terms and phrases.

The verses are placed at the commencement of the paragraph, merely I'or
oouveuienco in referring to the common version ; and, although much call«d

PREFACE. liil

fo« by many readers, they are, in our judgment, of no advantage in under
standing the book. We have, however, kept the connection as unbroken, be-
fore the eye of the reader, as in the former editions; and, it is to be hoped,
that but few now regard the verses as so many detached precepts or proverbs.
This custom of versifying is, we rejoice, yielding to the more enlightened
judgment of the present age, and we were much gratified to see, the other
day, a recent octavo impression of the common version, published at Boston,
in the manner of our first edition.

In this, as well as in the third edition, the words printed in Italics are all
supplements, depending wholly upon our judgment, or that of the transla-
tors, and are to be regarded as such ; the spurious readings, or iuterpolatious,
are rejected from this edition. It gives us pleasure to discover, that this,
also, is obtaining credit; and to see a scholar of such reputation as Professor
Stuart, in his translation of the epistle to the Romans, leaving out the inter-
polations found both in the common Greek Testament and in the King's trans-
lation of it.

Some extracts from the appendix of the second edition, containing ex-
tracts from the preface of the first edition of the King's translation, in vin-
dication of this version, will close our prefatory remarks.

Our whole phraseology on religious topics, is aifected by the antiquated
style of the common version. Hence we have been constrained to adopt a
name for this style, to distinguish it from the good style of persons well edu-
cated in our mother tongue. This old fashioned style, we call the sacred
style; yet this sacred style was the cummon style in the reign of James. This
the following extract from the original preface will show. Cam. ed., p. 5.

" Many men's mouthes have been open a good while (and yet are not
stopped) with speeches about the translation so long in hand, or rather peru-
sals of translations made before : and ask, What may be the reason, what the
necessitie of the employment? Hath the church been deceived, say they, all
this while? Hath the bread been mingled with leaven, her silver with drosse,
her wine with water, her milk with lime? (^Lacte gypsum male misceter, .saith
S. Ireny.) We hoped that we had been in the right way, that we had the
nraclcs of God delivered unto us, and that though all the world had cause to
be offended, and to complain, yet tliat we had none. Hath the nurse hidden
out the breast, and nothing but winde in it? Hath the bread been delivered
by the fathers of the church, ami the same proved to be Lajjidosiis, as Sen-
eca speaketh? What is it to handle the word of (jod deceitfully, if this be
not? Thus certain brethren. .Vlso, the adversaries of Judah and Jerusa
lem, like Sanliallat in Nehemiah, mock, as we heare, both at the work and
workmen, saying. What do these weak Jews, &c. Will they make the stones
whole ayaiH out of the heaps of dust which are burnt? Although they build,
yet if a fox go up, he shall even break down their stony wall. Was their trans-
lation good before? Why do they now mend it? Was it not good? Why
then was it obtruded to the people? Yea, why did the Catholicks (meaning
Popish Jiomanists) always go in jeopardy, for refusing to go to heare it'?
Nay, if it must be translated into English, Catholicks are fittest to do it;
they have learning, and they know when a thing is well. We will answer
them both briefly ; And the iuruier, being brethren, thus, with S. Hioronic,
Damnamus veteres / Mini nie, scd post priorum studia in domo Domini ipiod
possumus laboramus. That is, />o we condemn the ancients? In no case:
but after the endeavors of them that were before us, we take the best jxiins we
can in the house of (Jod. As if he said. Being provoked by the example of
tiie learned, that lived before my time, I have thuught it my duty to assay,
wLclIier my talent in ihe knowledge of the t(Hii;ues may be proUlahle in any
meas. i-e to God's chnrch, lest I should seem to h.ive labored in them in vain,
and lest I should hi; thuught to glory in men (.lUhdugh ancient) above that
which was in ihcm. Thus S. Hierome may be thought to s])eak."

Now, though many alterations in (irlhography, }iunctualion, uud in mar

Ht preface.

ginal readings have been made on the King's translation, so that the first edi-
tions differ in many respects from the modern, yet the style is still preserved ;
and from its old-fashioned peculiarities, it is called the sacred style. I know
it may be said that the style of the King's translation is still more ancient
than the era of his reign, because the "Bishop's Bible," and other previous
translations, did present to the translators the style of their ancestors, from
the days of Wickliffe ; so that many peculiarities in the obsolete style of the
15th and 16th centuries, are to be found in the common version.

The old Gothic buildings in North and South Britain, are generally places
of worship ; hence, although this style of architecture was once as common
in England and Scotland as any of the present models; yet this style being
preserved only, or almost exclusively, in the places of worship which the
veneration of our ancestors preserved from dilapidation, has given a sacred
aspect to places of worship, and has rendered the Gothic style of architecture
as sacred as the obsolete style of King Henry, or King James. Had it not
been for the veneration shown to places of worship, not a specimen of the
Gothic style would at this day have stood upon the British Isles ; and had
it not been for the same species of veneration, we should not have had at this
time any book, sacred or profane, written or published in the style of the
16th century. This style we have avoided in the j)resent edition, and have,
as far as was practicable in one effort, removed from the sacred writings the
obsolete verily, ye, unto, liveth, keepeth, heareth, doth, hath, thou, thee, and thy :
and all their kindred terms and phrases of the same antiquity. They have
yielded their places to another race in all our writings and speeches, except
in the pulpit or synagogue; why not also in the saored writings? We
might as reasonably contend, that men should appear in the public assemblies
for worship with long beards, in Jewish or Roman garments, as that the
Scriptures should be handed to us in a style perfectly antiquated, and conse-
quently less intelligible.

Some may contend, that the adoption of you instead of thou, when one
person only is meant, is not grammatical. But let such consider, that the
rules of grammar are no more than the rules drawn from common usage, or
the custom of good speakers and writers. Since the days of Horace, it is
admitted by all grammarians, that common usage is the sovereign arbiter of
language : Usus, quern penes arbitrium est, et jus, el norma loquendi. Custom,
or universal usage, has made you as singular as thou : and the question is not
whether this be a perfection or an imperfection in our language — but, Is this
the general or universal usage ? If so, then it is grammatical. In all cases
where the utmost precision is necessary, you is now used. In celebrating the
rites of matrimony, and in administering an oath, we do not use thou. Nor
does the judge upon the bench, when pronouncing a sentence upon a crim-
inal, address him by thou ; but by you. Now, if in those instances, where
the greatest precision is necessary, you is used, and never thou, why should it
be otherwise in a translation of the Scriptures? Excepting in addresses to
the Deity, and in the personification of inanimate things, we aim at the ex-
pulsion of thou, and the substitution of you.

Again, the King's translators vindicate themselves, and apologize for us:

"Another thing we think good to adniouish thee of (gentle reader,) that
we have not tied ourselves to an uniformity of phrasing, or to an identitie of
words, as some peradventure would wish that we had done, because they ob-
serve, that some learned men somewhere, have been as exact as they could
that way. Truly, that we might not vary IVom the sense of that which we
had translated before, if the word signilicJ the same thing in both places
(for, there be some words that be not of the same sense everywhere) we were
especially careful!, and made a conscience, according to our duty. But that
we should express the same notion in the same particular word ; as for exam-
ple, if we translate the Hebrew or Greek word once hy purpose, never to call
it ill tent ; if one where journeying, never travelling ; if one where Ihinlc, ueve'

PREFACE. n

uippote; if one where pain, never ache; if one where ^oy, never gladnesse,
(f-f. Thus to mince tlie matter, we thought to savour more of curiosity than
wisdom, and tliat rather it would breed scorn in the Atheist, than bring profit
to the godly reader. For is the iiingdom of God become words or syllables?
Why should we be in bondage to them if we may be free? use one precisely,
when we may use another no lesse fit, as commodiously ? Lastly, we have on
the one side avoided the scrupulositie of the Puritanes, who leave the old
ecclesiastical words, and betake them to others ; as when they put washing
for bap/isme, and cougngation instead of cliiirch : as also on the other side,
we have shunned the obscuritie of the Papists in the azymes, tiini/cc, raliunall,
holocausts, prepuce, pasche, and a number of such like, whereof their late
translation is full ; and that of purpose to darken the sense, that since they
must needs translate the Bible, yet by the language thereof, it may be kejit
from being understood. But we desire that the Scripture may speak likr
itself, as in the language of Canaan, that it may be understood even of tli.
very vulgar."

The Puritans, it seems, were accustomed to substitute wa.s/u'H^ for b<iplisin,
and congregation for church, and now some of their descendants condemn Drs.
Campbell and Macknight for using immersion for hajytism — and Dr. Doddridge
for substituting congregation for church. But this by the way. If the last
sentiment in the above extract be correct, we will be excused in all our efi'orts
to render this version as plain as possible to the dullest apprehension. If the
King's translators found reasons to justify themselves for shunning the ob-
scurities of the Papists, we will, for the same reasons, be allowed to shun the
obscurities of the Protestants, if thiu can be done by a fair translation.

TESTIMOlS^y

MATTHEW LEVI,

THE APOSThE.
[FIRST PUBLISHED IN JUDEA, A.D. 38.]

MATTHEW'S PREFACE.

The History of Jesus Christ, Son of David, Son of Abraham.

SECTION I.

THE XATIVITY.

ABKAllAM begot Isaac. Isaac begot Jacob. Jacob
bv.g'ot Judah and his l)rothers. Jiidah had Pharez and Za-
rali by Tamar. Pharez begot Ezrom. Ezrom begot Aram.
Aram begot Amini(hd). Amhiidab begot Nashon. ISTashon
beg-ot Sahnon. Sahnon had Boaz by Rahab. Boaz had
01)ed by Ruth. 01)ed begot Jesse. Jesse begot David the
king. David the king had Solomon, l)y her loho had heen
the wife of Uriah. Solomon begot Rehoboam. Rehoboam
begot Abia. Abia begot Asa. Asa begot Jehoshaphat.
Jehosliaphat begot Joram. Joram begot Uzziah. Uzziah
begot Jotham. Jot ham begot Ahaz. Ahaz begot Hezeki-
ah. Ilezekiah liegot Manassch. Manasseh begot Anion.
Ainoii begot Josiah. Josiah had Jeconiah and his brothei-s,
about the time of tlie migration into Babylon. After the
migration into Baln'lon, .leccmiah begot Salathiel. Sala-
tbiei l)eg(jt Zerubl)abel. Zerul)I)abel l)egot Abiud. Abiud
l)egot Eliakim. I'^liakim begot Azor. Azor begot Zadoc.
Zadoc begot Achim. Achim begot Eliud. Eliud begot
lOk-azar. Eleazai' begot INIatthan. ^fatthan begot Jacol).
Jacob begot Joseph, the husband ol' IVIary, of whom was
brirn Jesus, who is called Christ. So all the generations
IVdiii Al)i-aliain to David are foui'teen; fi'om David till Ihe
migration into U.ibylon, fourteen; and from the migration
into Babylon to llic Messiah, fourteen.

IS. — Novvthc l)irth of Jesus Christ ha pjieiunl thus: ISFary
his mother had l)crii es|iouse(l toJoseiih; but before they

db MATTHEW. Ch. H.

came together, she proved to be with child by the Holy
Spirit. Joseph her husband being a virtuous man, and un-
willing to expose her, intended to divorce her privately. But
while he was thinking upon this, an angel of the Lord ap-
pearing to him in a dream, said, Joseph, son of David, scru-
ple not to take home Mary your wife; for her pregnancy is
from the Holy Spirit. And she shall bear a son, whom you
shall call Jesus, for he will save his people from their sins.
In all this what the Lord had spoken by the Projihet was
verified, " Behold the virgin shall conceive and bear a son,
who shall be called Lnmanuel;" which signifies, God with
us. When Joseph awoke, he did as the messenger of the
Lord had commanded him, and took home his wife; but
knew her not, until she had brought forth her first boni son,
whom he named Jesus.

11. — After the birth of Jesus, at Bethlehem of Judea, in
the reign of King Herod, certain eastern magians came to
Jerusalem, and inquired. Where is the new-born King of
the Jews ; for we have seen his star in the east country, and
are cope to do him homage? King Herod hearing this, was
alarmed, and all Jerusalem with him. And having assem-
bled all the chief priests and the scribes of the people, he
demanded of them where the Messiah should be born. They
answered, at Bethlehem of Judea, for thus it is written by
the Prophet, "And thou Bethlehem, in the canton of Judah,
art not the least illustrious among the cities of Judah; for
out of thee shall come a ruler, who will govern my people
Israel."

7. — Then Herod having secretly called the magians, pro-
cm-ed from them exact information concerning the time of
the star's appearing. And sending them to Bethlehem, he
said. Go, make an exact inquiry about the child; and when
you have found him bring me word, that I may also go, and
pay him homage. Having heard the King, they departed;
and lo! the star which had appeared to them in the east
country, moved before them, till it came, and stood over the
place, where the child was. When they again saw the star,
they rejoiced exceedingly. And being come into the house,
they found the child with Mary his mother; and, prostrating
themselves, did him homage. Then opening their caskets,
they offered, as presents to him, gold, frankincense, and
myrrh. And being warned in a dream not to return to Her-
od, they went home another way.

13. — When they were gone, lol a messenger of the Lord
appearing to Joseph in a dream, said. Arise, take the child
with his mother, and flee into Egypt ; and remain there til)

Ch. m. MATTHEW. 59

I order you; for Herod will seek the child to destroy him.
Accordingly he arose, took the child with his mother, and
withdrew by night into Egypt, where he continued until the
death of Herod; so that, what the Lord had spoken by the
Prophet, was verified, "Out of Egypt I called my Sou."

16. — Then Herod, finding that he had been deceived by
the magians, was highly incensed, and dispatched emissaries
who slew, by his order, all the male children in Bethlehem,
and in all its ten-itory, fi'om those entering the second year,
downi to the time of which he had procured exact informa-
tion from the magians. Then was the word of Jeremiah the
Prophet verified, "A cry was heard in Ramah, lamentation,
and weeping, and bitter complaint: Rachel bewailing her
children, and refusing to be comforted, because they are no

more."

19. — When Herod was dead, an angel of the Lord ap-
pearing in a dream to Joseph in Egypt, said. Arise, take the
child with his mother, ancl go into the land of Israel; for
they are dead who sought his life. Accordingly, he arose,
took the child with his mother, and came to the land of Is-
rael; but hearing that Archelaus had succeeded his father
Herod in the throne of Judea, he was afraid to return thither;
and being warned in a dream, retired into the district of
Galilee, and resided in a city named N^azareth; in this veri-
fying the declaration of the Prophet coiicem'mtj Jesus, that
he should be called a !Nazarene.

SECTION IL

THE IMMERSION.

III. — IN those days appeared John the Immerser, who
proclaimed in the wilderness of Judea, saying, Reform, for
the Reign of Heaven approaches. For this is he, of whom
the Prophet Isaiah speaks in these words, "The voice of one
proclaiming in the wilderness, Prepare a way for the Lord,
make for him a straight passage." Now John wore raiment
of camel's hair with a leather girdle about his waist; and his
food was locusts and wild honey. Then Jerusalem, and all
Judea, and all the country along the Jordan, resorted to him,
and were immersed by him in the Jordan, confessing their
sins.

7. — I Jut he seeing many Pharisees and Sadducees com-
ing to him to receive immersion, said to them, Offspring of
vipers, who has ])i-oiiiptc(l you to flee fi-om the iinpi-nding
vengeance? Produce, tlien, tlu- proper li-uil of reformation;

60 MATTHEW. Ch. TV.

and presume not to say within yourselves, We have Abra-
ham for our father, lor I assure you, that of these stones
God can I'aise children to Abraham. And even now tlic
ax lies at the root of the trees; every tree, therefore, wliitli
produces not good fruit, is cut down, and turned into finl
I, indeed, immerse you in water, into reformation; but hi
who comes after me, is mightier than I, whose shoes I am
not worthy to carry. He will immerse you in the Holy
Spirit, and in fire. His winnowing shovel is in his hand,
and he will thoroughly cleanse his grain; he will gather his
wheat into the granary, and consume the chatf in unquench-
able fire.

13. — Then came Jesus from Galilee to the Jordan, to l^e
immersed by John. But John excused himself, saying, It
is I who need to be immersed by you; and you come to me!
Jesus answering, said to him, Permit this at present; for
thus ought we to ratify every institution. Then John ac-
quiesced. Jesus being immersed, no sooner arose out of the
water, than heaven was opened to him; and the Spirit of
God appeared, descending like a dove, and lighting upon
him; while a voice from heaven proclaimed, This is my Son,
the beloved, in whom I delight.

IV. — Then was Jesus conducted by the Spirit into the
wilderness, to be tempted by the devil. And after fasting
forty days and forty nights, he was hungry. Then the
tempter accosting him, said, If thou be God's Son, command
that these stones become loaves. Jesus answering', said. It
is written, " Man lives not by bread only, but by everything
which God is pleased to appoint." Then the devil conveyed
him into the holy city, and having placed him on the battle-
ment of the temple, said to him, If thou be God's Son, throw
thyself down; for it is written, "He will give his angels the
charge of thee: they shall uphold thee in their arms, lest
thou dash thy foot against a stone." Jesus again answered.
It is written, " Thou shalt not put the Lord thy God to the
proof" Again the devil took him up a very high mountain,
whence he showed him all the kin<>:doms of the world in their
glory, and said to him. All these will I give thee, if thou
wilt prostrate thyself, and worship me. Jesus answered,
Satan, begone; for it is written, "Thou shalt worship the
Lord thy God, and shall serve him only." Then the devil
leaving him, angels came and ministered to him.

12. — Now Jesus, hearing that John was imprisoned, re-
tired into Galilee, and having left Nazareth, resided at Ca-
pernaum, a seai)ort in the confines of Zebuluii and Naphtali,
thereby verifying the words of Isaiah the Prophet; "The

Ch. V. MATTHEW. 61

canton of Zebulim and the canton of I^aphtali, situate on
the Jordan near the sea, Galilee of the nations; the people
who abode in darkness, saw a great light, and on those who
inhabited a region of the shades of death, light has arisen."
From that time Jesus began to proclaim, saying, Reform,
tor the Reign of Heaven a])i)roaches.

18. — Then walking by the sea of Galilee, he saw two
brothers, Simon named Peter, and Andrew his brother, casl-
hig a drag into the sea. for they Avere fishers. And he said
to them, Come with me, and I will make you fishers of men.
Immediately they left the nets and followed him. Passing
on he saw other two l>rothers, James son of Zebedee and
tlohn his brother, in the bark with their father Zebedee,
mending their nets, and he called them. They immediately,
leaving the bark and their father, followed him.

23. — Then Jesus went over all Galilee, teaching- in their
synagogues, and proclaiming the glad tidings of the Reign,
and curing every sort of disease and malady among the peo-
|)le. And his fame spread through all Syria, and they
I)i()nght to him all their sick, seized and tormented with va-
rious distempers, demoniacs, and lunatics, and paralytics,
and he healed them. And vast multitudes followed him
(i-om Galilee, Decapolis, Jerusalem, Judea, and from the
banks of the Jordan.

SECTION in.

THE SERMOX ON THE MOUNT.

V. — JESUS, seeing so great a confluence, repaired to a
mountain, and having sat down, his disciples came to him.
Then breaking silence, he taught them, saying:

.'). — Happy the poor who repine not; for the kingdom of
heaven is theirs! Happy they who mourn; for they shall
receive consolation! Hajipy the meek; for they shall inherit
the land! Happy tliey who hunger and thirst for righteous-
ness; for they shall be satisfied! Happy the merciful; for
they shall obtain mercy! Hap[)y the pure in heart; for llu-y
shall see God! Ha[)py the peace-makers; for they shall be
called sons of God! Happy they who suft'er persecution on
accoiuit of righteousness; for the kingdom of heaven is
theirs! Happy shall you be, when men shall revile and per-
secute you; and, on my account, accuse you falsely of every
evil tiling! Rejoice and exult, lor great is your reward in
heaven; for thus the Piophets were persecuted, who were
before you.

62 MATTHEW. Ch. V.

13. — You are the salt of the earth. If the salt become
insipid, how shall its saltness he restored? It is thenceforth
fit only to be cast out, and trod under foot. You are the
light of the world. A city situate on a mountain must be
conspicuoiis. A lamp is lighted to be init, not under a ves-
sel, but on a stand, that it may shine to all the family. Thus,
let yom* light shine before men, that they, seeing your good
actions, may glorify your Father, who is in heaven.

17. — Think not that I am come to subvert the law or the
prophets. I am come not to subvert, but to ratify. For,
indeed, I say to you, heaven and earth shall sooner perish,
than one iota, or one tittle of the law shall perish, without
attaining its end. Whosoever, therefore, shall violate, or
leach others to violate, were it the least of these command-
ments, shall be in no esteem in the Reign of Heaven; but
whosoever shall practice and teach them, shall be highly es-
teemed in the Reign of Heaven. For I tell yon, that unless
your righteousness excel the righteousness of the Scribes
and Pharisees, you shall never enter the kingdom of heaven.

21. — You have heard that it was said to the ancients,
" You. shall not commit murder; for whosoever commits
murder shall be obnoxious to the judges." But I say to
you, whosoever is angry with his brother unjustly, shall be
obnoxious to the judges; whosoever shall call him fool, shall
be obnoxious to the coiuicil; but whosoever shall call him
miscreant, shall be obnoxious to hell fire. Therefore, if you
bring your gift to the altar, and there recollect, that yom'
brother has ground to complain of you; leave there your
gift before the altar: first go and procure reconciliation with
your brother; then come, and offer your gift. Compound
speedily with your creditor, while you are on the road to-
gether; lest he deliver you to the judge; and the judge con-
sign you to the oflficer, and you be thrown into prison. In-
deed, I say to you, you will not be released, until you have
discharged the last farthing.

27. — You have heard that it was said, " You shall no?
commit adultery." But I say to you, whoever looks on an
other man's wife, in order to cherish impure desire, has al-
ready committed adultery with her in his heart. Therefore,
if your right eye ensnare you, pluck it out, and throw it
away : it is better for you to lose one of your members, than
that your whole body be cast into hell.

30. — And if your right hand ensnare you, cut it off and
throw it away : it is better for you to lose one of your mem-
bers, than that your whole body be cast into hell.

31. — It has been said, "Whosoever would dismiss his

Ch. VI. MATTHEW. 63

wife, let him give her a wi-it of divorce." But I say to you,
whosoever shall dismiss his wife, except for whoredom, is
the occasion of her becoming- an adulteress; and whosoever
marries her that is dismissed, commits adultery.

:}3. — Again, you have heard that it was said to the an-
cients, "You shall not ibi'swcar yourself, but shall i>erforin
yom- oaths to the Lord." But I say to you, swear not at
all; neither by heaven, (or it is God's throne; nor by the
earth, tor it is his footstool; neither shall you swear by Je-
i-usalem, for it is the city of the great King; nor by youi'
head, because you can not make one hair white or black.
Hut let your yes, be Yes; your no, No; for whatever ex-
ceeds these, proceeds from evil.

38. — A^ou have heard that it was said, " Eye for eye, and
tooth for tooth." But I say to you, contend not with the
injurious. But if any one strike you on the right cheek,
turn to him also the left. Whoever will sue you lor your
coat, let him have your mantle likewise. And if a man con-
strain you to go one mile with him, go two. Give to him
that asks you; and him that would borrow from you, put
not away.

43. — You have heard that it was said, " You shall love
your neighbor and hate your enemy." But I say to you,
love your enemies; bless them who curse you: do good to
them who hate you; and pray for them who arraign and
persecute you; that you may be children of year Fathei in
heaven, who makes his sun arise on bad and gO' id, and sends
rain on just and unjust. For if you love thim only who
love you, what reward can you expect? Do :\ot even the
publicans so? And if you salute your bi others only,
wherein do you excel? Do not even the Paga is as nuich?
Be you therefore periect, as your Father who is in heaven is
perfect.

yi. — Take heed that you perform not your religious du-
ties before men, in order to be observed by ihem; other-
wise you will obtain no reward from your Father who is in
heaven.

2. — AVhen, therefore, you give alms, do not proclaim it
by sound of trumpet, as the hypocrites do, in the assemblies
and in the streets, that tliey may be extolled by men. In-
deed, I say to you, they have received their reward. But
you, when you give alms, let not your left hand know what
your right hand does; that your alms may be in secret; and
your Father, to whom nothing is secret, will himself recom-
pense you.

5, — And when you pray, be not like the hypocrites, who

64 MATTHEW. Ga. VL

affect to pray standing in the assemblies, and at the corners
of the streets, that men may observe them. Indeed, I say
to you, they have received their revrard. But you, when
you would pray, retire to your closet; and having shut the
door, pray to your Father; and your Father, to whom,
though he is unseen himself, nothing is secret, will recom-
pense you.

7. — And in prayer, use not a multiplicity of words as the
Pagans do, who think that using many words will gain them
acceptance. Imitate them not; for your Father knows what
things you want, before you ask him. Thus, therefore, pray
you:

10. — Our Father, who art in heaven, thy name be hal-
lowed; thy Reign come; thy will be done upon earth, as it
is in heaven; give us to-day om- daily bread; forgive us om-
(lel)ts, as we forgive our debtors; and lead us not into tempt-
ation, but preserve us from evil.

14. — For if you forgive others their trespasses, your
heavenly Father will also forgive yon; but if you forgive
not others their trespasses, neither will your Father forgive
youi- trespasses.

16. — Moreover, when you fast, look not dismal, as the
hypocrites, who disfigure their faces, that men may observe
that they fast. Indeed, I say to you, they have their re-
ward. But you, when you fast, anoint your head, and wash
your face; that your fasting may not appear to men, but to
your Father; and your Father, to whom, though he is un-
seen himself, nothing is secret, will recompense you.

19. — Amass not for yourselves treasure upon the earth,
where moths and rust may consume it, or thieves breaking
in may steal it. But provide for yourselves treasure in
heaven, where are neither moths nor rust to consume it, nor
thieves to break in and steal it. For where your treasure
is, your heart will also be. The eye is the lamp of the body.
If, therefore, your eye be sound, your whole body will be en-
lightened: but if your eye be distempered, your whole body
will be dark. And if even the light which is in you be
darkness, how great will the darkness be!

24. — A man can not serve two masters; for either he will
hate one, and love the other; or at least he will attend to
one, and neglect the other. You can not serve God and
Mammon. Therefore I charge you, be not anxious about
your life, what you shall eat, or what you shall drink; nor
about your body, what you shall wear. Is not life a greater
o-ift than food; and the l)ody than raiment? Observe the
fowls of heaven. They neither sow nor reap. They havp

Ch. Vn. MATTHEW. 65

no storehouse; but your heavenly Father feeds them. Are
not you much more vahiable than they? Besides, which of
you can, by his anxiety, prolong- his life one horn*? And
why are you anxious about raiment? INIark the lilies of the
field. How do they grow? They toil not: they spin not.
Yet I affirm that even Solomon in all his glory, was not
equally adorned with one of these. If, then, God so array
the herbage, which to-day is in the field, and to-morrow will
be cast into the oven, will he not much more array you, O
you distrustful! Therefore say not anxiously, (as the hea-
thens do,) What shall we eat; or what shall we drink; or with
what shall we be clothed? For your heavenly Father knows
that you need all these things. But seek first the kingdom
of God and the righteousness required by him; and all these
things shall be 6ui)eradded to you. Be not then anxious
about the morrow: the morrow will be anxious about itself.
Sufficient lor every day is its own trouble.

vn. — Judge not, that you be not judged; for as you
judge, you shall be judged; and the measure which you
give, the same yoii shall receive. And why do you observe
the mote in your brother's eye, but are insensible of the
splinter in youi- own eye? Or how dare you say to your
brother, let me take the mote out of your eye; when lo! you
have a splinter in youi' own? Hypocrite, ffi'st take the sj)lin-
ter out of your own eye; then you will see clearly to take
the mote out ol" youi- brothei''s eye.

*). — Give not things holy to dogs, and cast not youi' jiearls
before swine, lest they trample them under foot, and turn
upon you, and tear you.

7. — Ask, and you shall obtaiji; seek, and you shall find;
knock, and it shall be opened to you. For whosoever asks,
obtains; whosoever seeks, finds; and to every one who
knocks, the door shall be opened. Who of you men would
give his son a stone, when he asks bread; or a serpent, when
he asks a fish? If you then, though evil, can give good
things to your children, how much moiv will your Father,
who is in heaven, give good things to them that ask him?

12. — Whatever you woiald that others do to you, do you
the same to them; for this is the law and the pro])hets. En-
ter in through the strait gate; for wiele is the gate of perdi-
tion, broad is the way leading thither; and many are they
who enter by it. But how strait is the gate of life; how
narrow the way leading thither; and how few are they who
find it!

15. — Beware of false teachers, who come to you in the
garb of shee}), while inwardly tiiey are ravenous wolveB.

66 MATTHEW. Ch. Yin.

By their fruits you shall discover them. Are grapes gath-
ered from thorns; or figs from thistles? Every good tree
yields good fruit, and every evil tree evil fruit. A good tree
can not yield evil fruit, nor an evil tree good fruit. Every
tree which yields not good fruit, is cut down, and turned
into fuel. Wherefore, by their fruits you shall discover them.

21. — IS'ot every one who says to me, Master, Master,
shall enter into the kingdom of heaven; but he that does
the will of my Father, who is in heaven. Many will say to
me on that day. Master, Master, have we not taught in thy
name, and in thy name performed many miracles? To whom
I will declare, I never acknowledged you. Depart from me,
you who practice iniquity.

24. — Therefore, whosoever hears these my precepts, and
does them, I will compare to a prudent man, who built his
house upon the rock. For although the rain descended, and
the rivers overflowed, and the winds blew, and beat upon
that house, it fell not, because it was founded upon the rock.
But whosoever hears these my precepts, and does them not,
shall be compared to a simpleton, who built his house upon
the sand. For when the rain descended, and the rivers o^'er-
flowed, and the winds blew, and dashed against that house,
it fell, and great was its ruin.

28. — When Jesus had ended this discourse, the peojile
were struck with awe at his manner of teaching; for he
taught as one who had authority, and not as the Scribes.

SECTION rv^.

SEVEKAL MIKACLES.

VIII. — BEIKG come down from the mountain, followed
by a great multitude, a leper came, who, jjresenting himself
before him, said. Sir, if you will, you can cleanse me. Jesus
stretched out his hand, and touched him, saying, I will;
be you clean. Immediately he was cured of his leprosy.
Then Jesus said to him. See you tell no person ; but go, show
yourself to the priest, and make the oblation prescribed by
Moses, for notifying the cure to the people.

5. — Having entered Capernaum, a centurion accosted
him with this request, Sir, my man-servant lies sick at home,
exceedingly afflicted with a palsy. Jesus answered, I will
go and cm-e him. The centurion rejjlying, said. Sir, I am
not worthy, that you should come under my roof; only say
the word, and my servant will be healed. For even I, who

Cu. Vm. MATTHEW. 67

iim under command myself, having soldiers under me, say to
one. Go, and he goes; to another. Come, and he comes; and
to my servant, Do this, and he does it. Jesus hearing this,
was astonished, and said to those who followed. Indeed, 1
say to you, not even in Israel have I Ibund so great faith.
But I assure you, that many will come from the east and from
the west, and will be placed at table with Abraham, Isaac,
and Jacob, in the kingdom of heaven, while the sons of the
kingdom shall be thrust out into outer darkness, where will
be weeping and gnashing of teeth. Then Jesus said to the
centurion. Go home; be it to you according to your faith.
That instant his servant was cured.

14. — Then Jesus having entered Peter's house, saw his
wife's mother lying sick of a fever, and having touched her
hand, the fever left her; on which she arose and entertained
him.

16. — In the evening they presented to him many demo-
niacs; and he expelled the spirits with a word, and cured all
the sick; thus verifying' the saying of the Prophet Isaiah,
" He has himself carried off om* infii'mities, and borne our
distresses."

18. — Jesus seeing himself crowded on all sides, gave or-
ders to pass to the opposite shore. Meantime a scribe ac-
costed him, saying. Rabbi, I will follow you whithersoever
you go. Jesus answered. The foxes have holes, and the
birds of the air have places of shelter, but the Son ol' Man
has not where to repose his head.

21. — Another, one of his disciples, said to him. Master,
pei-mit me to go first, and bury my father. Jesus answei'-
ed, Follow me, and let the dead bury their dead.

2:5. — Then cntei'ing the bark, his disciples followed him.
Soon alter there ai'ose in the sea so great a tempest, lliat the
bark was covered with the billows. But he being asleep,
the disciples came and waked him, saying, Save us. Master,
we perish. He ansvvei'cd, Why are you timorous, O you
distrustful? Then he arose, and having commanded the
winds and tlie sea, a great calm ensued; insomuch that every
one exclaimed with admiration, AVhat personage is this,
whom even the winds and the sea obey!

28. — When he was come to the other side, into the coun-
try of the (radarenes, there met him two demoniacs, issuing
out of the monuments, so lurious, that no person durst pass
that way. These instantly ci-ied, saying, What hast thou
to do with us, Son of God? Ait thou come hither to toi-
ment us before the time? Now there was feeding, at some
distance, a great herd of swiuo. And the fiends besought

68 MATTHEW. Ch. IX.

him, saying, If thou expel us, permit us to go into the herd
of swine. lie answered. Go. And when they were cast
out, they went into the swine; on which the whole herd
I'ushed down a precipice into the sea, and perished in the
waters. Tlien the lierdsmen fled into the city, and repoi'ted
everytliing, and what had happened to the demoniacs. Pre-
sently the whole city went out to meet Jesus, and having
seen him, entreated him to depart out of their territory.

IX. — Then having gone aboard the bark, he repassed,
and went to his own city; where they brought to him a par-
alytic, laid upon a bed. Jesus perceiving their faith, said
to the paralytic, Son, take courage, your sins are forgiven
you. On which some of the scribes said within themselves.
This man blasphemes. But Jesus knowing their sentiments,
said, Why do you harbor evil thoughts? AVhich is easier —
to say, Your sins are forgiven; or to say, ivith effect — Arise
and walk? But that you may know that the Son of Man
has power upon the earth to forgive sins; Arise, then, (said
he to the paralytic,) take up your bed and go home. Ac-
cordingly he arose, and went home. And the people saw
and wondered, glorifying God, who had given such power
to men.

9. — As Jesus departed thence, he saw a man, named
Matthew, sitting at the toll office; to whom he said, Follow
me. And he arose and followed him.

10. — Afterward Jesus being at table in a house, many
publicans and sinners came, and placed themselves with him
and his disciples. Some of the Pharisees observing this,
said to his disciples. Why does youi- teacher eat with ijubli-
cans and sinners? Jesus hearing them, answered. The whole
need not a physician, but the sick. Go, therefore, and learn
what this means, "I desire humanity, and not sacrifice :" for
I came to call, not the righteous, but sinners.

14. — Then John's disciples addressing him, said. We and
the Pharisees often fast: why do your disciples never fast?
Jesus answered, Can the bridemen mourn while the bride-
gi-oom is with them? But the time will come, when the
bridegroom shall be taken ii'om them, and then they will fast.
No person mends an old garment with undressed cloth; else
the patch itself tears the gai-ment, and makes a greater rent.
Neither do people put new wine into old leathei' bottles;
otherwise the bottles burst: and thus, both the wine is spilt,
and the bottles are rendei'ed useless. But they i)nt new
wine into new bottles, and both ai'e preserved.

18. — While he was speaking, a ruler came, and prostrat-
ing himself, said, My daughter is by this time dead; but

Ch. X. MATTHEW. 69

come, and lay your hand u^jon her, and she will revive. And
Jesns arose, and, as he Ibllowed him, with his disciples, a
woman, who had been Uvelve years afflicted with a bloody
issue, coming- behind, touched the tuft of his mantle; for
she said Avithin herself. If I but touch his mantle, I shall re-
cover. Jesus turning- about, saw her, and said. Daughter,
take courage, your faith has cured you. And the woman
was well from that instant.

23. — Being- come into the ruler's house, and seeing- the
players on the flute, with the crowd, making a bustle, he said
to them, WithdraAV, for the young woman is not dead, but
asleep. And they derided him: but when the people were
put out, he entered, and having taken hei- by the hand, the
youn^ woman arose. IN'ow the fame of this action spread
through all that country.

27. — When Jesus departed thence, two blind men fol-
lowed him, crying. Son of David, have pity upon us. Being
come into the house, the blind men approached him: and
Jesus said to them. Do you believe that I can do this? They
answered, Yes, Master. Then he touched their eyes, saying,
Be it to you according to your faith. Immediately theii
eyes were oi3ened. And Jesus strictly charging them, said,
Take care that no person know it. But being departed, they
spread his lame through all that country.

32. — They were scarcely gone, when a dumb demoniac
was presented to him. The demon being expelled, the dumb
spoke, and the people wondered, saying, Nothing like thin
was ever seen in Israel. But the Pharisees said, He expelp
the demons by the prince of the demons.

SECTIOI^r V.

THE CHAKGE TO THE APOSTLES.

35. — THEIST Jesus went through all the cities and vil-
lages, teaching in their synagogues, and proclaiming the
glad tidings of the Reign, and curing every disease and
every malady. But when he saw the multitudes, he had
compassion upon them, l)ecause they Avere scattered and ex-
posed, like a flock witbi.ut a shciihci-d. Then he said to hie
disciples. The harvest is plentiful, but the reapers are few:
entreat, therefore, the Lord of the harvest, that he would
send laborers to reap it.

X. — And having called to him his twelve disciples, he
gave them power to expel unclean spirits, and to cure dis-

70 MATTHEW. Cn. X.

eases and maladies of every kind. Now these are the names
of the twelve apostles: The first, Simon, called Peter, and
Andrew his brother; James, son of Zebedee, and John his
brother; Philip and Bartholomew; Thomas, and Matthew
the publican; James, son of Alpheus, and Lebbeus, sm*-
named Thaddeus; and Simon the Canaanite, and Jndas Is-
cariot, he who betrayed him. These twelve Jesus commis-
sioned, instructing them, and saying:

6. — Go not away to the Gentiles, nor enter a Samaritan
city; but go directly to the lost sheep of the stock of Israel.
And as you go, proclaim, saying. The Reign of Heaven ap-
proaches. Heal the sick, raise the dead ; cleanse lejiers, ex-
pel demons ; fi-eely you have received, freely give. Put not
gold, or silver, or brass in yom- girdles ; carry no traveling
bag, no spare coats, shoes, or stafl'; for the workman is
worthy of his maintenance.

11. — And whatever city or village you enter, inquire
what person of worth dwells there ; and abide with him until
you leave the place. When you enter the house, salute the
family. If the family be worthy, the peace you wish them,
shall come upon them: if they be not worthy, it shall re-
bound upon yourselves. Wheresoever they will not receive
you, nor regard your words, in departing that house or city,
shake the dust off yom* feet. Indeed, I say to you, the con-
dition of Sodom and Gomorrah shall be more tolerable cn
the day of judgment, than the condition of that city.

16. — Behold! I send you forth as sheep amidst wolves.
Be therefore prudent as the serpents, and harmless as thf
doves. But be upon your guard against these men; for thcj
will deliver you to comicils, and scourge you in their syna-
gogues; and you shall be broiight before governors and
kings, on my account, to bear testimony to them, and to the
Gentiles. But when they deliver you up, be not anxious
how, or what you shall speak; for what you shall speak shall
be suggested to you in that moment. For it shall not be
you that shall speak; but the Spirit of my Father, who will
speak by you. Then the brother will deliver up the brother
to death; and the father the child; and children will arise
against their parents, and procure their death. And for my
name you shall be hated universally. But the man who
l)erseveres to the end, shall be saved.

23. — Therefore, when they persecute you in one city, flee
to another; for indeed, I say to you, you shall not have
gone through the cities of Israel, till the Son of Man be
come. A disciple is not above his teacher, nor a servant
above his master. It is enough lor the disciple to be as his

Ch. XI. MATTHEW. 71

teaclier, and foi" the servant to be as his master. If they
have called the master of the house Beelzebub, how much
more his domestics?

20. — Therefore, fear them not; for there is nothing hid
that shall not be detected; nothing secret that shall not be
known. What I tell you in the dark, publish in the light;
and what is whispered in your ear, proclaim I'rom the house
tops. And fear not them who kill the body, but can not
kill the soul; rather fear him who can destroy both soul and
l)ody in hell. Are not two sparrows sold for a penny? Yet
neither of them falls to the ground without your Father.
Nay, the veiy hairs of your head are all numbered. Feai-
not, then; you are much more valuable than sparrows.
Whoever, therefore, shall acknowledge me before men, him
will I also acknowledge before my Father, who is in heaven.
But whoe\er shall disown me before men, him will I also
disown before my Father, who is in heaven.

34. — Think not that I am come to bring peace to the
earth. I came not to bring peace, but a sword. For I am
come to cause dissension between father and son, between
mother and daughter, between mother-in-law and daughter-
in-law; so that a man's enemies will be found in his own
family. He who loves father or mother more than me, is
not worthy of me. He who loves son or daughter more
than me, is not worthy of me. He who will not take his
cross and follow me, is not worthy of me. He who pre-
serves his life, shall lose it: but he who loses his life, on my
account, shall preserve it.

40. — He that receives you, receives me; and he that re-
ceives me, receives him who sent me. He that receives a
pi'ophet, because he is a prophet, shall obtain a prophet's re-
ward; and he that receives a righteous man, because he is a
righteous man, shall receive a righteous man's reward: and
whosoever shall give one of these little ones, because he is
my disciple, a single cup of cold water to drink; indeed, I
say to you, he shall not lose his reward.

XI. — When Jesus had made an end of instructing his
twelve disciples, he departed thence, to teach and give warn-
ing in the cities.

SECTION VI.

THE CHARACTER OF THE TIMES.

2. — NOW John, li.iviiig heard in prison of the works of
the Messiah, sent two of his disciples, wh(, asked him. Are

72 MATTHEW. . Ch. XI.

you he that comes, or must we expect another? Jesus an-
swering, said to them, Go, and relate to John, what you
have heard and seen. The blind are made to see, the lame
to walk; lepers are cleansed; the deaf hear; the dead are
raised ; and good news is brought to the poor ; and happy is
he, to whom I shall not prove a stmnbling block.

7. — ^When they were departed, Jesus said to the people
concerning John, What did you go out into the wilderness
to behold? A reed shaken by the wind? But what did
you go out to see? A man effeminately dressed? It is^
king's palaces that such li-equent. What then did you go
to see? A prophet? Yes, I tell you, and something supe-
rior to a prophet: for this is he, concerning whom it is writ-
ten, " Behold I will send my angel before you, who shall
prepare your way." Indeed, I say to you, among- those that
are born of women, there has not arisen a greater than John
the Immerser. Yet the least in the Reign of Heaven is
greater than he. From the first appearing of John the Im-
merser until now, the kingdom of heaven is invaded, and
invaders take possession by force. For till John appeared,
all the prophets and the law were yoiu- instructors : and, if
you will bear to be told it, this is the Elijah that was to
come. Whoever has ears to hear, let him hear.

16. — But to what shall I liken this generation? It is
like boys in the market place, to whom their playfellows
complain, saying. We have played to you upon the pi^Je,
but you have not danced; we have sung moiu-nful songs to
you, but you have not lamented. For John came abstaining
from meat and drink, and they say, He has a demon; the
Son of Man came using meat and drink, and they say. He
is a lover of banquets and wine, a companion of publicans
and sinners. But wisdom is justified by her children.

20. — Then he began to reproach the cities, in which most
of his miracles had been i)erformed, because they reformed
not. Alas for thee, Chorazin! Alas for thee, Bethsaida!
for if the miracles which have been performed in you, had
been performed in Tyre and Sidon, they had reformed long
ago in sackcloth and ashes. Know, therelbre, that the con-
dition of Tyre and Sidon, on the day of judgment, shall be
more tolerable than yours. And thou, Capernaum, which
hast been exalted to heaven, shalt be bi-ought down to
Hades; for, if the miracles which have been performed in
thee, had been performed in Sodom, it had remained till
now. Know, therefore, that the condition of Sodom, on the
day of judgment, shall be more tolerable than thine.

25. — On that occasion Jesus said, I adore thee, O Father,

Ch. Xn. MATTHEW. 13

Lord ol" lieaven and earth, because, having conceiUcd these
things from sages and the learned, thou hast revealed them
to babes: yes. Father, because such is thy [)Ieasure.

27. — My Father has imparted everything to me; and no
one knows the Son, except the Father; neither knows any
one the Father, except the Son, and he to whom the Son
will reveal hiiu. Come to me, all you who toil and are bur-
dened, and I will give you rest. Take my yoke upon you,
and be taught by me; lor T am meek and condescending:
and youi' souls shall find relief. For my yoke is easy and
my burden is light.

XII. — At that time, as Jesus was walking through the
corn on the Sabbath, his disciples being hungry, began to
pluck the ears of corn, and to eat them. The Pharisees ob-
serving this, said to him, Lo! your disciples are doing what
is not lawful to do on the Sabbath. He answered, Have you
Qot read what David did, and his attendants, when they were
hungi-y; how he entered the tabernacle of God, and eat the
loaves of the presence, which was not lawful for him, or his
attendants, to eat but solely for the priests? Or have you
not learnt from the law, that the pi'iests in the temple violate
the rest to be observed on Sabbaths, and are blameless?
Now I affirm, that something greater than the temple is
here. But had you known what this means, " I desire hu-
manity and not sacrifice," you would not have condemned
the guiltless; for the Son of Man is master of the Sab-
bath.

9. — Leaving that place, he went into their synagogue,
and found a man there whose hand was blasted. They asked
Jesus, with a design to accuse him, Is it lawful to heal on
the Sabbath? He answered, "What man is there amongst
jow, who having one sheep, if it fall into a pit on the Sab-
bath, will not lay hold on it, and lilt it out? And does not
a man greatly excel a sheep? It is lawful, therefore, to do
good on the Sabbath. Then he said to the man, Stretch out
your hand. And as he stretched it out, it became sound
like the other. But the Pharisees went out, and concerted
against Jesus to destroy him.

15. — Jesus knowing this, departed; and being followed
by a vast multitude, healed all their sick, enjoining them not
to make him known. Thus the word of the Pro])het Isaiah
was verified, "Behold my servant whom I have chosen, my
beloved in whom my soul delights; I will cause my Spirit
to abide upon him, and he shall give laws to the nations; he
will not coiitejid, nor clamor, nor cause his voice to be heard
in the streets. A bruised reed he will not break; and a

74 MATTHEW. Ch. XII.

dimly burning tai^er he will not quench, till he render his
laws victorious. ]!^ations al -o shall trust in his name."

22. — Then was brought to him a demoniac, dixmb and
blind, and he cured him, so that he both spoke and saw.
And all the people said Avith amazement. Is this the son of
David? But the Pharisees hearing- them, said. This man
expels demons only by Beelzebub, prince of the demons.
But Jesus, knowing" their surmises, said to them, By intes-
tine dissensions any kingdom may be desolated; and no city
or family, where such dissensions are, can subsist. !Now if
Satan expel Satan, his kingdom is torn by intestine dissen-
sions; how can it then subsist? Besides, if I expel demons
by Beelzebub, by whom do your sons expel them? Where-
fore they shall be your judges. But if I expel demons by
the Si)irit of God, the Reign of God has overtaken you.
For how can one enter the strong one's house, and plunder
his goods, unless he first overpower the strong one? Then
indeed he may plunder his house. He who is not for me, is
against me : and he who gathers not with me, scatters.

31. — Wherefore I say to you, though every other sin and
detraction in men is paixlonable, their detraction from the
Spirit is unpardonable : for whosoever shall inveigh against
the Son of Man may obtain pardon; but whosoever shall
speak against the Holy Spirit, shall never be pardoned, either
in the present state, or in the iuture. Either call the tree
good, and its fi'uit good ; or call the tree bad, and its fruit
bad : for we distinguish the tree by the fruit. Offspring of
vipers! how can you that are evil speak good things, since
it is out of the fullness of the heart that the mouth speaks.
The good man, out of his good treasure, produces good
things; the bad man, out of his bad treasure, produces bad
things. Be assured, however, that of every pernicious word
which men shall utter, they shall give an account on the day
of judgment. For by your words yoii shall be acquitted,
and by your words you shall be condemned.

38. — Then some of the Scribes and Pharisees interposed,
saying. Rabbi, we desire to see a sign from you. He an-
swering, said to them, An evil and adultei'ous race demands
a sign; but no sign shall be given it, but the sign of the
Prophet Jonah. For as Jonah was three days and three
nights in the stomach of the great fish, the Son of Man will
be three days and three nights in the bosom of the earth.
The ISfinevites will stand up in the judgment against this
race, and cause it to be condemned, because they reformed
when they were warned by Jonah; and behold here some-
thing greater than Jonah. The Queen of the South country

Cb. Xm. MATTHEW. 75

will arise in the judgment against this race, and cause it to
be condemned; because she came from the extremities of the
fourth to hear the wise discourses of Solomon; and behold
liere something greater than Solomon.

43. — An unclean spirit, when he is gone out of a man,
wanders over parched deserts in search oi' a resting-place.
And not finding any, he says, I will return to my house
whence I came; and being come, he finds it empty, swept,
and garnished. Then he goes, and brings with him seven
other spirits more wicked than himself; and having entered,
they dwell there; and the last state of that man is worse
than the first: thus will it fare with this evil race.

4(3. — While he discoursed to the people, his mother and
brothers were without, desiring to speak with him. And
one said to him. Your mother and your brothers are without,
desiring to speak with you. He answering, said to him that
told him. Who is my mother? and who are my brothers?
Then stretching out his hand toward his disciples, he said.
Behold my mother and my brothers. For whosoever docs
the will of my Father who is in heaven, is my brother, and
sister, and mother.

SECTION VII.

PARABLES-

XIII. — The same day, Jesus having gone out of the
house, sat by the sea-side; but so great a multitude flocked
about him, that he went into a bark, and sat down there,
while all the people stood on the shore. Then he discoui'sed
to them of many things in parables.

4. — The sower, said he, went out to sow; and, in sowing,
some seeds fell by the way-side, and the birds came and
picked them up: some Icll on rocky ground, where they had
but little earth: these sjjrang up the sooner, because the soil
had no depth: but alter the sun had beat upon them, they
were scorched, and having no root, withered away. Some
fell among thoi'us, and the thorns grew up, and choked them.
Others fell into good ground, and yielded increase, some a
hundred, some sixty, some thirty fold. Whoever has ears to
hear, let him bear.

10. — Then the disci[)les addressed him, saying. Why do
you speak to them in parables? He answering, said to them,
BecaxTse it is your ])rivilege, and not theii's, to know the se-
crets (jf the Reign of Heaven. F<jr to him that has, more
shall be given, and he shall abound; but from him that has

76 MATTHEW. Ch. XHT.

not, even that which he has shall be taken. For this reason
[ speak to them in parables; because they seeing, see not;
and hearing-, hear not, nor regard; insomuch that this pro-
phecy of Isaiah is tlilfilled in them, " You will indeed hear,
but will not understand; you will look, but will not perceive.
For this people's understanding is stupefied, their ears are
deafened, and their eyes they have closed; lest seeing with
their eyes, hearing with their ears, and apprehending with
their understanding, they should reform, and I should re-
claim them." But blessed are your eyes, because they see;
and your ears, because they hear. For, indeed, I say to you,
that many prophets and righteous men have desired to see
the things which you see, but have not seen them; and to
hear the things which you hear, but have not heard them.

18. — Understand you, therefore, the parable of the
sower. When one hears the doctrine of the Reign, but con-
siders it not, the evil one comes, and snatches away that
which was sown in his heart. This explains what fell by
the way-side. That which fell on rocky ground, denotes
him who, hearing the word, receives it at first with pleasure ;
yet, not having it rooted in his mind, retains it but a while;
for when trouble or persecution comes, because of the word,
instantly he relapses. That which fell among thorns, de-
notes that hearer in whom worldly cares, and deceitful riches,
choke the word, and render it unfruitful. But that which
fell into good soil, and bore fruit, some a hundred, some
sixty, some thirty fold, denotes him, who not only hears and
considers, but obeys the word.

24. — Another parable he proposed to them, saying. The
kingdom of heaven may be compared to a field, in which
the proprietor has sown good grain: but while people were
asleep, his enemy came, and sowed darnel among the wheat,
and went otf. Wh-en the blade was up, and putting forth
the ear, then appeared also the darnel. And the servants
came, and said to their master, Sir, you sowed good grain in
yom* field; whence, then, has it darnel? He answered, An
enemy has done this. They said, Will you, then, that we
weed them out? He replied, No, lest in weeding out the
darnel, you tear up also the wheat. Let both grow together
until the harvest; and in the time of harvest, T will say to
the reapers, first gather the darnel, and make them into bun-
dles for burning; then carry the wheat into my barn.

31. — Another similitude he proposed to them, saying.
The kingdcjni of heaven is like a grain of mustard seed,
which a man planted in his field; lor though it is the small-
est of seeds, it is, when grown, larger than any herb, and

Ch. XTTT. MATTHEW. 77

becomes a tree, so that the birds of the air take shelter in
its branches.

33. — Another similitiule he gave them: The kingdom of
heaven is like leaven, which a woman mingled in three meas-
m"es of meal, till the whole was leavened.

31. — All these similitudes Jesus spoke to the people;
for he taught them only by similitudes; in this verifying
the word of the Prophet, "I will discourse in parables; I
will utter things concerning which, all antiquity has been
silent."

3(i. — Then Jesus, leaving the multitude, retired to the
house, where his disciples accosted him, saying, Explain to
us the parable of the darnel in the field. Jesus answering,
said to them. He who sowed the good seed is the Son of
Man. The field is the world: the good seed are the sons of
the kingdom; and the darnel are the sons of the evil one;
the enemy who sowed them is the devil. The harvest is the
conclusion of this state; and the reapers are the angels. As,
therefore, the darnel is gathered and bm-nt, so shall it be at
the conclusion of this state. The Son of Man will send his
angels, who shall gather out of his kingdom all seducers and
iniquitous persons, and throw them into the burning furnace:
wee})ing and gnashing- of teeth shall be there. Then shall
the righteoixs shine like the sun in the kingdom of their Fa-
ther. Whoever has ears to hear let him hear.

44. — Again, the kingdom of heaven is like treasure hid
in a field, which, when a man has discovered, he conceals the
discoveiT, and for joy thereof, sells all that he has, and buys
that field.

\~). — Again, the kingdom of heaven is like a pearl ex-
tremely precious, which a merchant, in quest of fine pearls,
having found, sold all that he had, and piu-chased it.

47. — Again, the kingdom ol" heaven is like a sweep-net
cast into the sea, which incloses fish of every kind. When
it is full, they draw it ashore, and gather the good into ves-
sels, but throw the useless away. So shall it be at the con-
clusion of this state. The angels will come and separate
the wicked from among the righteous, and throw tliem into
the l)urning furnace. Weeping and gnashing of teeth shall
be there.

;")!. — -Jesus said. Do you understand all these things?
They answered. Yes, Mastei". He added. Every sci'ibe,
therefbi'c, instructed lor the Keign of Heaven, is like a house-
holder, who brings out ol' his storehouse new things and
old. And after he had finished these similitudes, he departed
thence.

78 MATTHEW. Ch. XTV.

SECTION VIII.

THE PEOPLE TWICE FED IN THE DESEET.

54. — JESUS being come into his own country, taught
the inhabitants in their synagogue : and they said with as-
tonishment, Wlience has this man this wisdom, and this
power of working miracles? Is not this the carpenter's
son? Is not his mother called Mary? And do not his
brothers, James, and Joses, and Simon, and Judas, and all
his sisters, live amongst us? Whence, then, has he all these
things? Thus they were ofTended at him. But Jesus said
to them, A prophet is no where disregarded, except in his
own country, and in his own family. And he did not many
miracles there, because of their unbelief.

XIV. — At that time, Herod the tetrai-ch, hearing of the
fame of Jesus, said to his servants, This is John the Im-
merser; he is raised ti-om the dead; and therefore miracles
are performed by him.

3.-^For Herod had caused John to be apprehended, im-
prisoned, and bound, on account of Herodias, his brother
Philip's wife; for John had said to him. It is not lawful for
you to have her. And Herod would have put him to death,
but was afraid of the populace, who accounted him a proph-
et. But when Herod's bii'thday was kept, the daughter of
Herodias danced before the company, and pleased Herod,
wherefore he swore he would grant her whatever she should
ask. She, being instigated by her mother, said. Give me
here, in a basin, the head of John the Immerser. And the
king was sorry; nevertheless, fi'om a regard to his oath and
his guests, he commanded that it should be gi\en her. Ac-
cordingly John was beheaded in the prison by his ordei-.
And his head was brought in a basin, and pi-esented to the
young woman; and she carried it to her mother. Aftei-
which, his disciples went and br-onght the body, and having
buried it, came and told Jesus.

13. — When Jesus heard this, he embarked privately; and
retired into a deseit place; of which the people being in-
Ibrmed, followed him by land out of the cities. Observing,
as he landed, a great multitude, he had compassion on them,
and healed their sick.

15. — Toward the evening, his disciples accosted him, say-
ing, This is a desert place, and the time is now past, dismiss
the multitude, that they may go to the villages; and buy
themselves provisions. Jesus answered, They need not go.

Cfl. XV. MATTHEW. 79

Supply them yourselves. They said to him, We have here
but five loaves and two fishes. He replied, Bring- them
hither to me. Then having commanded the people to re-
cline upon the grass, he took the five loaves and the two
fishes, and looking toward heaven, blessed them; then
breaking the loaves, he gave them to the disciples, and they
distributed them among the people. When all had eat, and
were satisfied, they carried ofl' twelve baskets full of the
fragments that remained. Now they that had eat were
about five thousand men; besides women and children.

22. — Immediately he obliged the disciples to embark and
pass over before him, while he dismissed the multitude.
Having dismissed the multitude, he retired by himself to a
mountain to pray, and remained there alone, till it was late.
By that time the bark was half way over, tossed by the
waves, tor the wind was conti'ary. In the fourth watch of
the night Jesus went to them, walking on the sea. When
the disciples saw him walking on the sea, being terrified,
they exclaimed. An apparition! and cried out for fear.
Jesus immediately spoke to them, saying. Take courage; it
is I, be not afraid. Peter answering, said to him, If it be
you, Master, bid me to come to you on the water. Jesus
said. Come. Then Peter getting out of the bark, walked
on the water toward Jesus. But finding the wind boister-
ous, he was frightened; and beginning to sink, cried. Mas-
ter, save me. Jesus instantly stretching out his hand,
caught him; and said to him, Distrustliil man, wherefore did
you doubt? When they had gone aboard, the wind ceased.
Then those in the bark came, and jjrostrated themselves be-
fore him, saying. You are assuredly God's son.

31. — Having passed over, they landed on the territory of
Gennesaret; the inhal)itants of which knowing him, sent
through all that country, and brought to him all the dis-
eased, who besought him to let them touch but a tuft of his
mantle; and as many as touched were cured.

XV. — Then some Sci'ibes and Pharisees of Jerusalem
addressed him, saying, Why do your disci])les transgress
the tradition of the elders; for tho^y wash not their hands
before meals? Jesus answering, said to them. Why do you
yourselves, by yom* tradition, transgress the commandnienl
of God? For God has conunanded, saying, "Honor father
and mother;" and "Whosdcver reviles fathci- or mother, let
him be jmnished with death." But you affirm. If a man say
to fiither or mother, I devote whatever of mine shall jirofit
you, he shall not allerward honor, by //Is (tssistaiice, his fa-
ther or his mothei'. Thus, l)y your tradition, you annul the

80 MATTHEW. Ch. XV.

commandment of God. Hypocrites, well do you suit the
character which Isaiah gave of you, saying-, " This people
honor me with their lips, though their heart is estranged fi'om
me. But in vain they worship me, while they teach institu-
tions merely human."

10. — Then, having called the multitude, he said to them,
Hear, and be instructed. It is not what goes into the mouth
pollutes the man ; but it is what proceeds out of the mouth,
that pollutes the man. On which his disciples accosting him,
said, Did you observe how the Pharisees, when they heard
that saying were offended? He answered, Every plant,
which my heavenly Father has not planted, shall be extir-
pated. Let them alone. They are blind leaders of the blind;
and if the blind lead the blind, both will fall into the ditch.
Then Peter addressing him, said. Explain to us that parable.
Jesus answered. Are you also void of understanding? Do
you not yet apprehend, that whatever enters the mouth
passes into the stomach, and is tin-own out into the sink.
But that which proceeds out of the mouth, issues from the
heart, and so pollutes the man. For out of the heart pro-
ceed nralicious contrivances, murders, adulteries, fornications,
thefts, false testimonies, calumnies. These are the things
which pollute the man ; but to eat with unwashed hands pol-
lutes iK)t the man.

21. — Then Jesus withdrew into the confines of Tyre and
Sidon; and behold! a Canaanitish woman of these territories
came to him, crying, Master, Son of David, have pity on me;
my daughter is grievously afiiicted by a demon. But he
gave her no answer. Then his disciples interposed, and en-
treated him, saying, Dismiss her, for she clamors after us.
He answering, said. My mission is only to the lost shee]j of
the stock of Israel. She, nevertheless, advanced, and pros-
trating herself before him, said, O Lord, lielp me. He re-
plied. It is not seemly to take the children's bi-ead, and throw
it to the clogs. True, Sir, returned she. Yet even the dogs
are allowed the crumbs which fall from their master's table.
Then Jesus, answering, said to her, O woman ! great is your
faith. Be it to you as you desire. And that instant her
daughter was healed.

29. — Jesus having left that place, came nigh to the sea
of Galilee, and re]:)aired to a mountain, where he sat down;
and great multitudes flocked to him, liringing with them the
lame, the blind, the dund^, the crip])le, and sevei-al others,
whom they laid at his feet; and he healed them: insomuch
that the people beheld, with admiration, the dumb speaking,

Ch. XVL MATTHEW. 81

the ci'ipple sound, the hune walking, and the blind seeing;
and they glorified the God of Israel.

32. — Then Jesus called to him his disciples, and said, 1
have com])assion on the multitude, because they have now
attended me three days, and have nothing to eat; I will not
dismiss them lasting, lest they faint by the way. His disci-
ples answered, Whence can we get bread enough, in this sol-
itude, to satisfy such a crowd? He asked them. How many
loaves have you? They said seven, and a few small fishes.
Then commanding the people to recline upon the ground, he
took the seven loaves and the fishes, which, having given
thanks, he divided, and gave to his disciples, who distributed
them among the peoi)le. AVhen all had eat, and were satis-
fied, they carried olf seven hand-baskets full of the frag-
ments that remained. Now they that had eat were four
thousand men, besides women and children.

39. — Then having dismissed the multitude, he embarked,
and sailed to the coast of Magdala.

XVI. — Thither some Pharisees and Sadducees repaired,
who, to try him, desired that he would show them a sign in
the sky. He answering, said to them. In the evening you
say, it will be fair weather, for the sky is red: and in the
morning. There will be a storm to-day, for the sky is red
and lowering. You can judge aright of the appearance of
the sky, but can you not discern the signs of the times? An
evil and adulterous race demands a sign, but no sign shall
be gi\ en it, exce|)t the sign of the Prophet Jonah. Then
leaving them he departed.

5. — Now his disciples, before they came over, had forgot
to bring loaves with them. Jesus said to them. Take heed,
and beware of the leaven of the Pharisees and of the Saddu-
cees. On which they said, reasoning among themselves.
This is because we have brought no loaves with us. Jesus
perceiving it, said. What do you reason amongst yourselves,
O you distrustful! that I speak thus, because you have
brought no loaves? Have you no reflection? oi- do you not
reniendjcr the five loaves among the five thousand, and how
many baskets you filled with the fragments: nor the seven
loaves among the four thousand, and how many hand-baskets
you filled? Ilow is it, that you do not nnderstand, that I
spoke not concei'ning bread, when I bade you beware of the
leaven of the Pharisees and of the Sadducees? Then they
understood, that he cautioned them not against the leaven
which the Pharisees and the Sadducees used in bread, but
against their docti'ine.
G

82 MATTHEW. ( hi. X V ! I .

SECTION IX.

TIIK TRANSFIGURATION.

13. — AS Jesus was going to the disti-ict of Cesarea Phil-
ippi, he asked his disciples, saying, Who do men say that
the Son of Man is? They answered. Some say, John the
Immerser; others, Elijah; others, Jeremiah, or one of the
Prophets. But who, returned he, do you say that I am?
Simon Peter answering, said. You are the Messiah, the Son
1)1" the living God. Jesus replying, said to him, Happy ai-e
you, Simon Barjona; for flesh and blood has not revealed
this to you, but my Father who is in heaven. I tell you,
likewise, you are named Stone; and on this rock I will build
my congregation, over which the gates of Hades shall not
prevail. Moreover, I will give you the keys of the kingdom
of heaven: whatever you shall bind on the earth, shall be
bound in heaven; and whatever you shall loose on the earth,
shall he loosed in heaven. Then he forbade his disciples to
tell any man that he is the Messiah.

21. — From that time Jesus began to disclose to his dis-
ciples, that he must go to Jerusalem, and there sufier much
from the elders, and the chief priests, and the scribes, and
be killed, and that he must be raised the third day. On
which Peter, taking hiin aside, reproved him, saying. Be
this far ii'om you, Mastei-; this shall not befall you. But he
turning, said to Peter, Get you hence, adversary, you are
an obstacle in my way; lor yoii relish not the things of God,
but the things of men.

24. — Then said Jesus to his disciples, If any man will
come under my guidance, let him i-enounce himself, and take
up his cross, and follow me. For, whosoever would save
his life, shall lose it; and whosoever will lose his life lor my
sake, shall find it. What is a man profited, if he should
gain the whole world, with the forfeit of his life? or what
will a man not give in ransom for his life? For the Son of
Man, vested with his Father's glory, shall come hereafter with
his heavenly messengers, and recompense every one accord-
ing to his actions. Indeed, I say to you, some of those who
are pi-esent, shall not taste death, until they see the Son of
Man enter upon his Reign.

XVII. — After six days, Jesus took Peter, and James,
and John, brother of James, apart to the top of a high
mountain, and was transfigured in their presence. His face
shone as the sun; and his raiment became white as the liglit.

Ch. XVn. MATTHEW. 83

And pi'esently appeared to them Moses and Elijah convers-
ing with him. Peter, npon this, addressing Jcsns, said,
Master, it is good for ns to stay here; let ns make here, il
yon will, three booths; one for you, and one lor Moses, and
one lor Elijah. While he was speaking, behold! a bi'ight
clond covered them, and out of the clond a voieeeame, which
saul. This is my Son, the beloved in whom I delight: hear
him. The diseiples hearing this, fell upon their faces, and
were greatly frightened. But Jesus came and touched them,
saying. Arise; be not afraid. Then lifting up their eyes,
I hey saw none but Jesus.

9. — As they went down from the mountain, Jesus com-
manded them, saying. Tell no person what you have seen,
until the Son of Man rise from the dead. Then the disciples
asked him, saying. Why say the scribes that Elijah must
come first? Jesus answering, said to them, To consummate
the whole, Elijah, indeed, must come first. But I tell you,
Elijah is come already, though they did not acknowledge
him, but have treated him as they pleased. Thus they will
treat the Son of Man also. Then the disciples understood,
that he spoke concerning John the Immerser.

14. — When they were come to the multitude, a man came
to him, who kneeling, said. Sir, have pity on my son; for he
is grievously distressed with lunacy; often he falls into the
fire, and often into the water, and 1 presented him to your
disciples; but they could not cure him. Jesus answering,
said, O iinbelieving and perverse race! how long shall I be
with you? how long shall I suffer you? Bring him hither
tome. Then Jesus rebuked the demon, and he came out:
and the lad was instantly cured.

19. — At that time the disciples came to him privately,
saying. Why could not we expel the demon? Jesus answer-
ed. Because of your unbelief; for, indeed, I say to you, if
you had faith, though but as a grain of mustard seed, you
might say to this mountain. Remove to yonder place, and it
would remove: yes, nothing would be impossible to you.
This kind, however, is not dispossessed, unless by prayer
and fislinii-.

22. — While they remained in Galilee, Jesus said to them,
The Son of Man is to be delivered up to men, who will kill
him: but the third day he shall be raised again. And they
were grieved exceedingly.

24 . — When they wei-e come to Capei-naum, the collectors
came and asked Peter, Does not your teacher i)ay the di-
drachma? lie said. Yes. Px'iiii;- come into the house, be-
fore he spoke, Jesus said to him. What is your opinio'?.

84 MATTHEW. Ch. XYIH.

Simo7i? From whom do the kings of the earth exact trib-
ute or custom? li"om their own sons, or from others? Peter
!inswei*ed, From others. Jesus replied, The sons then are
exempted. J^evertheless, lest we shoidd give them offense,
go to the sea and throw a line, draw out the first fish that is
hooked, and, having opened its mouth, you shall find a
stater; take that, and give it them for me and you.

XYIH. — At that time the disciples came to Jesus in-
quiring, Who shall be the greatest in the Reign of Heaven?
Jesus calling to him a child, placed him in the midst of them,
and said. Indeed, I say to you, unless you be changed, and
become as children, you shall never enter the kingdom of
heaven. Whosoever, therefore, shall become hmuble like
this child, shall be greatest in the Reign of Heaven. Nay,
whosoever receives one such child, in my name, receives me :
but whosoever shall ensnare any of these little ones, who
believe in me, it were better for him that an upper millstone
wei-e hanged about his neck, and that he were sunk in the
ocean.

7. — Alas for the world because of snares! Snares indeed
there must be; nevertheless, alas for the ensnarer! Where-
fore, if your hand or foot ensnare you, cut it ofi" and throw
it away; it is better for you to enter lame or maimed into
life, than having two hands or two feet to be cast into the
everlasting fire. And if your eye ensnare you, pluck it out
and throw it away : it is better for you to enter one-eyed
into life, than having two eyes to be cast into hell fire. Be-
ware of contemning any of these little ones; for I assure
you, that in heaven, their angels continually behold the face
of my heavenly Father : and the Son of Man is come to re-
cover the lost. What think you? If a man have a hundred
sheep, and one of them have strayed, will he not leave the
ninety-nine upon the mountains, and go in quest of the
stray? And if he happen to find it, indeed, I say to you, he
derives greater joy from it, than from the ninety-nine which
went not astray. Thus it is not the will of jonr Father in
heaven, that any of these little ones should be lost.

15. — Wherefore, if your brother trespass against you, go
and expostulate with him, when you and he are alone to-
gether. If he hear you, you have gained your brother; but
if he will not hear, take one or two along with you, that by
the testimony of two or three witnesses everything may be
ascertained. If he despise them, tell the congregation ; and
if he despise the congregation also, let him be to you as a
pagan or a publican. Indeed, I say to you, whatsoever yon
shall bind on the earth, shall be bound in heaven; and

Ch. XIX. MATTHEW. 85

whatsoever you shall loose on earth, shall be. loosed in
heaven.

19. — Again, I say to you, whatever two of you upon the
earth shall agi-ee to ask, shall be granted them by my Father,
who is in hea\en. For wherever two or three are assembled
in my name, I am in the midst of them.

21. — Then Peter approaching, said to him, Master, if my
brother repeatedly trespass against me, how olten must I
forgive him? must I seven times? Jesus answered, I say to
you, not seven times, but seventy times seven times.

23. — In this the Administration of Heaven resembles a
king, who determined to settle accounts with his servants.
Having begun to reckon, one was brought, who owed him
ten thousand talents. But that servant not having the
means to pay; his master, to obtain payment, commanded
that he, and his wife and children, and all that he had, should
be sold. Then the servant, throwing himself prostrate be-
fore his master, cried. Have patience with me, my lord, and
I will i)ay the whole. And his master had compassion upon
him, and dismissed him, remitting the debt. But this serv-
ant, as he went out, meeting one of his fellow-servants, who
owed him a hundred denarii, seized him by the throat, say-
ing, Pay me what you owe. His fellow-servant, falling
down, besought him, saying. Have patience with me, and I
will pay you. And he would not, but instantly caused him
to be imprisoned, until he should discharge the debt. His
fellow-servants seeing this, were deeply affected, and went,
and informed their master of all that had passed. Then his
master, having given orders to call him, said to him. You
wicked servant : all that debt I forgave you, because yon
besought me. Ought not you to have shown such pity to
your fellow-servant, as I show'ed to you? So his master,
being provoked, delivered him to the jailors, to remain in
their hands until he should clear the debt. Thus will my
heavenly Fathei- treat every one of you, who forgives not,
from his heart, his bi-olluT.

SECTION X.

THF, Kicn man's application.

XIX. — WHEN Jesus had ended this discourse, hv It It
(Vafdee, and came into the loniincs of Jndea, upon the Jor-
dan, whither great mnltitndes followed him, and Ik; liealed
their sick.

86 MATTHEW. Ch. XIX.

3. — Then some Pharisees came to him, and trying him,
asked, Can a man lawlully, upon every pretense, divorce his
wife? He answered. Have you not read, that at the begin-
ning-, when the Creator made man, he formed a male and a
female, and said, " For this cause a man shall leave father
and mother, and adhere to his wife, and they two shall be
one flesh." "Wherefore they are no longer two, but one
flesh. What, then, God has conjoined, let not man separate.
They replied. Why, then, did Moses command to give a
writing of divorce, and dismiss her? He answered, Moses,
indeed, because of your untractable disposition, permitted
you to divorce your wives, but it was not so fi-om the begin-
ning. Therefore, I say to you, whoever divorces his wii'e,
except for whoredom, and marries another, commits adul-
tery: and whoever marries the woman divorced, commits
adultery. His disciples said to him, If such be the condi-
tion of the husband, it is better to live unmarried. He an-
swered, They alone are capable of living thus, on whom the
power is conferred. For some are eunuchs from their birth;
others have been made emiuchs by men ; and others, tor the
sake of' the kingdom of heaven, have made themselves eu-
nuchs. Let him act this part who can act it.

13. — Then children were presented to him, that he might
lay his hands on them, and pray, but the discii)les re-
proved them. Jesus said, Let the children alone, and hin-
der them not from coming to me; lor of such is the king-
dom of heaven. And having laid his hands on them, he
departed thence.

16. — Afterward, one approaching, said to him. Good
Teacher, what good must I do to obtain eternal life? He
answered, Why do you call me good? God alone is good.
If you would enter into that life, keep the commandments.
He said to him, Which? Jesus answered, "You shall not
commit murder. You shall not commit adultery. You
shall not steal. You shall not give false testimony. Honor
father and mother; and love your neighbor as ycjurself."
The young man replied. All these I have observed Irom my
childhood. In what am I still deficient? Jesus answered.
If you would be perfect, go sell your estate, and give the
])rice to the poor, and you shall have ti'easure in heaven;
then come, and follow me. The young man hearing this,
went away sorrowful, for he had great possessions.

23. — Then Jesus said to his disciples. Indeed, I say to
you, it is difficult for a rich man to enter into the kingdom of
heaven: I say further, it is easier for a camel to pass thi-ougl)
the eye of a needle, than lor a rich man to enter the king-

Cii. XX. MATTHEW. 87

dom of God. The disciples, who heard this with amaze-
raeni, said, Who then can be saved? Jesus, looking at
them, answered. With men this is impossible, but with God
everything- is possible.

27. — Then Peter replying, said. As for us, we have for-
saken all, and followed you; what then shall be our reward?
Jesus answered, Indeed, 1 say to you, that at the Eenova-
tion, when the Son of Man shall be seated on his glorious
throne, you, my Ibllowers, sitting also upon twelve thrones,
shall judge the twelve tribes of Israel. And whoever shall
have forsaken, on my account, houses, or brothers, or sisters,
or fiither, or mother, or wife, or children, or lands, shall receive
a hundred fold, and inherit eternal life. But many shall be
XX fir.st that are last, and last that are first. For the
Administration of Heaven will resemble the conduct of a
householder, who went out early in the morning to hire la-
borers for his vineyard. Having agreed with some for a
denarius a-day, he sent them into his vineyard. Abotit the
third hour he went out, and seeing others unemployed in the
market place, said to them. Go you likewise into my vine-
yard, and I will give you what is reasonable. Accordingly
they went. Again, about the sixth hour, and about the
ninth, he went out and did the same. Lastly, about the
eleventh hour, he went out, and finding othei's standing, said
to them. Why do you stand here all the day doing nothing?
They answered, Because no person has hired us. He said
to them. Go you also into my vineyard, and you shall re-
ceive what is reasonable. AVhcn it was night, the proprie-
tor of the vineyard said to his steward, Call the laborers,
and pay them their wages, beginning with the last, and end-
ing with the first. Then they who had been hired at the
eleventh hour came, and received each a denarius. When
the first came, they imagined they should receive more; but
they got only a denarius a-piece. Upon receiving it, they
murnuired against the householder, saying. These last have
worked but one hour; yet you have made them equal to us,
who have borne the burden and heat of the day. He an-
swering, said to on(! of them, Frieiul, I do you no injui-y.
Did yoti not agree with me for a denarius? Take what is
youi-s, and depart. It is my will to give to this last as much
as to you. And may not I do what T will with my own?
Is your eye evil, because I am good? Thus the last slmll lie
first, and the first last; for there are many called, but lew
chosen.

88 MATTHEW. Cn. XXI.

SECTION XI.

THE ElfTRY INTO JERUSALEM.

17. — WHEI^ Jesus was on the road to Jerusalem, he
took the twelve disciples aside, and said to them. We are
now going to Jerusalem, where the Son of Man shall be de-
livered to the chief priests and the scribes, Avho will con-
demn him to die, and deliver him to the Gentiles to be
mocked, and scourged, and crucified; but the third day he
will rise again.

20. — Then the mother of Zebedee's sons came to him
with her sons, and, prostrating herself, entreated he would
grant the request she had to make. He said to her, What
do you wish? She answered. That, in your Reign, one of
these my two sons may sit at your right hand, the other at
your left. Jesus replying, said. You know not what you
ask. Can you drink such a cup as I must drink? They
said to him, We can. He answered. You shall indeed
di'ink such a cup. But to sit at my right hand, and at my
left, I can not give, unless to those for whom it is prej^ared
by my Father.

24. — The ten, hearing this, were full of indignation
against the two brothers; but Jesus, calling them to him,
said, You know that the Princes of the nations domineer
over them, and the great exercise their authority upon them.
It must not be so amongst you : on the contrary, whosoever
would become great amongst you, let him be your servant;
and whosoever would be chief amongst you, let him be
your slave: even as the Son of Man came not to be servedj
but to serve, and to give his life a ransom for many.

29. — As they left Jericho, followed by a great multitude,
two blind men, who sat by the way-side, hearing that Jesus
passed by, cried, saying, Master, Son of David, have pity
on us. The multitude charged them to be silent: but they
cried the louder, saying. Master, Son of David, have pity
on us. Then Jesus stopj^ing, called them, and said. What
do you want me to do lor you? They answered, Sir, to
make us see. Jesus had compassion and touched their
eyes. Immediately they received sight, and followed him.

XXI.— When they were nigh Jerusalem, being coni'^ to
Bethphage, near the Mount of Olives, Jesus sent two of hi
disciples, saying. Go to the village opposite to you, where
you will find an ass tied, and her colt with her; loose them,
and bring them hither. If any man say anything to you.

Ch. XXT. MATTHEW. 89

say, Your Master wants them, and he will send them di-
rectly. Now all this was done, that the words of the Pro-
phet nii<;lit l)e lul filled, " Say to the daughter of Zion, Be-
hold yom- King comes to you lowly, riding on an ass, even
the colt of a laboring- beast." Accordingly the disciples
went, and having- done as Jesus had connnanded them,
brought the ass and the colt, and covering- them with their
mantles, made him ride. Now the greater part spread their
mantles in the way; others lojjped branches off the ti-ees,
and strowcd them in the way, while the crowd that went be-
fore and that followed, shouted, saying, Hosanna to the Son
of David! Blessed be he that comes in the name of the
Lord! Ilosanna in the highest heaven! When he entered
Jerusalem, the whole city was in an uproar, every body ask-
ing, Who is this? The crowd answered, It is Jesus, the
Prophet of Xazaretli, in Galilee.

12. — Then Jesus went into the temple of God, and drove
thence all who sold and who bought in the temjile, and
overturned the tables of the moncy-changei-s, and the stalls
of those who sold doves, and said to them. It is written, " My
house shall be called a house of prayer, but you have made
it a den ol" robbers." Then the blind and the lame came to
him in the temple, and he healed them. But the chief priests
and the scribes, seeing the Avonders which he performed, and
the boys ci-ying in the temple, Hosanna to the Son of David,
said to him with indignation. Do you hear what these say?
Jesus answcied, Yes. Have you never read, "From the
mouth of infants and sucklings thou hast procured praise?"
And leaving them, he went out of the city to Bethany, where
he remained that night.

18. — Returning to the city in the morning, he was hun-
gry, and seeing a single fig tree by the road, he went to it;
but finding only leaves on it, said. Let no fruit grow on you
henceforward. And the fig tree withered forthwith. When
the disciples saw it, they said with astonishment, how soon
is the fig tree withered! Jesus answered. Indeed, I say to
you, if you have an unshaken faith, you may not only do as
much as is done to the fig ti'ce, but even if you slnnild say
to this inonntain, lie lilted uj), and thrown into the sea, it
shall be done. AVhatsoever you shall ask in prayer, with
faith, yon shall receive.

2o. — Being come into the temple, tin; chiel' [)riesls and
the elders of the pco]tlc came near, as he was teaching, and
said, By what anthority do yon these things? and Avho em-
powered you? .Jcsns answering, said to them, I also have
a question to piopo.sc, which if you answer me, I will tell

90 MATTHEW. Ch. XXI,

you by -what authority I do these things. Whence had John
authority to immerse? From heaven or from men? Then
they reasoned thus within themselves: If we say, From hea-
ven, he will retort, AYhy then did you not believe him? And
if we say, From men, we dread the multitude, amongst whom
John is universally accounted a prophet. They, therefore,
answered him. We can not tell. Jesus replied, Neither do
I tell you, by what authority I do these things.

28. — But what do you think of this? A man had two
sons, and addressing- his elder son, said, Son, go work to-
day in my vineyard. lie answered, I will not, but afterward
repented and went. Then addressing the younger, he bade
him likewise. He answei'ed, Immediately, Sir, but went
not. Now, which of the two obeyed his father? They said,
The first. Jesus replied. Indeed, I say to you, even the
publicans and harlots show you the way into the kingdom
of God. For John came to you in the way of sanctity, and
you believed him not; but the publicans and the harlots be-
lieved him : yet you who saw this, did not afterward i-epent
and believe him.

33: — Hear another parable : A landlord planted a vine-
yard, and hedged it round, and digged a wine press in it,
and built a tower; and having farmed it out, went abroad.
When the vintage ai^proached, he sent his servants to the
husbandmen to receive the fruits. But they seized his serv-
ants, beat one, drove away with stones another, and killed
another. Again he sent other servants more resjjectable ;
but they received the same treatment; finally, he sent his
son to them ; for he said, They will reverence my son. But
when the husbandmen saw the son, they said among them-
selves, This is the heir, come, let us kill him, and keep pos-
session of his inheritance. Then they seized him, thrust
him out of the vineyard, and killed him. When, therefore,
the proprietor of the vineyard comes, what will he do to
those husbandmen? They answered, lie will put those
wretches to a wretched death, and will let the vineyard to
others, who will render him the fi'uits in the season.

42. — Jesus replied. Did you never read in the scriptm'es,
"A stone which the builders rejected, is made the head of
the corner? This the Loi-d has effected, and we behold it
with admiration." Know, therefore, that the kingdom of
God shall be taken fi-om you, and given to a nation who will
produce the fruits of it. For whosoever shall fall on this
stone, shall be bruisenl; but on whomsoever it shall fall, it
will crush him to pieces.

45. — The chief i)riests and tiie Pharisees hearing his par-

Cn. XXII. MATTHEW. 91

ables, perceived that he spoke of them; but though they
wished to lay hold on him, they were afraid of the populace,
who reckoned him a }>rophet.

XXII. — Jesus continuing to discourse to them in para-
bles, said. The Administration of Heaven resembles the con-
duct of a king, who having made a marriage feast for his
son, sent his servants to call them, who had been invited;
but they would not come. Then he sent other servants, say-
ing. Tell those who are invited I have prepared my feast;
my bullocks and latlings are slain, and all is ready; come to
the mariiage. But they turned away with indiflerence, one
to his firm, another to his merchandise. And the rest seiz-
ing his servants, abused and killed them. "When the king-
heard this, being enraged, he sent his soldiers, destroyed
those murderers, and burnt their city. Then he said to his
servants, The entertainment is ready; but they who were
invited were not worthy: go, thereibre, into the public roads,
and all that you find, invite to the marriage. Accordingly
they went into the highw^ays, and assembled all that they
found, good and bad, so that the hall was furnished with
guests. When the king came in to see the guests, observ-
ing one who had not on a wedding garment, he said to him,
Friend, how came you here without a wedding garment?
And he was speechless. Then the king said to the attend-
ants. Bind him hand and foot, and Ihrust him out into dark-
ness, where will be weeping and gnashing of teeth; for
there aiv many called, but few chosen.

SECTION XTT.

CIIAKACTEU OF TIIK IMIAHISKES.

15. — THEX the Pharisees retired, and having consulted
how they might entrap him in his words, sent to him some
of their discii)les, and some Herodians, wdio being instructed
by them, said. Rabbi, we know that you are sincere, and
faithfully teach the way of (iod, without partiality, for you
respect not the person of men. 1\'ll us, theivlbre, yoiu'
opinion: Is it lawful to g-ive tribute to Cesar, or not? Jesus,
perceiving their malice, said, Dissend)lers, why would yon
entangle me? Show me the tribute mont-y. And they
reached him a denarius. He asked them, Whose image and
inscription is this? They answered, Cesar's. He repfu'd,
liender, then, to Cesar that which is Cesar's, and to God
that which is God's. And admiring his answer, they left
him, and went away.

92 MATTHEW. Ch. XXIII.

23. — The same day Sudducees came to him, who say that
there is no future life, and thus addressed him: Rabbi, Mo-
ses has said, if one die, and have no children, hi^^ brother
shall marry his widow, and raise issue to the deceased. ]S"ow
there lived among us seven brothers; the eldest mari'itd and
died without issue, leaving his wife to his brother. Thus
also the second, and the third, and so to the seventh. Last
of all the woman died also. Now, at the resurrection, whose
wife shall she be of the seven; for they all mariied her?
Jesus answering, said to them, You en-, not knowing the
scrijittires, nor the power of God; for in that state, they
neither marry, nor give in marriage: they resemble the an-
gels of God. But as to the revival of the dead, have you
not read what God declared to you, saying, " I am the God
of Abraham, and the God of Isaac, and the God of Jacob?"
God is not a God of the dead, btit of the living. Now, the
people who heard this, were struck with awe at his doctrine.

34. — Meantime, the Pharisees heanng that he had si-
lenced the Sadducees, flocked about him. Then, one of
them, a lawyer, trying him, proposed this question, Rabbi,
whioh is the greatest commandment in the law? Jesus an-
swered, " You shall love the Lord your God with all your
heart, and with all your soul, and with all your mind." This
is the first and greatest commandment. The second is
Uke it, "Yoti shall love your neighbor as yourself." On
these two commandments the whole law and the prophets
depend.

41. — While the Pharisees were assembled, Jesus asked
them, saying. What do you think of the Messiah? Whose
son should he be? They answered, David's. He replied,
How then does David, speaking by inspii-ation, call him his
Lord? "The Lord," says he, "said to my Lord, Sit at my
right hand until I make your foes your footstool." If the
Messiah were David's son, would David call him his Lord?
To this none of them could answer; and fi'om that day no
person presumed to interrogate him.

XXIII. — Then Jesus addressed the people and his disci-
ples, saying. The Scribes and the Pharisees sit in Moses'
chair; therefore observe and do whatsoever they enjoin you;
nevertheless, follow not their example; for they say and do
not. Heavy and intolerable burdens they prepare for other
men's shoulders, burdens to which they themselves will not
put a finger. But whatever they do, they do to be observed
by men. For this they wear broader phylacteries than
others, and larger tufts on their mantles; and love the up-
permost places at enlertainiiients, and the principal seats in

Ch. XXIII. MATTHEW. 93

the synagogues, and salutations in public places; and to hear
men addressing them, cry, Kabbi, Kabbi. But as for you,
assume not the title of Kabbi; lor you have only one teach-
er; and style no man on earth your lather, for he alone is
your Father, who is in heaven; and all you aic brothei's.
N^either assume the title of leaders, for you have only one
leader — who is the Messiah. The greatest of you, on the
contrary, shall be your servant; for whosoever will exalt
himself, shall be humbled; and whosoever will humble him-
self, shall be exalted.

13. — But alas for you. Scribes and Pharisees! hypocrites',
because you shut the kingdom of heaven against men; and
will neither enter yourselves, nor permit others that would.
to enter.

14. — Alas for you, Scribes and Pharisees! hypocrites!
because you devour the families of widows; and use long
prayers tor a disguise. This will but aggravate your pun-
ishment.

15. — Alas for you. Scribes and Pharisees! hypocrites!
because you traverse sea and land to make one proselyte;
and when he is gained, you make him a son of hell doubly
more than yourselves.

16. — Alas for you, blind guides, who say, To swear by the
temple binds not, but to swear by the gold of the temple is
binding. Foolish and blind! which is more sacred, the gold,
or the temple that consecrates the gold? and, to swear by
the altar, binds not, but to swear by the offering that is upon
it is binding. Foolish and blind! which is more sacred, the
offering, or the altar that consecrates the offering? Who-
ever, therefore, swears by the altar, swears by it, and by
everything on it. And whoever swears by the temple,
swears by it, and by Him who dwells in it; and whoever
swears by heaven, swears by the throne of God, and by llim
who sits on it.

2.'5. — Alas for you, Scribes and Pharisees! hypocrites!
because you pay the tithe of mint, dill, and cnnmiin, and
omit the more important articles of the law, justice, human-
ity, and fidelity. These yon ought to have practiced with-
out omitting those. Blind guides! you are skimming olf
the gnat, and swallowing the camel.

25. — Alas for you, Scribes and Phai'isees! hy])ocrites!
because you cleanse the outside of those cups and platters,
which within are laden with rajjine and iniquity. Blind
Pharisee! begin with cleansing the inside of the cup, and
of the platter, if yim would make even the outside clean.

27. — Alas for you, Scribes and I'hariseesI hypocrites!

94 MATTHEW. Ch. XXFV .

because you resemble whitened sepulchers, which without,
indeed, are beautiful, but within are lull of corruption, and
of dead men's bones. Thus you outwardly appear right-
eous to men; b^^t are inwardly fraught with subtlety anil in-
justice.

29. — Alas for you. Scribes and Pharisees! hypocrites!
because you build the sepulchers of the prophets, and adorn
the monuments of the righteous, and say. Had we lived in
the days of our fathers, we would not have been their ac-
complices in the slaughter of the prophets. Thus you tes-
tify against yourselves, that you are the sons of those who
mui'dered the prophets. Fill you up, then, the measure of
your fathers. Ah! serpents, oflspring of vipers! how can
you escape the punishment of hell?

34. — Therefore, I send you prophets, and wise men, and
scribes. Some of them you will kill and crucify; others
you will scourge in your synagogues, and banish from city
to city ; so that all the innocent blood shed upon the earth
shall be charged upon you, from the blood of righteous
Abel, to the blood of Zachariah, son of Barachiah, whom
you slew between the altar and the sanctuary. Indeed, I
say to you, all shall be charged upon this generation.

37. — O Jerusalem, Jerusalem ! who killest the prophets,
and stonest them whom God sends to you, how often would
I have gathered your children together, as a hen gathers her
chickens under her wings, but you would not! Soon shall
your habitation be turned into a desert: for know, that you
shall not henceforth see me, until you say, Blessed be He,
who comes in the name of the Lord.

SECTION XIII.

THE PROPHECY ON MOUNT OLIVET.

XXIV. — AS Jesus walked oiit of the temple, his disci-
ples came, and caused him to observe the buildings of it.
Jesus said to them. All this you see; indeed I say to you,
one stone shall not be left here upon another. All shall be
razed.

3. — As he sat upon the Mount of Olives, his disciples
addressed him privately, saying, Tell us, when will this hap-
pen; and what will be the sign of your coming, and of the
conclusion of this state? Jesus answering, said to them,
Take heed that no man seduce you: foi- many Avill assume
my character, saying, I am the Messiah, and will seduce

C^H. XXIT. MATTHEW. 95

many. 'Naj, you shall hear of wai's, and ramors of wars;
but take care that you be not ahirnicd: lor all these things
must happen; but the end is not yet.

7. — For nation will arise against nation; and kingdom
against kingdom; and there shall be lamines and pesti-
lences, and earthquakes in sundry places. Yet these ai-e
but tlie prelude of woes. For tlicy will deliver you to tor-
ments and to death, and you shall be hated by all nations
on my account. Then many will be ensnared, and will be-
tray llieir iellows, and hate them. And many false jiroph-
ets will arise, who will seduce many. And because vice
. will abound, the love of the greater nimiber will cool. But
the man who perseveres to the end shall l)e saved. And this
gospel of the Reign shall be published through all the world,
for the information of all nations. And then shall come the
end.

15.- — "When, thereibre, you shall see, on holy ground, the
desolating abomination foretold by the Prophet Daniel,
(reader, attend!) then let those in Judea flee to the mount-
ains: let not him, who shall be upon the house-top, come
down to carry things out of his house; and let not him, who
shall be in the field, return to take his mantle. But alas foi-
the women with child, and lor them that give suck in those
days! Pray, thereibre, that youi- flight happen not in the
winter, nor on a Sabbath; because thei-e shall be then so
gi'cat tribulation, as has not been since the beginning of the
world until now, nor shall be ever alter. For, if the time
wei'c protracted, no soul could survive; but for the sake of
the elect, the time shall be short.

2.3. — If any man shall say to you then, Lo! the Messiah
is here, or he is there, believe it not: for false Messiahs and
false prophets Avill arise, who will perform great wondei's
and prodigies, so as to seduce, if possible, the elect them-
selves. Remember, I have warned you. "Wherefore, if they
say, He is in the desert, go not out. He is in the closet, be-
lieve it not. For the coming of the Son of Man shall be
like the lightning, which breaking forth from the east, shines
even to the west. For wheresoever the carcass is, the eagles
will be gathered together.

29. — Immediately after those days of aflGliction. the sun
shall be darkcui'd, and the moon shall withhold her light;
and the stars shall fall from luavcn. and the heavenly powers
shall be shaken. Then shall api)ear the sign ol" the Son oC
Man in heaven, and all the Irilies of the land shall moiu'n.
when they see the Son of Man coming on the clouils of hea-
ven, with great majesty and power. And he will send liis

96 MATTHEW. Ch. XXV.

messengers with a loud sounding- trumpet, who shall asseni-
l)ie his elect from the four quarters of the earth, fi-om one
extremity of the world to the othei'.

32. — Learn now a similitude from the fig tree. When
its branches become tender and put forth leaves, you know
that summer is nigh. In like manner, when you shall see all
these things, know that he is near, even at the door. Indeed,
I say to you, this race shall not pass, until all these things
happen. Heaven and earth shall fail; but my words shall
never fail. But of that day, and that hour, know none, but
the Father; no, not the angels.

37. — Kow that which happened in Noah's time, will
also happen at the coming of the Son of Man. For as in
the days before the flood, even to that day that JS^oah entered
the ark, they were eating and drinking, and marrying, and
suspected nothing, until the flood came and swept them all
away : so shall it also be at the coming of the Son of Man.
Two men shall be in the field ; one shall be taken, and one
shall be left. Two women shall be grinding at the mill; one
shall be taken, and one shall be left.

42.-=^Watch, therefore, since you know not at what hour
your master will come. You are sure, that if the house-
holder kiiew at what time of the night the thief would come,
he would watch, and not sufier him to break into his house.
Be you, therefore, always prepared; because the Son of Man
will come at an hour, when you are not expecting him.

45. — Who, now, is the discreet and faithful servant,
whom his master has set over his household, to dispense to
them regularly their allowance? Happy that servant, if his
master, at his return, find him so employed. Indeed, I say
to you, he will intrust him with the management of all his
estate. But as to the vicious servant, who shall say within
himself, My master defers his return, and shall beat his fel-
low-servants, and feast and carouse with drunkards; the
master of that servant will come on a day when he is not
expecting him, and at an hour of which he is not apprised,
and having discarded him, will assign him his portion among
the perfidious. Weeping and gnashing of teeth shall be
there.

XXV. — Then may the kingdom of heaven be compared
to ten virgins, who went out with their lam])s to meet the
bridegroom. Of these, five were prudent and five foolish.
The foolish took their lamps, but carried no oil with them.
But the prudent, besides their lamps, carried oil in their ves-
sels. While the bridegroom tarried, they all became drowsy,
and fell asleep. And at midnight a cry was raised, The

Oh. XXY. MATTHEW. 97

bridegroom is coming, go out and meet him. Then all the
virgins ai'ose and trimmed their lampa. And the foolish said
to the ]Mudent, Give us of yonr oil ; for o\ir lamps are go-
ing out. But the prudent answered, saying, Lest there be
not enough for us and you, go rather to them w^ho sell,
and buy for yourselves. While they went to buy, the bride-
groom came, and those who were ready, went in with him to
the marriage, and the door was shut. Afterward the other
virgins came also, saying, Master, Master, open to us. He
answered, Indeed, I say to you, I know you not. Watch,
therefore, because you know neither the day nor the hour.
14. — For the Son of Man is like one who intending to
travel, called his servants, and committed to them his stock;
to one he gave five talents, to another two, and to anothei'
one; to each according to his respective ability, and imme-
diately set out. Then he who had received the five talents,
went and traded with them, and gained other five. Like-
wise he who had received two, gained other two. Whereas
he who had received but one, digged a hole in the ground,
and hid his master's money. After a long time, their master
retui'ued and reckoned with them. Then he who had re-
ceived the five talents, came and ])resented five other talents,
saj'ing, Sir, you delivered to me five talents: here they are,
and five other talents which I have gained. His master an-
swered, AYell done, good and faithful servant, you have been
faithful in a small matter, I will give you a more important
trust. Partake you of your master's joy. He, also, wh<j had
received the two talents, advancing, said, Sir, you delivered
to me two talents: here they are, and two other talents which
I have gained. His master answered. Well done, good and
faithfid servant, you have been faithiul in a small matter, I
will give you a more important trust. Partake you of your
master's joy. Then came he also who had i-cceived the tal-
ent, and said, Sir, I know that you arc a severe man, reajjing
where you have not sown, and gathering where you have
not scattered; being therefore afraid, I hid your talent under
ground : but now I restore you your own. His master an-
swering, said to him. Malignant and slothful servant, did you
know that T reaj) whei-e I have not sown, and gather where
I have not scattered? Should you not then have given my
money to the bankers, that, at my return, I might have re-
r-eived it with intei'est? Take fi'om him, therefore, the tal-
ent, and give it to him who has ten: (or to every one that
has, moie shall Ijc given, and he shall abound; but fi'om him
that has not, ever that which he has shall be taken. And
7

98 MATTHEW. Ch. XXYI.

thrust out this unprofitable servant into darkness, where
shall be weeping and gnashiiig of teeth.

31. — ]^ow when the Son of Man shall come in his glory,
accompanied by all the angels, and shall be seated on his
glorious throne; then shall all the nations be assembled be-
fore him; and out of them he will separate the good from
the bad, as a shepherd separates the sheep fi'om the goats.
The sheep he will set at his right hand, and the goats at his
left.

34. — Then will the King say to those at his right hand:
Come, you blessed of my Father, inhei'it the kingdom pre-
pared for you from the formation of the woi'ld: for I was
hi:ngry, and you gave me food; I was thirsty, and you gave
me drink; I was a stranger, and you lodged me; I was
naked, and you clothed me; I was sick, and you assisted me;
I was in prison, and you visited me. Then the righteous
will answer him, saying. Lord, when did we see thee hun-
gry, aiid fed thee; or thirsty, and gave thee drink? When
did we see thee a stranger, and lodged thee; or naked, and
clothed thee? When did we see thee sick, or in prison, and
visited thee? The King will reply to them. Indeed, I say
to you, that inasmuch as you have done this to any the least
of these my brethren, you have done it to me.

41. — Then he will say to those at his left hand, Depart
from me, you cursed, into the eternal fire, prepared for the
devil and his messengers: for I was hungry, but you gave
me no food; thirsty, but you gave me no drink; I was a
stranger, but you did not lodge me; naked, but you did not
clothe me; sick, and in prison, but you did not visit me
Then they also will answer, saying. Lord, when did we see
thee hungry, or thirsty, or a stranger, or naked, or sick,
or in prison, and did not assist thee? Then he will re-
ply to them, saying. Indeed, I say to you, that inasmuch
as you did it not to any the least of these, you did it not to
me. And these shall go into eternal pmiishmcnt, but tht
righteous into eternal life.

SECTION XIV.

THE LAST SUPPER.

XXVI. — JESUS, having ended this discoiu'se, said to
his disciples. You know that two days hence comes the pass-
over. Then the Son of Man shall be delivered up to be cru-
cified. About this time the cliiel' priests and the scribes, ant'

Ch. XXVI. MATTHEW. 99

! he elders of the ])Cople, were convened in the palace of Ca-
iaphas the high jjriest, where they consulted how they might
take Jesus by surprise, and kill him. They said, however,
Not during the festival, lest there be a commotion among
the people.

('). — iS[ow Jesus being in Bethany, in the house of Simon,
forvierly a leper, a woman came to him with an alabaster
box of balsam, very precious, which she poured on his head
while he was at table. His disciples observing it, said, with
indignation, "Why this profiision? This might have been
sold for a g'reat price, and the money given to the pooi-.
Jesus knowing it, said to them. Why do you trouble the
woman? She has done me a good otBce. For you have the
poor always amongst you, but me you have not always. For
it is to embalm me, that she has poured this balsam upon
my body. Indeed, I say to you, in what part soever of the
woi'ld the gospel shall be preached, what this woman has
now done, shall be mentioned to her honor.

14. — Then one of the tAvelve, named Judas Iscariot, went
to the chief priests, and said. What will you give me, and I
will deliver him to you? And they weighed to him thirty
shekels. And from that time he watched an opportunity to
deliver him up.

17. — Now on the first day of unleavened bread, the dis-
ciples came to Jesus, saying, Where shall we prepare I'or
you the paschal supper? He answered. Go into the city, to
such a man, and tell him. The Teacher says, My time is
near: I must celebrate the passover at your house with my
disciples. And the disciples did as they were ordered, and
[)repared the passover.

20. — In the evening he placed himself at table with the
twelve; and while they were eating, he said. Indeed, I say
to you, that one of you will deliver me up. And they were
extremely sorrowful, and began every one of them to say,
Master, is it I? He answering, said, Tlie man, whose hand
is in the dish with mine, is he who beti-ays me. The Son of
Man departs in the manner foretold in the scrijjture concern-
ing him; but alas for that man, by whom the Son of Man is
betrayed! it had been better for that man never to have been
born. Then Judas, who betrayed him, said also. Rabbi, is
it 1? Jesus answered, It is.

26. — As they were eating, Jesus took the loaf; and hav-
ing given thanks, broke it; and gave it to the disciples, and
said. Take, eat; this is my body. I'hcii he took the cup,
and, having given thanks, gave it to them, saying. Drink of
this all of you: for this is my blood, the blood of the new

100 MATTHEW. Ch. XXVI.

histitiition, shed for many, for the remission of sins. I as-
sure you, that I will not henceforth drink of the product of
the vine, until the day when I shall di'ink it new with you
in my Fathei''s kingdom. And after the hymn, they went
out to the Mount of Olives.

31. — Then Jesus said to them. This night I shall prove
a stumhling- stone to you all; for it is written, "I will smite
the Shepherd, and the flock will disperse." But after I am
raised again, I will go before you into Galilee. Peter, then,
said to him, Thongli you should prove a stumbling stone to
them all, I never will be made to stumble. Jesus answered,
Indeed I say to you, that this very night, before the cock
crow, you will thrice disown me. Peter I'eplied, Although
I should die with you, I never will disown you. And all
the disciples said the same.

36. — Then Jesns went with them to a place called Geth-
semane, and said to his disciples. Stay here, while I go yon-
der and pray. And he took with him Peter, and the two
sons of Zebedee; and being- oi)i)ressed with grief, said to
them,. My soul is overwhelmed with a deadly anguish; abide
here, and watch with me. And going a little before, he
threw himself on his face, and praying, said. My Father, re-
move this cup from me, if it be possible; nevertheless, not
as I would, but as thou wilt. And he returned to his disci-
ples, and finding them asleep, said to Peter, Is it so, then,
that you could not keep awake with me a single honi'?
Watch and pray, that you be not overcome by temptation;
the spirit indeed is willing, but the flesh is weak. A second
time he withdrew and prayed, saying, O my Father, if thei'c
be no exemption for me; if I must drink this cup, thy will
be done. U})()n his i-eturn, he again found them sleeping,
(ibi- their eyes were overpowered.) Again, leaving them, he
went and prayed the third time, using the same words.
Then he came back to his disciples, and said to them, Do
you sleej) now, and take your rest? Behold the hour ap-
pi-oaches, when the Son of Man must be delivered into the
hands of sinners. Arise, let us be going; lo! he who be-
trays me is at hand.

17. — Before he had done speaking, Judas, one of the
twelve, appeared with a great multitude, armed with swoi-ds
and clubs, and sent by the chief priests and elders of the
people. Now the betrayer had given them a sign, saying,
The man whom I shall kiss is he; secure him. And coming
diivctly to Jesus, he said, Ilail, Rabbi, and kissed him.
lesus answered, Friend, for what purjjose do you come?
Then they advanced, and laying hands on Jesus, seized him.

Ch. XXYL MATTHEW. 101

Upon this, one of Jesus' company laying his liand upon his
sword, drew it; and striking t lie sei'vant of the high priest,
cut off his ear. Jesus said to him, Sheathe yom* sword; lor
whoever has recoiu'se to the sword, shall fall hy the sword.
Do you think, that I can not presently invoke my Father,
who would send to my relief more than twelve legions of
angels? But in that case how should the scriptui-es be ac-
complished, which declare that these things must be? Then
turning to the multitude, he said. Do you come with swords
and clubs to apprehend me, like peoi)le in pursuit of a rob-
ber? I sat daily amongst you, teaching in the temj)le, and
you did not arrest me. But all this has happened, that the
writings of the prophets might be fulfilled. Then all the
disciples forsook him and fled.

sectio:n^ xy.

THE CEUCIFIXION.

57. — NOW they who had apprehended Jesus, brought
him to Caiaphas the high priest, with whom the scribes and
the elders were assembled. But Peter followed him at a
distance, to the court of the high priest's house, and having
gone in, sat with the oflicers to see the issue.

59. — Meantime the chief priests, and the elders, and the
whole Sanhedrim, sought out false evidence against Jesus,
npon which they might condemn him to die. But though
many false witnesses appeared, they found it not. At length
two false witnesses came, who charged him with saying, I
can demolish the temple of God, and rebuild it in three
days.. Then the high jiriest rising, said to him. Do you an-
swer nolhing to what these men testify against yon? Jesus
remaining silent, he added. On the part of the living God, I
adjure you to tell us, whether you be the Messiah, the Son
of God? Jesus answered him, It is as you say: nay, be as-
sured, that hereafter you shall see the Son of Man sitting at
the right hand of the Almighty, and coming on the clouds
<»f heaven. Then the high i)riest, rending his clothes, said.
He has uttered blasphemy. What further need have we of
witnesses, now that you have heard him blaspheme? What
think yf)U? They answered, He deserves to die. Then they
spit in bis I'ace. Sonu; gave him blows on the head, and
others struck him on the cheeks, and said, Divine to us,
Messiah, who it was that smote you.

G9. — Now Peter was sitting without in the court, and a

102 MATTHEW. Ch. XXYII.

maid servant came to him, and said, You also were with
Jesus, the Galilean. But he denied before them all, saying,
[ know nothing of the matter. And as he went out into
the porch, another maid observing him, said to them, This
man too was there with Jesus, the ISTazarene. Again he
denied, swearing that he knew him not. Soon after some
of the bystanders said to Peter, You are certainly one of
them, for your speech discovers you. Upon which, with
execrations and oaths, he asserted that he did not know him ;
and immediately the cock crew. Then Peter remembered
the word, which Jesus had said to him, Before the cock
crow, you will thrice disown me. And he went out and
wept bitterly.

XXVII. — When it was morning, all the chief priests
and the elders of the people having consulted against Jesus,
how they might procure his death, conducted him bound to
Pontius Pilate, the procurator, to whom they delivered him
up.

3. — Then Judas, who had betrayed him, finding that he
was condemned, repented; and returning the thirty shekels
to thfi chief priests and the elders, said, I have sinned, in
that I have betrayed the innocent. They answered, What
is that to usV See you to that. After which, having thrown
down the money in the temple, he went away, and strangled
himself The chief priests taking the money, said, It is not
lawful to put it into the sacred treasury, because it is the
price of blood. But, after deliberating, they bought with
it the potter's field, to be a burying place for strangers, for
which reason that field is, to this day, called. The Field of
Blood. Then was the word of Jeremiah the Prophet veri-
fied, " The thirty shekels, the price at which he was valued,
I took, as the Lord api^ointed me, from the sons of Israel,
who gave them for the potter's field."

11. — Now Jesus appeared before the procurator, who
questioned him, saying. You arc the King of the Jews? He
answered. You say right. But when he was arraigned by
the chief priests and the elders, he made no reply. Then
Pilate said to him. Do you not heai- of how many crimes
they accuse you? But he answered not one word, which
surprised the pi'ociirator exceedingly.

15. — Now the procurator was accustomed to release, at
the festival, any one of the prisoners whom the multitude
demanded. And they had then a famous prisoner named
Barabbas. Therefore, when they were assembled, Pilate
said to them, Whom shall I relei-.se to you? Barabbas, or
Jesus, who is called Messinh? (For he perceived that

Ch. XXVII. MATTHEW. 103

through envy they had delivered him up; besides, while he
was sitting on the tribunal, his wife sent him this message,
Have you nothing to do with that innocent person; for, to-
day, I have suffered much in a dream, on his account.) But the
chief priests and the elders instigated the populace to de-
mand Barabbas, and cause Jesus to be executed. Therefore,
when the procurator asked, which of the two he should re-
lease, they all answered, Barabbas. Pilate replied, "What
then shall I do with Jesus, whom they call Messiah? They
all answered, Let him be crucified. The procurator said.
Why? What evil has he done? But they cried the louder,
saying. Let him be crucified. Pilate perceiving that he was
so lar from prevailing, that they grew more tumultuous, took
water, and washed his hands before the multitude, saying, I
am guiltless of the blood of this innocent person. See you
to it. And all the people answering, said. His blood be upon
us, and upon our children. Then he released Barabbas to
them, and having caused Jesus to be scourged, delivered
him up to be crucified.

27. — After this, the procm'ator's soldiers took Jesus into
the pretorimn, where they gathered around him all the band.
And having stripped him, they robed him in a scarlet cloak,
and crowned him with a wreath of thorns, and put a rod in
his right hand, and kneeling before him in mockciy, cried.
Hail, King of the Jews! And spitting upon him, they took
the rod, and struck him with it on the head. When they
had mocked him, they disrobed him again, and having put
his own raiment on him, led him away to crucify him.

32. — As they went out of the city, they met one Simon,
a Cyrenian, whom they constrained to carry the cross; and
being arrived at a ])lace called Golgotha, which signifies a
Place of Skulls, they gave him to drink, vinegar mixed
with wormwood, which, having tasted, he would not drink.
After they had nailed him to the cross, they parted his gar-
ments by lot. And having sat down there, they guarded
him. And over his head they placed this inscription, de-
noting the cause of his death: THIS IS JESUS THE
KI^G- OF THE JEWS. Two rob])ei-s also were cruci-
fied with him, one at his right hand, and the other at his
left.

39. — Meanwhile tlu; passengers reviled him, shaking their
heads, and saying. You who could demolish the temple, and
rebuild it in three days; if you be God's Son, come down
from the cross. The chid" priests also, with the scribes and
elders, deriding him, said, lie saved others: can he not save
himselfr' If he be King of Israel, let him new descend li'om

104 MATTHEW. Ch. XXVIL

the cross, and we will believe him. He trusted in God. Let
God deliver him now, if he regard him; for he called him-
self God's Son. The robbers too, his fellow-sufferers, up-
braided him in the same manner.

45. — l^ow from the sixth hour to the ninth, the whole
land was in darkness. About the ninth horn-, Jesus cried
aloud, saying, Eli, Eli, lama sabacthani? that is. My God,
my God, why hast thou forsaken me? Some of the bystand-
ers hearing- this, said. He calls Elijah. Instantly one of
them ran, brought a sponge and soaked it in vinegar, and
having fastened it to a stick, presented it to him to drink.
The rest said. Forbear, we shall see whether Elijah will come
to save him. Jesus having again cried with a loud voice,
I'esigned his spirit.

51. — And, behold, the vail of the temple was rent in two
fi'om top to bottom, the earth trembled, and the rocks split.
Graves also burst open; and after his resurrection, the bod-
ies of several saints who slept were raised, came out of the
graves, went into the holy city, and were seen by many.
5f ow the centurion, and they who, with him, guarded Jesus,
observing the earthquake, and what passed, were exceed-
ingly terrified, and said. This was certainly the son of
a god.

55. — Several women also were there, looking on at a dis-
tance, who had followed Jesus from Galilee, assisting him
with their service. Among them were Mary the Magdalene,
and Mary the mother of James and Joses, and the mother
of Zebedee's sons.

SECTION XVI.

THE RESUllKECTION.

57. — IN the evening a rich Arimathean named Joseph,
who was himself a disciple of Jesus, went to Pilate and beg-
ged the body of Jesus. Pilate having given orders to de-
liver it to Joseph, he took the body, wrapped it in clean
linen, and dei^osited it in his own tomlj, which he had newly
caused to be hewn in the rock; and having rolled a gi'eat
stone to the entrance, he went away. ]S"ow Mary the Slag-
dalene, and the other Mary were there, sitting over against
the sepulcher.

62. — On the morrow, being the day after the preparation,
the chief priests and the Pharisees repaired in a body to
Pilate, and said, My lord, we remember that this impostor,
when alive, said, Within three days I shall be raised. Com-

Ch. XXVITL MATTHEW. lOP

mand, lliererorc, that the sepulcher be guarded till the thh'd
day, lest his disei[)les come and steal him, and say to the
people. He is raised from the dead; for this last imposture
would prove worse than the first. Pilate answered, Yon
have a guard; make the sepulchei" as secure as you can.
Accordingly they went and secured it, sealing the stone, and
posting guards.

XXVIII. — Sabbath being over, and the first day of the
week beginning to dawn, Maiy the Magdalene, and the
other Mary, went to visit the sepulcher. IS^ow there had
been n great earthquake, for an angel of the Lord had de-
scended from heaven, who, having rolled the stone I'rom the
enti-ance, sat upon it. His countenance was like lightning.
and his apparel white as snow. Seeing him, the guards
quaked with terror, and became as dead men. But the an-
gel said to the women. Fear not; for I knoAV that you seek
Jesus who was crucified. He is not here; for he is risen, as
he foretold. Come, see the place where the Lord lay. And
go quickly, say to his disciples. He is risen from the dead;
behold he goes before you to Galilee, where you shall see
him. Take notice : I have told you.

8. — Instantly they went from the tomb with fear and great
joy, and ran to inform his disciples. When they were gone,
Jesus himself met them, saying. Rejoice. Upon which they
prosti'ated themselves before him, and embraced his leet.
Then Jesus said to them. Be not afraid : go, tell my breth-
ren to repair to Galilee, and there they shall see me.

11. — They were no sooner gone, than some of the guard
went into the city, and informed the chief priests of all that
had happened. These, after meeting and consulting with the
elders, gave a large sum to the soldiers, with this injunction;
Say, his disciples came by night, and stole him while we were
asleep. And if this come to the procurator's ears, we will
appease him, and indeinnily you. So they took the money,
and acted agreeably to their instructions. Accordingly this
report is current among the Jews to this day.

16. — Now the eleven disciples went to Galilee, to the
mountain whither Jesus had appointed them to repair.
When they saw him, they threw themselves prostrate before
him; yet some doubted. Jesus came near, and said to them,
All authority is given to me in heaven and upon the earth;
go, convert all the nations, innnersing them into the name
of the Father, and of tlie Son, and of the Holy Spirit; teach-
ing them to o])sei-ve all the things which I have connnanded
you: and behold! I am wit ii you always, even to the con-
clusion of this state.

106 MAKE. Cii. I.

THE

TESTIMONY

JOHN MARK,

THE EVANGELIST.
[FIRST PUBLISHED IN ROME, A.D. 64.]

MARK'S PREFACE.

The Beginning of the Gospel of Jesus Christ, Son of God.

SECTION I.

THE ENTRANCE ON THE MINISTRY,

2. — AS it is written in Isaiah the Prophet, "Behold, I
send my messenger before thee, who shall prepare thy way:"
•' The voice oi" one proclaiming in the wilderness, Prepare a
way for the Lord, make for him a straight passage:" thns
came John immersing in the Avilderness, and publishing the
immersion of reformation for the remission of sins. And all
the country of Judea, and the inhabitants of Jerusalem re-
sorted to him, and were immersed by him in the river Jor-
dan, confessing their sins. jSTow John's clothing was of
camel's hair, tied round his waist with a leather girdle : and
ne lived upon locusts and wild honey. And he proclaimed,
saying, One mightier than I comes after me, whose shoe-
latchet I am unworthy to stoop down and untie. I, indeed,
have immersed you in water; but he will immerse you in the
Holy Spirit.

9. — At that time Jesus came from Nazareth of Galilee to
the Jordan, and was immersed by John. As soon as he
arose out of the watei', he saw the sky part asunder, and the
Spirit descend upon him like a dove. And a voice was
heard from heaven, which said. Thou art my Son, the be-
loved, in whom I delight.

12. — Immediately after this, the Spirit conveyed him into
the wilderness; and he continued in the wilderness forty

Ch. I. MARK. 107

(lays tempted by Satan; and was among the wild beasts;
and the heavenly messengers ministered to him.

14. — But alter John's imprisonment, Jesns went to Gali-
lee, ijroclaiming the good tidings of the Reign of God. The
time, said he, is accomplished, the Reign of God approaches;
reform, and believe the good tidings.

16. — Then walking by the sea of Galilee, he saw Simon,
and Andrew, Simon's brother, casting a drag net into the
sea, for they were fishers. Jesus said to them, Come with
me, and I will cause you to l)c fishers of men. Immediately
they left their nets, and followed him. Passing on a little,
and seeing James, son of Zebedee, with John his brother,
who were mending their nets in a bark, he immediately
called them ; and, leaving their father Zebedee in the bark
with the hired servants, they accompanied him.

21. — And they went to Capernaum; and on the Sabbath
he repaired directly to the synagogue, and instructed the
people, who were filled with admiration at his manner of
teaching; for he taught as one having authority, and not as
Ihe scribes.

23. — ^ow there was in their synagogue a man possessed
with an unclean spirit, who cried oixt, Ah! Jesus of Naza-
reth, what hast thou to do with us? Art thou come to de-
stroy us? I know who thou art, the Holy One of God. Jesus
rebuking him, said. Be silent, and come out of him. Then
the unclean spirit threw him into convulsions; and, raising
loud cries, came out of hiui: at which they were all so
amazed, that they asked one another. What does this mean?
What new teaching is this? For he commands with au-
thority even the imclcan si)irits, and they obey him. And
thencelbrth his lame sjjread through all the region of Galilee.

29. — As soon as they were come out of the synagogue,
they went with James and John into the house of Simon and
Andrew, where Sinum's wife's mother lay sick of a fever, of
which they immediately acquainted Jesus. And he came,
and taking her by the hand, raised her; instantly the fever
lett her, and she entertained them.

32. — In the evening, a(ter sunset, they brought to him
all the sick, and the demoniacs; the whole city being assem-
bled at the door. And he healed many persons afi'ected with
various diseases, and expelled many demons, whom he per-
mitted not to speak, because they knew liim.

35. — On the morrow, having risen belbre the dawn, he
went out, and retired to a solitary ])lace, and jjrayed there.
And Simon and his company went in quest of him, and hav-
ing found him, said to him, Every person seeks you. Jesus

108 MAEK Ch. II,

said, Let us go to the neighboring boroughs to make proc-
lamation there also: for I came out with this design. Ac-
cordingly he proclaimed in their synagogues throiighout all
Gjililee, and expelled demons.

40. — And a leper came to him, and on his knees en-
treated him, saying, If you will, you can cleanse me. Jesus
had compassion, and stretching out his hand and touching
him, said, I will, be you clean. This he had no soonei- ut-
tered, than the leprosy departed from the man, and he was
cleansed. Then Jesus strictly charging him, and dismissing
him, said. See you tell nothing of this to any man; but go,
show yourself to the priest; and offer for your cleansing the
things prescribed by Moses, that it may be notified to the
people. But the man, as soon as he was gone, began to
blaze this story, talking openly everywhere, insonnich that
Jesus could no longer publicly appear in the city; but re-
mained without in solitary places, whither the people re-
sorted to him from all parts.

II- — After many days, he returned to Capernaum; and
when it was known that he was in the house, such a multi-
tude flocked thither, that there was no room for them, not
even near the door, and he taught them the word.

3. — A paralytic was then brought, carried by four men,
who, not being able to come nigh him tor the ci'owd, uncov-
ered the place where Jesus Avas; and, through the opening,
let down the couch, on which the paralytic lay. Jesus, per-
ceiving their faith, said to the paralytic. Son, your sins are
forgiven you. But certain scribes who were present, rea-
soned thus within themselves : How does this man speak such
blasphemies? Who can forgive sins but God? Jesus, im-
mediately knowing in himself that they made these reflec-
tions, said to them. Why do you reason thus within youi-
selves? Which is easier, to say to the paralytic, Your sins
are forgiven, or to say, with efect, Arise, take up your couch
and walk? But that you may know that the Son of Man
has power upon the earth to forgive sins, rise, (he said to the
paralytic,) I command you, take up your couch, and go home.
Immediately he rose, took uj) the couch, and walked out be-
fore them all; insomuch that they were all amazed, and glo-
rified God, saying, We never saw anything like this.

13. — Again, he went out toward the sea, and all the mul-'
titude i-epaii-ed to him, and he taught them. Passing along,
he saw Levi, son of Alpheus, sitting at the toll oftice, and
said to him, Follow me. And he arose and followed h'm.
Now when Jesus was eating in this man's house, scvf -al
publicans and sinners placed tbtjnselves at table with 1 in

Ch. m. MARK. 1()9

and his disciples: for many of these people followed him.
The Scribes and the Pharisees, seeing- him eat Avith publicans
and sinners, said to his disciples. Wherefore does lie eat and
drink with pnblicans and sinners? Jcsns, hearing- this, re-
plied, The whole need not a physician, biit the sick. I came
not to call the righteous, but sinners.

18. — The disciples of John, and those of the Pharisees,
accustomed to fasting, came to him and said, John's disci-
ples, and those of the Pharisees, fast; why do not your dis-
ciples fast? Jesus answered. Do the bridemen fast while
the bridegroom is with them? "While the bridegroom is
with them they do not fast. But the days will come, when
the bridegroom shall be taken fi-om them; and in those days
they will fast. No person sews a piece of undressed cloth
on an old garment; otherwise the new patch tears the old
cloth, and makes a worse rent. No person puts new wine
into old leather bottles; else the new wine bursts the bot-
tles; and thus both the wine is spilt, and the bottles are ren-
dered useless; but new wine must be put into new bottles.

23. — Once, when he was going through the corn on the
Sabbath, his disciples began to })luck the ears of coi-n as they
went. The Pharisees said to him,AVhy do they that which,
on the Sabbath, it is unlawlul to do? He answered, Did you
never read what David and his attendants did, in a strait,
when they were hinigry, how he entered the tabernacle of
God, in the days of Abiathar the high priest, and eat the
loaves of the presence, which none but the priests coidd
lawfully eat, and gave of them also to his attendants? Jle
added. The Sabbath was made for man, and not man Ibi- the
Sabbath. Therefore the Son of Man is master even of llie
Sabbath.

III. — At another time he entered the synagogue, when a
man was there who had a withered hand. And they, with a
design to accuse Jesus, watched him, to sec whether he
would heal the man on the Sabbath. Jesus said to the man,
who had the withered hand. Stand up in the midst. Tlien
he said to them, AVhcther is it lawful to do good on the Sab-
bath, or to do evil — to save, or to kill? But they were
silent. And lo(dving around on them with anger, being-
grieved tbi- the brnulness of their minds, he said to the man,
kSLretch out your hand : and as he stretched out his hand, it
was restoi'cd. And llu; Phai-isecs went out immediately, and
conspired with the IJerodians against him to destroy him.

7. — But Jesus withdrew with his disciples toward the
sea, whither a great multitude followed him fi-om Galilee,
from Judea, from Jerusalem, Irom Idumea, and from the

no MARK. Ch. in.

banks of the fFordan. They also of the territories of Tyre
and Sidon, having- heard Avhat wonders he had performed,
flocked to him in crowds. Then he ordered his disciples to
get a boat to attend him, l^ecanse of the mnltitiide, lest they
shoukl throng- him: for he had healed many, which made all,
who had maladies, press upon him to touch him. And the
unclean spirits, when they beheld him, prostrated themselves
before him, crying. Thou art the Son of God. But he
strictly charged them not to make him known.

SECTION II.

THE NOMINATION OF APOSTLES.

13. — AFTERWARD Jesus went up a mountain, and
called to him whom he would, and they went to him. And
he selected twelve, that they might attend him, and that he
mig-ht commission them to make proclamation; empowering
them to cure diseases; and to expel demons. These were
Simon, 'whom he surnamed Peter, and James, son of Zebe-
dee, and John, the brother of James. These he surnamed
Boanerges, that is, sons of thunder; and Andrew, and Philip,
and Bartholomew, and Matthew, and Thomas, and James,
son of Alpheus, and Thaddeus, and Simon the Canaanite
and Judas Iscariot, who betrayed him.

20. — Then they went into a house, whither a crowd again
assembled, so that Jesus and his disciples could not so much
as eat. His kinsmen hearing this, went out to restrain it,
(for they said. He is beside himself. And the scribes who
came from Jerusalem, said. He is confederate with Beelze-
l)ub, and expels demons by the prince of the demons.)
Jesus having called them, said to them by similitudes, How
can Satan expel Satan? If a kingdom be torn by factions,
that kingdom can not subsist. And if a family be torn by
factions, that fixmily can not sul)sist. Thus, if Satan fight
against himself, and be divided, he can not subsist, but is
near his end. No one who enters the strong one's house,
can plunder his goods, unless lie first ovei-power the strong
one; then, indeed, he may plunder his house. Indeed, I say
to you, that though all other sins in the sons of men are
pardonable, and whatever slanders they shall utter; whoso-
ever shall speak slanderoiisly against the Holy Spii'it, shall
never be pardoned, but is lial)le to eternal punishment. He
said this because they affirmed he was leagued with an un-
clean spirit.

Ch. ry. MAEK. Ill

31. — Meanwhile came his mother and brothers, who
standing without, sent for him. And the crowd who sat
round him, said to him, Lo, your mother and brothers are
without, and seek you. He answered them, saying. Who
is my mother or my brothers? And looking about on those
who sat around him, he said. Behold my mother and my
brothers; lor whosoever does the will of God, is my brothei",
my sister, and mother.

lY. — Again, he was teaching Ijy the sea side, when so
gi'eat a multitude gathered about him, that he was obliged
to go aboard a bark, and sit there, while all the people re-
mained on shore. Then he taught them many things by
parables.

3. — In teaching, he said to them. Attend, behold the
sower went out to sow. And as he sowed, part of the seed
fell by the way-side, and the birds came and picked it up.
Part fell upon I'ocky ground, where it had little mold.
This sprang the sooner, because there was no depth of soil.
But after the sun had beaten ui)on it, it was scorched, and
having no root, it withered away. Part fell among thorns ;
and the thorns grew up and stifled it, so that it yielded noth-
ing. Part fell into good ground, and sprang up, and became
so fruitiul, that some grains produced thirty, some sixty, and
some a hundred. He added, "Whoever has ears to hear, let
him hear.

10. — "When he was in private, those who were about him
with the twelve, asked him the meaning of the parable. He
said to them. It is your privilege to know the secrets of the
Reign of God, but to those without everything is vailed in
parables; that they may not perceive what they look at, or
understand what they hear; lest they should be reclaimed,
and obtain the forgiveness of their sins. He said also to
them. Do you not understand this parable? How then will
you understand all the parables?

11. — The sower is he who disi)crses the word. The way-
side on which some of the grain lell, denotes those who have
no sooner heard the word, than Satan comes, and takes away
that which was sown in their hearts. The rocky ground
denotes those, who, hearing the word, receive it at first with
pleasure; yet not having it rooted in their minds, retain it
but a while; for when 1roul)le or persecution comes because
of the word, they instantly relapse. The ground overrmi
with thorns, denotes those heai-ers in whom worldly cares,
and (Iclusive rii'bes, and the iiioi-diiiatc desiiv of other thiuii's,
stifle the word, and render it uiili-aitful. The good soil on
which some grains yielded tliirty, some sixty, and some a

112 MAKK. Ch. V.

hundred, denotes those who hear the word, and retain it, and
produce the fruits thereof.

21. — He said further, Is a lamp brought to be put under
a vessel, or under a bed, and not to be set on a stand? For
there is no secret, that is not to be discovered; nor has any-
thing been concealed, which is not to be divulged. If any
man have ears to hear, let him hear.

24. — He said, moreover, Consider what you hear: with
the measure with which you give, you shall receive. For to
him who has, more shall be given; but from him who has
not, even that which he has shall be taken.

26. — He said also, The kingdom of God is like seed,
which a man sowed in his field. While he slept by night,
and waked by day, the seed shot up, and gi-ew without his
minding it. For the earth produces of itself first the blade,
then the ear; afterward the full corn. But as soon as the
grain was ripe, he applied the sickle, because it was time to
reap it.

30. — He said also. To what shall we compare the king-
dom of God, or by what similitude shall we represent it? It
is like a grain of mustard seed, which, when it is sown in
the earth, is the smallest of all the seeds that are there. But
after it is sown, it springs up, and becomes greater than ajiy
herb, and shoots out branches so large, that under their
shades, the bii'ds of the air may find shelter.

33. — And in many such similitudes, he conveyed instruc-
tion to the people, as he found them disposed to heai': and
without a similitude he told them nothing; but he solved all
to his disciples in private.

35. — That day, in the evening, he said to them. Let us?
l^ass to the other side. And they, leaving the people, but
having him in the bark, set sail in company with other small
barks. Then there arose a great storm of wind, which drove
the billows into the bark, which was now full. Jesus being
in the stern, asleep on a pillow, they awake him, saying.
Rabbi, do you not care that we perish? And he arose, and
commanded the wind, saying to the sea. Peace! be still!
Immediately the wind ceased, and a great calm ensued. And
he said to them. Why are you so timorous? How is it that
you have no faith? And they were exceedingly terrified,
and said one to another, Who is this, whom even the wind
V. and the sea obey? Then they crossed the sea, and

came into the country of the Gadarenes.

2. — He was no sooner gone ashore, than there met him a
man coming from the monuments, possessed of an unclean
epii'it, who made his abode in the tombs; and no man could

Ch. V. MARK. 113

confine him, not even with chains. For he had been often
bonnd with fetters and chains, and had wrenched off the
chains, and broken the fetters, so that no jierson was able to
lame him. lie was continnally, night and day, in the mount-
ains, and in tlie tombs, howling, and cutting himself with
flints. But when he saw Jesus afar off, he ran, and pros-
trating himself before him, cried out, What hast thou to do
with me, Jesus, Son of the Most High God? I conjure thee
by God not to torment me. (For Jesus had said to him

Come out of the man, you unclean spirit.) Jesus asked
him, What is your name? He answered. My name is
Legion, for we are many. And he earnestly entreated him
not to drive them out of the country. JSTow there was a
great herd of swine feeding on the mountain. And the
fiends besought him, saying, Suffer us to go to the swine,
that we may enter into them. Jesus immediately permitted
them. Then the unclean spirits being gone out, entered
into the swine; and the herd, in, number about two thousand,
rushed down a precipice into the sea, and were choked.
And the sAvineherds fled, and told it in the city and villages.
And the people flocked out to see what had happened.
When they came to Jesus, and saw him who had been pos-
sessed by the legion, sitting, and clothed, and in his right
mind, they were afraid. And those who had seen the whole,
having related to them what had happened to the demoniac,
and to the swine, they entreated him to leave their territories.
As he entered the bark, the man who had been possessed,
begged permission to attend him. Jesus, howevei', did not
permit him, but said. Go home to your relations, and tell
them what great things the Lord, in pity, has done for you.
Accoriliiigly he departed, publishing in Decapolis, what
great things Jesus had done tor him. And all were amazed.

21. — Jesus having rejjassed in the bark, a great crowd
gathered round him, while he was on the shore. Then came
one of the directors of the synagogue, named Jaii'us, who
seeing him, threw himself at his feet, and entreated him
earnestly, saying, My little daughter is in extreme danger;
[ pray you come, and lay your hands upon her to heal her,
and she will l)e well. And Jesus went with him, followed
Ijy a great multitude who throiigeil him.

25. — And a woman, who had been twelve years distressed
with an issue of blood, who had suffered much from several
[)hysiciaiis, and had spent hci' all without receiving any re-
lief, but rather growing worse, having heard of Jesus, came
in the crowd behind, and touched his mantle: for she had
8

114 MAKK. Ch. VI.

said, If I but touch his clothes, I shall recover. Instantly
the source of her distemper was ch'ied up, and she felt in her
body, that she was delivered from that scourg-e. Jesus im-
mediately, conscious of the virtue which had issued fi'om
him, turned toward the crowd, saying. Who touched my
clothes? His disciples answered, You see how the multi-
tude throng you; yet you say. Who touched me? But he
looked round him, to see her who had done it. Then the
woman, knowing- the change wi'ought upon her, came tremb-
ling with fear, threw herself prostrate befoi'e him, and con-
i'essed the whole truth. But he said to her. Daughter, youi-
faith has cured you ; go in peace, released from this scourge.
35. — Before he had done speaking, messengers came from
the house of the director of the synagogue, who said, Your
daughter is dead, why should you trouble the teacher any
further? Jesus hearing this message delivered, said imme-
diately to the director. Fear not; only believe. And he al-
lowed no person to follow him except Peter and James, and
John, the brother of James. Being arrived at the direc-
tor's house, and seeing the tumult, and the people weejiing
and wailing immoderately, he said to them, as he entered.
Why do you weep and make a bustle? The child is not
dead, but asleep. And they derided him. But having made
them all go out, he took with him the child's father and
mother, and those who came with him; and he entered the
chamber where she was; and, taking her by the hand, said
to her, Talitha cumi, (which signifies. Young woman, arise,)
I command you. Immediately the maid arose and walked,
for she was twelve years old; and they were confounded
with astonishment. But he strictly enjoined them not to
mention it to any person, and ordered that something should
be given her to eat.

SECTIOIS' ni.

THE FIRST MISSION OF THE APOSTLES.

VI. — JESUS, leaving that place, went to his own coun-
try, accompanied by his disciples. And on the Sabbath he
taught in their synagogues, and many who heard him, said
with astonishment. Whence has this man these abilities?
What wisdom is this which he has gotten? and how are so
great miracles pertbrmed by him? Is not this the carpen-
ter, the son of Mary, the brother of James and Joses, and
Judas and, Simon? Are not his sisters also here with us?

Ch. VI. MARK. 115

And they were offended at him. Bnt Jesus said to thejn.
A projihet is no whore disregarded, except in his own coun-
try, and amongst his own rehitions, and in his own house.
And he coidd do no miracle there, except curing a lew sick
by laying liis hands on them. And he wondered at their
unbeliel'.

(5. — And he went through the neighboring villages teach-
ing. And having called to him the twelve, he sent them out
two by two, and gave them power over the unclean spirits;
and ordered them to take nothing lor their journey, but a
single staff; no bag, no bread, and in their girdle no money ;
to be shod with sandals, and not to put on two coats. He
said also, AVhatever house you enter in any place, continue
in that house, till yori leave the place. But wheresoever
they will not receive you, nor hear you, shake off the dust
under your feet at your departure, as a protestation against
them. And being departed, they publicly warned men to
reform; and expelled many demons, and cured many sick
pei'sons, anointing them with oil.

14. — And King Herod heard of him, (for his name was
become famous) and said, John the Immerser is raised from
the dead; and therefore miracles are performed by him.
Others said, It is Elijah. Others, It is a prophet like those
of ancient times. But when Herod heai'd of him, he said,
This is John whom I beheaded. He is raised from the dead.

17. — For Herod had caused John to be ai)prehended, and
ke])t bound in prison, on account of Ilerodias, his brother
Philip's wife, whom he had himself married. For John had
said to Herod, It is not lawlid for you to have yoiu- brother's
wife. Now this roused Ilerodias' resentment, who would
have killed John, but could not, because Herod respected
him, and knowing him to be a just and holy man, protected
him; and did many things recommended by him, and heard
him with ideasure. At length a liivorable opportunity of-
fered, which was Herod's birthday, when he made an enter-
tainment for the great officers of his court and army, and
the persons of distinction in Galilee. For the daughter of
Herodias came in, and danced before them, and pleased
Herod and his guests so much, that the king said to the
young woman. Ask whatever you will, and I will give it
you; nay, he swore to her, Whatsoever you shall ask, I will
give it you, were it the half of my kingdom. And she
withdrew, and said to her mother, AVhat shall I ask? She
answered, I'lie head oi" John tlie Immerser. Her daughter
then, I'ctui-ning hastily to the king, made this recjuest: 1
would that you give me presently in a basin, the head of

116 MARK. Ch. YI.

John the Immerser. And the king was much grieved;
however, irom a regard to his oath, and his guests, he would
not refuse her, and immediately dispatched a sentinel with
orders to bring the Immerser's head. Accordingly he went,
and beheaded him in the prison, and brought his head in a
basin, and presented it to the young woman ; and the young
woman presented it to her mother. When his disciples
heard this, they went and brought his corpse, and laid it in
a monument.

30. — I*^ow the Apostles, being assembled, related every-
thing to Jesus, both what they had done, and what they had
taught. And he said to them, Come you apart into a desert
place, and rest awhile; for there were so many coming and
going, that they had not leisure so much as to eat. And
they retired by ship to a desert place, to be by themselves.
But many who saw them depart, and knew whither they
were sailing, ran out of all the cities, and came together.
Being landed, he saw a great multitude, and had compas-
sion on them; because they were as a flock which has no
shepherd; and he taught them many things.

SS.-^-When it grew late, his disciples came to him and
said, This is a desert place, and it is now late; dismiss the
people, that they may go to the neighboring farms and vil-
lages, and buy themselves bread, for they have nothing to
eat. He answering, said to them, Supply them yourselves.
They replied, Shall we go and give two hundred denarii for
bread, in order to supply them? He said to them. How
many loaves have you? Go and see. Upon inquiry, they
answered. Five, and two fishes. And he commanded them
to make all the people recline upon the green grass in sepa-
rate companies. And they formed themselves into squares,
by hundreds and by fifties. Then Jesus taking the five
loaves and the two fishes, and looking up to heaven,
blessed and broke the loaves, and gave them to his disciples
to set before the multitude. He distributed also the two
fishes among them all. When they all had eat and were
satisfied, they carried ofi" twelve baskets full of the frag-
ments of the bread and of the fishes. Now they who had
eat of the loaves, were five thousand men.

45. — And immediately he obliged his disciples to em-
bark, and pass over before, toward Bethsaida, while he dis-
missed the people. And having sent them away, he retired
to a mountain to pray. In the evening, the bark being in
the midst of the sea, and he alone on the land, he observed
them toiling at the oar, for the wind was against them: and
about the fourth watch of the night, he went to them, walk-

Ca. Vn. MARK. 117

mg on the water, and seemed intending to pass by them.
When they saw him walking on the sea, tliey thought it was
an apparition, and cried out. For they all saw him, and
were terrified; but he immediately spoke to them, saying,
Take courage, it is I; be not afraid. And having gone
aboard to them, the wind ceased, which struck them still
more with astonishment and admiration : for their minds
were so stupefied, that they never reflected ujjon the loaves.
53. — "When they had crossed, they came to the territory
of Gennesaret, where they landed. And being come ashore,
the j)eople knew him, and ran through all that country, car-
rying the sick on couches, to every place where they heard
he was. And whatever village, or city, or town he entered,
they laid the diseased in the streets, and besought him, that
they might touch, were it but a tuil of his mantle; and who-
soever touched him, were healed.

SECTION ly.

THE EKROKS OF THE PHARISEES.

VII. — K^OW the Pharisees, and some scribes who came
from Jerusalem, resorted to Jesus. And obsei-ving some of
his disciples eating with impure, that is, unwashed hands;
(for the Pharisees, and indeed all the Jews who observed the
tradition of the elders, eat not until they have washed their
hands by pouring a little water upon them: and if they be
come fi'om the market, by dipping them; and many other
usages there are, which they have adopted, as immersions
of cups and pots, and ])razen vessels and beds:) then the
Pharisees and Scribes asked him. Whence comes it that your
disciples observe not the tradition of the elders, but eat witli
unwashed hands? He answering, said to them, O hypo-
crites! well do you suit the character, which Isaiah gave of
you, when he said, "Tiiis people honoi- me with their lips;
but their heart is estranged from me. In vain, however, they
worshij) me, while they teach institutions merely human."
For laying aside the connnandment of God, you retain the
traditions of men, imiuersions of pots and cups, and many
other similar practices. You judge well, continued he, in
annulling the connnandment of God, to make I'oom for your
traditions. For Moses lias j^aid, "Honor your Jiitliei' and
mother," and " AVhosoever reviles father or mothei", shall be
punished willi death." But you maintain, if a man say to
father or mother, " He it corban (that is devoted) whatever

118 MARK. Ch. yil.

of mine shall profit you;" he must not thenceforth do any-
thing for his father or mother; thus invalidating the word
of God, by the tradition which you have established. And
in many other instances you act thus.

14. — Then having called the whole multitude, he said to
them, Hearken to me all of you, and be instructed. There
is nothing from without, which entering into the man, can
pollute him; but the things which proceed from within the
man, are the things that pollute him. If any man has ears
to hear, let him hear.

17. — When he had withdrawn from the people into a
house, his disciples asked him the meaning of that sentence.
He answered, Are you also void of understanding? Do
you not perceive, that whatsoever from without enters into
the man, can not pollute him; because it enters not into his
heart, but into his stomach, whence all impurities in the
victuals pass into the sink. But, added he, that which pro-
ceeds out of the man, is what pollutes the man : for ii'om
within the human heart proceed vicious machinations, adul-
teries, fornications, murders, thefts, insatiable desires, malev-
olencej fi-aud, immodesty, envy, calumny, arrogance, levity.
All these evils issue from within, and pollute the man.

24. — Then he arose, and went to the frontiers of Tyi-t
and Sidon; and having entered a house, he desired that none
might know of him; but he could not be concealed. For a
woman whose little daughter had an unclean spirit, hearing
of him, came and threw herself at his feet, (the woman was
a Greek, a native of Syrophenicia,) and entreated him, that
he would cast the demon out of her daughter. Jesus an-
swered, Let the children first be satisfied; for it is not seemly
to take the children's bread, and throw it to the dogs. She
replied. True, Sir; yet even the dogs imder the table eat of
the children's crumbs. He said to her. For this answer go
home; the demon is gone out of your daughter. Imme-
diately she went home, and found her daughter lying upon
the bed, and freed from the demon.

31. — Then leaving the borders of Tyre and Sidon, he re-
turned to the sea of Galilee, through the precincts of De-
capolis. And they brought to him a deaf man, who had
also an impediment in his speech, and entreated him to lay
his hand upon him. Jesus having taken him aside from the
crowd, spit upon his own fingers, and put them into the
man's ears, and touched his tongue. Then looking up to
heaven, and sighing, he said, Ephphatha, that is, Be opened.
Immediately his eai-s were o])cnc(l, and his tongue loosed,
and he spoke distinctly. He charged them to tell no person :

Cu. yill. MAKK. 119

but the more he charg-ed them, the more they published it,
saying with inexpressible amazement, He does everything
well : he makes both the deaf to hear, and the dumb to speak.

VIII. — At that time the crowd being very numerous,
and having no food, he called his disciples, and said to them,
I have compassion on the multitude; lor they have attended
me now three days, and have nothing to eat; and il' I send
them home tasting, their strength will tail by the way; tbr
some of them arc come from afar. His disciples answered.
Whence can we supply these people with bread here in the
desert? He asked them. How many loaves have you?
They said. Seven. Then commanding the multitude to place
themselves upon the ground, he took the seven loaves, and
having given thanks, broke them, and gave them to his dis-
ciples, that they might distribute them to the people, and
they distributed them. They had also a few small fishes,
which, alter the blessing, he likewise ordered to be presented.
So they eat, and were satisfied; and the ti-agments which re-
mained, were carried otF in seven hand-baskets. Now they
who had eat were about four thousand.

10. — Having dismissed them, he immediately embarked
with his disciples, and went into the territory of Dalmanu-
tha. Thence some Pharisees came, who began to argue
with him; and, in order to prove him, demanded of him a
sign in the sky. Jesus answered with a deep groan, Where-
fore does this generation require a sign? Indeed, I say to
you, that no sign shall be given to this generation. Alter
that, leaving them, he re-embarked and returned.

14. — Now the disciples had forgot to bring bread, having
only one loaf with them in the bark. Then Jesus gave them
this caution: Attend; beware of the leaven of the Phari-
sees, and of the leaven of Herod. They reflecting upon it,
said among themselves. It is because we have no bread.
Jesus remarking it, said to them. Why do you make this re-
flection, that you have no bread? Art^ you yet so thought-
less, so inattentive? Is your understanding still blinded?
Have you no use of your eyes, or of your ears? or do you
not remember when I distrilnited the five loaves among five
tr.ousand, how many baskets full of fragments did you cari-y
ofi*? They answered, Twelve. And when the seven among
lour thousand, how many hand-baskets full of the fraginents
did you cari-y off? They said, Seven. How then is it, pro-
ceeded he, that you do not a])|)rehend me?

22. — AVlien Jesus came to Betlisaida, they brought to
him a blind man, whom they entreated him to touch. He
took the l)lin(l man by the hand, and led him out of the vil-

120 MAEK. Cii. IX.

lage. Then having put spittle on his eyes, and laid his
hands upon him, he asked him whether he saw. Having
looked up, he said, I see men, as trees, walking. And Jesus
laid his hands upon the man's eyes, and made him look
again. And he was so perfectly cured, as to see every ob-
ject clearly. And Jesus sent him home, saying, Neithei-
go into the village, nor tell anything to any of the villagers.

SECTION V.

THE TRAKSFIGURATIOISr.

27. — JESUS went thence with his disciples to the vil-
lages of Cesarea Philippi, and by the way asked them, say-
ing. Who do men say that I am? They answered, John the
Immerser; but some say, Elijah; and others. One of the
prophets. He said to them, But who do you say that I
am? Peter answering, said to him, You are the Messiah.
Then he charged them to tell no person this concerning
him.

31. — And he began to inform them, that the Son of Man
must sufler many things, and be rejected by the elders, and
the chief priests, and the scribes, and be killed, and that in
three days he must rise again. This he spoke so plainly,
that Peter, taking him aside, reproved him. But he turn-
ing, and looking on his disciples, rebuked Peter, saying, Get
you hence, adversary, for you do not relish the things of
God, but the things of men.

34. — Then having called both to the people, and to his
disciples, he said. Is any willing to come under my guid-
ance? Let him renounce himself, and take up his cross, and
follow me. For whosoever would save his life, shall lose it;
and whosoever will lose his life, for my sake and the gos-
pel's, shall save it. What would it profit a man, if he should
gain the whole world, with the Ibrfeit of his life? or what
will a man not give in ransom for his lile? For whosoever
shall be ashamed of me, and of my words, in this adulterous
and sinful generation; of him likewise the Son of Man will
be ashamed, when he shall come in the glory of his Father,
IX. accompanied by the holy angels. He added. Indeed,
I say to you, there are some standing here, who shall not
ta^te death, till they see the Keign of God ushered in with
power.

2. — After six days, Jesus took Peter, and James, and
John, apart to the top ol'a iiigh mountain, and was transfig-

Cm. TX. MARK. 121

ured in their presence. His garments became glittering, and
were like snow, ofsucli a whiteness as no fuller on the earth
could imitate. Tliere appeared to tliom also Elijali and
Moses, Avho were conversing with Jesus. Then Petei' said
to Jesus, Rabbi, it is good for us to stay here: let us make
three bootlis, one foi' you, and one for Moses, and one for
Elijah; for he knev/ noc what he said, they were so terrified.
And there came a cloud wliich covered them ; and out of the
cloud issued a voice, wdiich said, This is my Son, the be-
loved: heai' him. And instantly, looking about, they saw
no person but Jesus and themselves.

9. — As they w^ent down from the mountain, he charged
them not to relate to any person what they had seen, till the
Son of Man were risen from the dead. And they took no-
tice of that expression, and inquired among themsehes what
the rising from the dead could mean. Then they asked him,
saying. Why do the scribes affirm that Elijah must come
first? He answered, Elijah, to consummate the whole, must
come first; and, (as it is written of the Son of Man,) must
likewise suffer many things, and be contemned. But I tell
you, that Elijah too is come, as Avas predicted, and they have
treated him as they pleased.

14. — "When he returned to the other disciples, he saw a
great multitude about them, and some scribes disputing with
them. As soon as the people saw him, they were all struck
with awe, and ran to salute him. And he asked the scribes.
About what do you dispute with them? One of the people
answering, said. Rabbi, I have brought you my son, who
has a dumb spirit; and wheresoever it seizes him, it dashes
him on the ground, where he continues foaming, and grind-
ing his teeth, till his strength is exhausted. And I spoke
to your disciples to expel the demon, but they were not able.
Jesus then said, O unbelieving generation! how long shall
I be with you? how long shall I sufl'er you? Bring him to
me. Accordingly they brought him: and no sooner did he
see him, than the spirit threw him into convulsions, so that
he foamed, and rolled upon the ground. Jesus asked the
father. How long is it since this fii-st befell him? lie an-
swered, Erom his infancy; and often it has thrown him l^oth
into the fire, and into the water, to destroy him; but if you
can do anything, have compassion u|)on us, and help ns.
Jesus r plied, If you can believe; all tilings are practicable
lor him who believes. The l)oy's father, crying out imme-
diately, said with tears, I believe; ^Master, supply the de-
fi^'cts ol' my faith. When Jesus saw that the jieople came
crowding upon him, he rebuked the uiulean spirit, saying to

122 MAKK. Ch. IX.

him, Dumb and deaf spirit, come out of him, I command
you, and enter no more into him. Then, having- cried aloud,
and severely convulsed him, it came oi;t, and he appeared
as one dead, insomuch that many said. He is dead. But
Jesus taking him by the hand, raised him, and he stood up.

28. — When Jesus was come into the house, his discij^les
asked him privately, Why could not we expel the demon?
He answered. This kind can not be dislodged unless by
prayer and fasting.

30. — Having left that place, they passed through Gali-
lee; and he was desirous that no person should know it, foi-
he was instructing his disciples. And he said to them. The
Son of Man will soon be delivered into the hands of men,
who will kill him; and after he is killed, he will rise again
the third day. But they understood not what he meant, and
were afraid to ask him.

33. — When he was come to Capernaum, being in the
house, he asked them, What were you debating amongst
yourselves by the way? But they were silent; for they had
debated amongst themselves by the way, who should be
greatest. Then having sat down, he called the twelve, and
said to them, If any man would be first, he shall be the last
of all, and the servant of all. And he took a child, and
placed him in the midst of them, and holding him in his
arms, said to them. Whosoever shall receive one such child
on my account, receives me; and whosoever shall receive
me, receives not me, but him who sent me.

38. — Then John said to him, Kabbi, we saw one expell-
ing demons in your name, who ibllows not us, and we for-
bade him, because he does not follow us. Jesus answered.
Forbid him not; for there is none that works a miracle in
my name, that can readily speak evil of me. For whosoever
is not against you is for you. For whosoever shall give you
a cup of water to drink on my account, because you are
Christ's; indeed, I say to you, he shall not lose his reward.

42. — But whoever shall ensnare any of the little ones,
who believe in me, it were better for him that a millstone
were fastened to his neck, and that he were thrown into the
sea. Moreover, if your hand ensnare you, cut it ofl'; it is
better for you to enter maimed into life, than having two
hands to go into hell, into the unquenchable fire; where
their worm dies not, and their fire is not quenched. And if
your foot ensnare you, cut it oft*; it is better for you to entei
lame into life, than having two feet to l)e cast into hell, into
the unquenchable fire; where their worm dies not, and tlreir
fire is not quenched. And i f your eye ensnare you, pidl it

Ch. X. MARK. 123

out ; it is better for you to enter one-eyed into the kingdom
of God, than having two eyes to be east into hell fire; where
their worm dies not, and their fire is not quenched. For
every one shall be seasoned with fire; as every sacrifice is
seasoned with salt. Salt is good; but if the salt become
tasteless, with what will you season it? Preserve salt in
yourselves, and maintain peace with one another.

X. — Then he arose and came into the confines of Judea,
through the country ujjon the Jordan. Again multitudes
I'esorted to him; and again, as his custom was, he taught
them.

2. — And some Pharisees came, who, to try him, asked
him. Is it lawful for the husband to divorce his wife? He
answering, said to them, What precept has Moses given you
on this subject? They replied, Moses has permitted us to
write her a bill of divorcement, and dismiss her. Jesus an-
swering, said to them. Because of your untractable disposi-
tion, Moses gave you this j^ermission. But from the begin-
ning, at the creation, God made them a male and a female.
For this reason a man shall leave his father and mother, and
shall adhere to his wife, and they two shall be one flesh.
They are, therefore, not longer two, but one flesh. "What
then God has conjoined, let no man separate.

10. — And, in the house, his disciples asked him anew
concerning this matter. He said to them, Whosoever di-
vorces his wife, and marries another, commits adultery
against her; and if a woman divorce her husband, and mar-
ry another, she conunits adultery.

13. — Then they brought children to him, that he might
touch them; but the disciples rebuked those who brought
them. Jesus perceiving this, was oflended, and said. Allow
the children to come to me, do not hinder them; for of such
is the kingdom of God. Indeed, I say to you, whosoever
will not receive the kingdom of God as a child, shall never
enter it. Then taking them up in his arms, and laying his
hands upon them, he blessed them.

17. — As he Avent out into the road, one came running to
him, who, kneeling, asked him. Good Teacher, what must I
do to inherit eternal life? Jesus answered, Why do you
call me good? Cind alone is good. Do you know the com-
mandments? Do not commit adultery; do not commit mur-
der; do not steal; do not give false testimony; do no in-
jury; honor yoiu" fathei- and mother. The other replied,
Kabbi, I have observed all these (i-om my cliiidliood. Jesus,
looking upon him, loved liini, and said lo him. In one thing,
nevertheless, you are deficient. Go, sell all that you have,

124 MAKK. Ch. X.

.ind give the price to tlie poor, and you shall have treasure
lu heaven; then come, and follow me, cariying the cross.
But he was ti'oul)led at this answer, and went away soitow-
tul; for he had great possessions.

23. — Then Jesus looking around him, said to his disci-
ples. How difficult is it for the wealthy to enter the kingdom
of God! The disciples were astonished at his words; but
Jesus resuming the discourse, said, Children, how difficult
is it for them, who confide in wealth, to enter the kingdom
of God! It is easier for a camel to pass through the eye of
a needle, than for a rich man to enter the kingdom of God.
At this they were still more amazed, and said one to an-
other, Who then can be saved? Jesus looking upon them,
said. To men it is impossible, but not to God; for to God
ail things are possible.

28. — Then Peter took occasion to say. As for us, we have
forsaken all, and followed you. Jesus answering, said, In-
deed, I say to you, there is none who shall have forsaken his
house, or brothers, or sisters, or father, or mother, or wiie,
or children, or lands, ibr my sake and the gospel's; who
shall not receive now, in this world, a hundred fold; houses,
and brothers, and sisters, and mothers, and children, and
lands, with persecutions; and in the future state, eternal
life. But many shall be first, who are last, and last, who are
first.

SECTION yi.

THE EiJ^TRY INTO JERUSALEM.

32.- -AS they were on the road to Jerusalem, Jesus walk-
ing before them, a panic seized them, and they followed him
with terroi'. Then taking the twelve aside, he told them
again what would befall him. Behold, says lie, we are going
to Jerusalem, where the Son of Man shall be delivered to
the chief priests, who will condemn him to die, and deliver
him to the Gentiles, who will mock him, and scourge him.
and spit upon him, and kill him; but the third day he shall
rise again.

35. — Then James and John, the sons of Zebedee, ac-
costed him, saying, Kabbi, we beg you would grant us what
we purpose to ask. He said to them. What would you have
me grant you? They answered. That when you shall have
attained your glory, one of us may sit at your I'ight hand,
and the other at your Icl't. flesus replied. You know not

Ch. XI. MAKK. 125

wliat you ask. Can you drink such a cup as I am to drink;
and imdergo an immersion like tliat which I must undei'go?
They answered, We can. Jesus said to them, You shall in-
deed drink such a cup, as I am to drink, and undergo an im-
mersion like that which I must luulergo: ])ut to sit at my
right hand, and lelt, I can not give, unless to those ibr
whom it is appointed.

41. — The ten hearing this, conceived indignation against
James and John. But Jesus having called them together,
said to them. You know that those who are accounted the
princes of the nations, domineer over them ; and their great
ones exercise their authority upon them; but it must not be
so amongst you. On the contrary, whosoever would be great
amongst you, shall be your servant; and whosoever would
be the chiei", shall be the slave of all. For even the Son of
Man came not to be served, but to serve, and to give his life
a ransom lor many.

•46. — Then they came to Jericho. Afterward, as he Avas
departing thence, with his disciples, and a great crowd, blind
Bartimeus, son of Timeus, who sat by the way-side begging,
hearing that it was Jesus the Nazai'cne, cried, saying, Jesus,
Son of David, have pity upon me! Many charged him to
be silent, but he cried still the^ louder. Son of David, have
pity \i\um me! Jesus stopping, ordered them to call him.
Accordingly they called the blind man, saying to him, Take
courage; arise, he calls you. Then throwing down his man-
tle, he sprang up, and went to Jesus. Jesus addressing
him, said, What do you wish me to do for you? Kabboni,
answered the blind man, to give me my sight. Jesus said
to him. Go; your faith has cured you. Immediately he re-
covered his sight, and folloAved Jesus in the way.

XI. — As they approached Jerusalem, being come as far
as Bethphage and Bethany, near the Mount of Olives; he
sent two of his disciples, and said to them. Go into the vil-
lage opposite you, and just as you enter it, you will lind a
colt tied, on which no man ever rode; loose him, and bring
him. And if any person ask you, AVherefore do yon
this? say, The Master needs him, and he will instantly send
him hither. Accordingly they went, and finding a colt tied
before a door, where two ways met, they loosed him. Some
of the people present said to them, Wherefoi'e do you loose
the colt? They having answei'cd as Jesus had commanded
them, were allowed to take him. Accordingly they brought
the colt to Jesus, on which having laid their mantles, he sat
on him. And many spread their mantles in the way: others
cut down sprays from the trees, and st rowed them in the

126 MAKK. Ch. XI.

way. And they who went before, and they who followed
shouted, saying, Hosanna! blessed be He that comes in the
name of the Lord! Happy be the approaching Reign of our
Father David! Hosanna in the highest Heaven! In this
manner Jesus entered Jerusalem and the temple; where,
aftei' surveying everything* around, it being late, he departed
with the twelve to Bethany.

12. — The next day, when he left Bethany, he was hun-
gry; and observing a fig tree at a distance, lull of leaves,
went to look for fruit on it, for the fig harvest was not yet.
A.nd being come, he found nothing but leaves. Then he
said to it. Henceforth let no man ever eat fruit oflf you. And
his disciples heard him.

15. — Being returned to Jerusalem, he went into the tem-
ple, and drove out them who sold, and them who bought in
the temple, and overturned the tables of the money changers,
and the stalls of them who sold doves; and would sufler no
person to carry vessels through the temple. He also taught
them, saying, Is it not written, "My house shall be called a
house of prayer for all nations?" but you have made it a den
of robbers. And the scribes and the chief priests hearing this,
sought means to destroy him ; for they dreaded him, because
all the multitude admired his doctrine. And in the evening
he went out of the city.

20. — JS^ext morning as they returned, they saw that the
fig tree was dried up from the root. Peter recollecting, said
to him. Rabbi, behold the fig tree, which you devoted, al-
ready withered. Jesus answered. Have faith in God. For
indeed, I say to you. Whoever shall say to this mountain.
Be lifted, and thrown into the sea, and shall not in the least
doubt, but shall believe that what he says shall happen;
whatever he shall command, shall be done for him ; lor which
reason I assm'e you, that what things soever you pray for,
if you believe that you shall obtain them, they shall be yours.

25. — And when you pray, forgive, if you have matter of
complaint against any; that your Father, who is in heaven,
may also forgive you your trespasses. But if you do not for-
give, neither will your Father, who is in heaven, forgive your
trespasses.

27. — Again, they arrived at Jerusalem; and as he was
walking in the temple, the chief priests, the scribes, and the
elders, came and said to him. By what authority do you
these things? and who emjjowered you to do them? Jesus
answering, said to them, I also have a question to ask; an-
swer me, and I will tell you by what authority I do these
things. Was the title which John had to immerse, Irom

Ch. Xn. MAEK. 127

heaven, or from men? Answer me. Tlu;n they argued thus
among- themselves; If we say, From heaven; he will reply,
AVhy, then, did yon not believe hiiny IJut if we say, From
men; we are in danger from the people, who are all eon-
vineed that John was a projjhet. They therefore answering,
said to Jesns, AVe ean not tell. Jesus i-cplied, !N^either do I
tell you by what authority I do these things.

XII. — Then addressing them in parables, he said, A man
planted a vineyai'd, and hedged it about, and dug a plaee for
a wine vat, and built a tower, and having farmed it out, went
abroad. The season being come, he sent a servant to the
husbandmen, to I'eceive his portion of the fruits of the vine-
yard. But they seized him, beat him, and sent him away
I'mpty. Again, he sent to them another servant, whom they
wounded in the head with stones, and sent baek with dis-
grace. He sent another, whom they killed; and of many
more that he sent, some they beat, and some tliey killed.
At last, having an only son, whom he loved, he sent him
also to them; for he said. They will reverence my son. But
those husbandmen said among themselves. This is the heir;
come, let us kill him, and the inheritance will be our own.
Then they laid hold on him, and having thrust him out oi'
the vineyard, they killed him. What, therefore, will the
proprietor of the vineyard do? He will come and destroy
the husbandmen, and give the vineyard to others. Have
you not read this passage of scripture, "A stone which the
builders rejected, is made the head of the corner: this the
Loi'd has perlbrmed, and we l)ehold it with admiration?"
.\nd they desired to have seized him, but were afi-aid of the
multitude; for they knew that he spoke the parable against
them.

SECTION VII.

THE PROPHECY ON MOUNT OLIVET.

13. — THEN the chief priests, the scribes, and the elders,
leaving Jesus, went away, and sent to him certain Pharisees
and Ilerodians, to catch him in his words. These coming;
up, said to him, Kabbi, we know that you are npi-ight, and
stand in awe of none; for you resjjcct not the person of men.
l)ut teach the way of God faithfully. Is it lawful to give
ti-ibute to Cesar, or not? Shall we give, or shall we not
give? He, perceiving their artifice, answered. Why Avould
you entangle me? Bring me a denarius, that I may see it.

128 MAKK. Ch. XII

Wlien they had brought it, he asked them, Whose is this
iiuaye and inscription? They answered, Cesar's. Jesus re-
pUed, Kender to Cesar that which is Cesar's, and to God
that which is God's. And they wondered at him.

18. — Then Sadducees came to him, who say that there is
no future Ufe, and proposed this question : Rablji, Moses has
enacted, that if a man's brother die, survived by a wife
without children, he shall marry the widow, and raise issue
to his brother. Now there were seven brothers. The first
took a wife, and dying, left no issue. The second married
her, and died; neither did he leave any issue; so did also
the third. Thus all the seven married her, and left no issue.
Last of all, the woman also died. At the resurrection,
therefore, when they are risen, to which of the seven will
she belong; lor she has been the Avife of them all? Jesus
answering, said to them, Is not this the source of your er-
ror, your not knowing the scriptui'es, nor the power of God ?
For there will be neither marrying, nor giving in mai-riage,
among them who rise from the dead. They will then re-
semble the angels. But as to the dead, that they are raised,
have you not read in the book of Moses, how God spoke to
him in the bush, saying, " I am the God of Abraham, and
the God of Isaac, and the God of Jacob." God is not a
God of the dead, but of the living. Therefoi e you greatly
err.

28. — A scribe, who had heard them dispute, perceiving
the justness of his reply, came to him, and proposed this
question: Which is the chief commandment of all? Jesus
answered. The chief of all the commandments is, " Heark-
en, Israel, the Lord is our God. The Lord is one:" and,
" You shall love the Lord your God with all your heart, and
with all your soul, and with all your mind, and with all your
strength." This is the first commandment. The second re-
sembles it: "You shall love your neighbor as yourself."
There is no commandment greater than these. The scribe
replied. Truly, Rabbi, yon ha\e answered well. There is
one, and only one; and to love him with all the heart, and
with all the spirit, and with all the soul, and with all the
strength; and to love one's neighbor as one's self, is more
than all burnt offerings and sacrifices. Jesus observing
how pertinently he had answered, said to him. You are
not far from the kingdom of God. After that, no person
ventured to put questions to him.

35. — As Jesus was teaching in the temple, he asked
them. Why do the scribes assert, that the Messiah must be
a son of David? Yet David, himself, speaking by the Holy

Ch. Xm. MARK. 129

Spirit, says, " The Lord said to my Lord, Sit at my right
hand, until I make your foes your footstool." David him-
self, therefore, calls him his Lord; how then can he be his
son? And the common people heard him with delight.

38. — Further, in teaching, he said to them. Beware of
the scribes, who affect to walk in robes; who love saluta-
tions in pul)lic places, and the principal seats in the syna-
gogues, and the uppermost j^laces at entertainments; who
devour the families of widows, and use long prayers for a
disguise. They shall undergo the severest punishment.

41. — And Jesus sitting opposite the treasury, observed
the people throwing money into the treasury : and many
rich persons put in much. Then a poor widow came, who
threw in two mites, (which make a farthing.) Jesus having
called his disciples, said to them. Indeed, I say to you, that
this ])0()r widow has given more than any of those who have
thrown into the treasury; for they all have contributed out
of their superfluous stores; whereas she has given all the
little that she had — her whole living.

XIIL — As he was going out of the temple, one of his
disciples said to him. Rabbi, look what prodigious stones
and stately buildings are here! Jesus answering, said to
him. You see these great buildings. They shall be so razed,
that one stone will not be leit upon another.

3. — Afterward, as he was sitting on the Mount of Olives,
opposite the temple, Peter, and James, and John, and An-
di-ew, asked him privately, Tell us, when will this hap})cn?
and what will be the sign, when all this is to be accom-
l)lisl)cd? Jesus answering them, took occasion to say, Take
lieed that no man seduce you; lor many will assume my
charactci', saying, I am the person, and will seduce many.
But when you hear of wars and rumors of wars, be not
alarmed; for this must happen, but the end is not yet.

8. — For nation will rise against nation, and kingdom
against kingdom; and there will be earthquakes in smidry
places, and there will be famines and conn)iotions. These
are the prelude of woes. But take heed to yourselves; lor
they will deliver you to councils; and you will be beaten in
the synagogues, and brought belbre governoi-s and kings for
my sake, to bear testimony to them. The good tidings,
however, must first be ])ublished among all nations. But
when they conduct you, to deliver you u[), have no anxiety
l)elbreiiand, nor premeditate what you shall speak: but
whatever shall be suggested to you in that moment, sjieak;
!br it is not yon that shall sjicak, but the Holy Spirit. Then
liu' brother will deliver uj) tin- lnother to death; and the
9

130 MARK. Ch. XIII.

father the child; and children will arise against their parents,
and procure their death. And on my account you shall be
universally hated; but the man who perseveres to the end,
shall be saved.

14. — But when you shall see standing on forbidden
ground, the desolating abomination, (reader, attend!) then
let those in Judea flee to the mountains; and let not him
who shall be on the roof, g'O down into the house, nor enter
it, to carry anything out of his house: and let not him who
shall be in the field, turn back to fetch his mantle. But alas
for the women with child, and for them who give suck in
those days! Pray, then, that your flight happen not in the
winter; because there shall be such affliction in those days,
as has not been before, from the beginning of the world,
which God created, nor shall be ever after. Had the Lord
assigned it a long duration, no soul could escape; but for
the sake of the people whom he has elected, he has made its
duration the shorter.

21. — Then if any one shall say to you, Lo! the Messiah
is here, or Lo! he is yonder, believe it not. For false Mes-
siahs'and false prophets will arise, who will perform wonders
and prodigies, in order to impose, if possible, even on the
elect. Be you, therefore, upon your guard: remember, I
have warned you of everything.

24. — But in those days, after that affliction, the sun shall
be darkened, and the moon shall withhold her light, and the
stars of heaven shall fall; and the powers which ai'e in hea-
ven shall be shaken. Then they shall see the Son of Man
coming in the clouds with great power and glory. Then he
will send his messengers, and assemble his elect from the
four quarters of the world, from the extremities of heaven
and earth.

28. — Learn now a similitude fi'om the fig tree. When
its branches become tender, and put forth leaves, you know
that the summer is nigh. In like manner, when you shall
see these thing's happen, know that he is near, even at the
tloor. Indeed, I say to you, that this generation shall not
pass, till all these things be accom})lished. For heaven and
earth shall fail: but my words shall not fail.

.32. — But of that day, or of that hour, knows none, (not
the angels; no. not the Son,) but the Father. Be circum-
spect, be vigilant, and pray; for you know not when that
time will be. When a man intends to travel, he leaves his
household in charge to his servants, assigns to every one his
task, and orders the porter to watch. Watch you, thero-
foi-e: for you know not when the master of the house will

Ch. XIV. MARK. 131

letm'n, (whether in the evening, or at midnight, or at cock-
crowing, or in the morning;) lest coming suddenly, he find
you asleep. Now, what I say to you, I say to all, Watch.

SECTION VIII.

THE LAST SUPPER.

XrV. — AFTER two days was the feast of the passover,
and of unleavened bread. And the chief priests and the
scribes were contriving how they might take Jesus by sur-
prise, and kill him. They said, however. Not during the
festival, for fear of an insurrection among the jjeople.

3. — Now being at table in Bethany, in the house of Si-
mon./brmerZi/ a leper, there came a woman, who had an ala-
baster box of the balsam of spikenard, which was very
costly: and she broke open the box, and poured the liquor
upon his head. There were some present, who said with in-
dignation. Why this profusion of the balsam? For it could
have been sold for more than three hundred denarii, which
might have been given to the poor. And they murmured
against her. But Jesus said. Let her alone. Why do you
molest her? She has done me a good office. For you will
have the poor always amongst you, and can do them good
whenever you please; but me you will not always have. She
has done what she could. She has beforehand embalmed my
body for the funeral. Indeed, I say to you, in whatsoever
corner of the world the glad tidings shall be i)roclaimed,
what this woman has now done, shall be mentioned to her
honoi-.

10. — Then Judas Iscariot, one of the twelve, repaired to
the chief priests, to betray Jesus to them. And they lis-
tened to him with joy, and promised to give him money.
Al'terward he sought a favorable opportunity to deliver
him up.

12. — Now the first day of unleavened bread, when the
passover is sacrificed, his disciples said to him. Whither
shall we go to prepare for your eating the passover? Then
he sent two of his disciples, saying to them. Go into the
city, where you will meet a man carrying a pitcher of wa-
ter; follow him; and wherever he shall enlei', say to the
mastei' of the house, The 'l^eacher says, Whei'e is the guest
ehaml)er, in which I may cat the passover witli my disciples?
And he will show you a large upper room ready lurnished.
There pnipare lor us. Accordingly his disciples went away,

132 MARK. Ch. XIY.

iuid being come into the city, found everything as he had
told them, and prepared the passover.

17. — In the evening he went thither with the twelve. As
they were at table eating, Jesus said, Indeed, I say to
you, that one of you who eats with me, will betray me.
\jpon this they became very sori'owful; and asked him, all
of them, one after another, Is it I? He answering, said to
them, It is one of the twelve ; he who dips his morsel in the
dish with me. The Son of Man departs in the manner fore-
told in the scripture concerning him; but alas for that man!
by whom the Son of Man is betrayed: it had been better
for that man never to have been born.

22. — While they were at supper, Jesus took bread, and
after the blessing, broke it, and gave it to them, saying,
Take; this is my body. Then he took the cup, and having
given thanks, gave it to them; and they all drank of it.
And he said to them, This is my blood, the blood of the new
institution, shed for many. Indeed, I say to you, that 1
will drink no more of the product of the vine, till that day
when I shall drink it new in the kingdom of God. And
after the hymn, they went to the Mount of Olives.

27. — And Jesus said to them. This night I shall prove a
stumbling stone to you all; for it is written, "I will smite
the Shepherd, and the sheep shall be dispersed." l^ever-
theless, after I am raised again, I will go before you to Gal-
ilee. Peter then said to him. Though they all should stum-
ble, I never will. Jesus answeied him. Indeed, I say to you,
that to-day, this very night, before the cock crow twice,
even you will disown me thrice. But Peter insisted on it,
adding, Although I should die with you, I will never disown
you. And all the rest said the same.

32. — Then they came to a place named Gethsemane,
where he said to his disciples, Stay here while I pray. And
he took with him Petei", and James, and John, and being
seized with grief and hon-or, said to them. My soul is over-
whelmed with a deadly anguish; tarry here and watch. And
going a little before, he threw himself on the ground, and
prayed that, if it were possible, he might be delivered from
that hour, and said, Abba, (that is, Father,) all things ai-e
possible to thee; take this cup away from me; yet not what
I would, but what thou wilt. Then he returned, and find-
ing them asleep, said to Peter, Simon, do you sleep? Could
you not keep awake a single hour? "Watch and pray, that
you be not overcome by temjrtation : the spirit indeed is
willing, but the flesh is weak. Again, he retired and prayed,
u.sing the same words. When he returned, he again found

Ch. XIY. MAEK. 133

them sleeping; for their eyes were overpowered, and they
knew not what to answer him. A third time he came, and
said to them. Do you now sleep, and lake yom- rest? All
is over: the hour is come: and the Son of Man is delivered
into the hands of sinners. Arise. Let us be going. Lo!
he who betrays me is draAving near.

43. — Immediately, before he had done speaking, appeared
Judas, one of the twelve, with a great multitude armed with
swords and clubs, who were sent by the chief priests, the
scribes, and the elders. !Now the betrayer had given them
this signal: The man whom I shall kiss, is he; seize him,
and lead him away safely. He was no soonei- come, than
accosting Jesus, he said. Rabbi, Rabbi, and kissed him.
Then they laid hands on him, and seized him. But one of
those who were present, drew his sword, and smiting the
high priest's servant, cut ofl' his ear. Then Jesus address-
ing them, said, Do you come with swords and clubs to ap-
prehend me, like people in pursuit of a robber? I was daily
amongst you, teaching in the temple, and you did not arrest
me. But in this the scriptures are accomplished. Then
they all forsook him and fled.

51. — I^ow there followed him a youth, who had only a
linen cloth wrapped about his body; the soldiers having
laid hold of him, he lelt the cloth, and fled from them
naked.

SECTIOlSr IX.

THE CRUCrpiXION.

53. — THEN" they took Jesus away to the high priest, with
whom all the chief priests, the elders, and the scribes, were
convened. And Peter followed him at a distance, as far as
the court of the high priest's house, and sat there with the
officers, warming himself at the fire.

55. — Meanwhile, the chief priests, and all the Sanhe-
drim, sought for evidence against Jesus, in order to con-
demn him to die, but found none: for many gave false testi-
mony against him, but their testimonies were insiifticient.
Then some arose, who testified falsely against him, saying,
We heard him say, I will demolish this teni|)lc made with
hands, and in three days will build another without hands.
But even here their testimony was defective. Then the high
priest, standing u]) in the midst, interrogated Jesus, saying,
Do yon answer nothing to what these men testify against

134 MAEK. Ch. XY.

you? But he was silent, and gave no answer. Again, the
high priest interrogating liim, said, Ai'e you the Messiah,
the Son of the blessed One? Jesus answered, I am; nay, yon
shall see the Son of Man sitting at the right hand of the
Almighty, and coming in the clouds of heaven. Then the
high ])riest rent his garments, saying. What farther need
have we of witnesses? You have heard the blasphemy.
What is your opinion? And they all pronounced him wor-
thy of death. Then some began to spit on him; others to
cover his face and buifet him, saying to him. Divine who it
is. And the officers gave him blows on the cheeks.

66. — InTow Peter being below in the court, one of the
maid servants oi" the high priest came thither, who seeing
Peter warming himself, looked on him, and said, You also
were with the I^^azarene Jesus. But he denied, saying, I
know him not: nor do I understand what you mean. Im-
mediately he went out into the portico, and the cock crew.
The maid seeing him again, said to the bystanders, This is
one of them. Again he denied. And a little after, those
who were present said to Peter, You are certainly one of
them ," for you are a Galilean, your speech shows it. Upon
this he affirmed, with imj)recations and oaths, that he did
not know the man of whom they spoke. The cock crew the
second time : and Peter recollected the word which Jesus had
said to him. Before the cock crow twice, you will disown me
thrice. And reflecting upon this, he wept.

XY. — Early in the morning, the chief priests, with the
elders, the scribes, and all the Sanhedrim, after consulting
together, bound Jesus, carried him away, and delivered him
to Pilate.

2. — Pihite, asking him, said. You are the king of the
Jews? He answered. You say right. Now the chief priests
accused him of many things. Again Pilate asked him, say-
ing. Do you answer nothing? Observe how many crimes
they arraign you for. But Jesus answered no more, inso-
much that Pilate was astonished.

6. — Now, at the festival, he always released to them any
one prisoner, whom they desired. And there was one Ba-
rabbas, that had been imprisoned with his seditious asso-
ciates, who in their sedition had committed murder. And,
with clamor, the multitude demanded of Pilate, what he used
to grant them. He answered tliem, saying. Shall I release
to you the king of the Jews? (For he knew that through
envy, the chief priests had dcHvered him u]).) But the chief
priests incited the multitude to insist on the release of Ba-
rabbas, in preference to Jesus. Pilate again interposed,

Ch. XY. MAEK. 135

sayiug, What then would you have me to do with hitn whom
you call king- oi" the Jews? They cried, Ci'ucify him. Pi-
late asked them, Why? What evil has he done? But they
cried the more vehemently. Cruelly him. Then Pilate, de-
sirous to gratily the crowd, released Barabbas to them; and
having caused Jesus to be scourged, delivered him up to be
crucified.

16. — And the soldiers brought him into the hall called
])retorium, where, having convened all the band, they ar-
rayed him in purple, and crowned him with a wreath oC
thorns, and saluted him, saying, Hail, King- of the Jews!
Then they struck him on the head with a reed, and spit upon
him, and paid him homage on their knees. And when they
had mocked him, they stripped him of the purple, and
dressed him in his own clothes, and took him away to be
crucified.

21. — And they constrained one Simon, a Cyrenian, who
passed by, in coming from the country, the father of Alex-
ander and Rufus, to carry the cross. And they broug-ht him
to Golgotha, (that is to say. The Place of Skulls,) where
they gave him wine to ilrink, mingled with myrrh, which he
would not receive. When they had nailed him to the cross,
they parted his garments, dividing by lot what every man
should take. Now it was the third hour, when they nailed
him to the cross. And the inscription, bearing the cause of
his death, was in these words, THE KING OF THE
JEWS. They likewise crucified two robbers with him, one
at his right hand, and the other at his left. And that scrip-
ture was fulfilled, which says, " He was ranked with male-
factors."

29. — Meanwhile, they who passed by reviled him, shak-
ing their heads, and saying, Ah! you who could demolish
the temple, and ri'l)uild it in three days! save yourself, and
come down from the cross! The chief priests likewise, with
the scribes, deriding him, said among themselves. He saved
others; can not he save himself? Let the Messiah, the
King of Israel, descend now from the cross, that we may
see and believe! Even those who were crucified with him,
reproached him.

33. — Now li'om the sixth hour until the ninth, darkness
covered all the land. At the ninth hour, Jesus cried aloud
saying, Eloi, Eloi, lama sabacthani! which signifies, My
God, My («()(1, why hast thou forsaken me! Some who were
present, hearing this, saiil. Hark! he calls Elijah. One at
the same time ran, and dip|)ed a sponge in vinegar, and
having fastened it to a stick, presented it to him to drink,

136 MARK. Ch. XYI,

saying, Let alone, we shall see whether Elijah will come
to take him down. And Jesus sending forth a loud cry,
expired.

38. — Then was the vail of the temple rent in two, from
top to bottom. And the centurion, who stood opposite him,
observing that he expired with so loud a cry, said. Surely
this man was a son of a god.

40. — There were women also looking on at a distance,
amongst whom were Mary the Magdalene, and Maiy the
mother of James the younger, and . of Joses and Salome,
(these had followed him, and served him, when he was in
(jralilee,) and several others, who came with him to Jeru-
salem.

SECTION X.

THE RESUERECTION.

42. — WHEIST it was evening, (because it was the prepa-
ration, that is, the eve of the Sabljath,) Joseph of Ariiiiathea,
an honorable senator, who himself also expected the Reign
of God, taking courage, repaii-ed to Pilate, and begged tin',
body of Jesus. Pilate, amazed that he was so soon dead,
sent for the centurion, and asked him whether Jesus hatl
been dead any time. And being informed by the centurion,
he granted the body to Joseph; who having bought linen,
and taking Jesus down, wi'apped him in the linen; and laid
him in a tomb, hewn out of the rock, and rolled a stone to
the entrance. Now Mary the Magdalene, and Mary tJie
mother of Joses, saw where he was laid.

XVI. — When the Sabbath was past, Mary the Magda-
lene, Mary the mother of James, and Salome, bought spices,
that they might embalm Jesus. And early in the morning,
the first day of the week, they came to the tomb about sun-
rise. And they said among themselves. Who will roll away
the stone for us from the entrance of the tomb? (for it was
very large.) But when they looked, they saw that the stone
had been I'olled away. Then entering the tomb, they beheld
a youth sitting on the right side, clothed in a white robe,
and they were frightened. But he said to them. Be not
ii'ightened; you seek Jesus the Nazarene, who was cruci-
fied. He is risen, he is not here: l^ehold the place where
they laid him. But go, say to his disciples, and to Peter,
He is gone before you to Galilee; where you shall see him,
as he told you. The women then getting out, fled from the

Cn. XVI. MAKK. 137

tomb, seized with trembling and consternation; but said
nothing to any one, they were so terrified.

9.— Jesus having arisen early the first day of the week,
appeared first to Mary the Magdalene, out of whom he had
cast seven demons. She went and infoi-med those who had
attended hiin, Avho were in afiliction and tears. But when
they heard that he was alive, and had been seen by her, they
did not believe it.

12. — Afterward he appeared in another form to two of
them, as they traveled on foot into the country. These be-
ing returned, intbrmed the other disciples, but neither did
they believe them.

14. — At length he appeared to the eleven, as they were
eating, and reproached them with their incredulity and ob-
stinacy, in disbelieving those who had seen him after his
resurrection. And he said mito them. Go throughout all
the world, proclaim the glad tidings to the whole creation.
He who shall believe, and be immersed, shall be saved; but
lie who shall not believe, shall be condemned. And these
miraculous powers shall attend the believers: — In my name
they shall exjjel demons. They shall speak languages un-
known to them belbre. They shall handle serpents with
t^afety. And if they drink poison, it shall not hurt them.
They shall cui'e the sick by laying their hands upon them.

19. — Now, after the Lord had spoken to them, he was
taken up into heaven, and sat down at the right hand of
(iod. As for them, they went out and proclaimed the
tidings everywhere, the Lord co-operating with them, and
confirming their doctrine by the miracles with which it was
accompanied.

138 LUKE. Ch. L

THE

TESTIMONY

LUKE,

THE EVANGELIST.

[FIRST PUBLISHED IN GREECE, A.D. rA.]

LUKE'S PREFACE.

( - -FOEASTMUCH as many h.ive undeitnken to compose a narrative of those
things, which have beeu accomplished amongst us, as they, who were
from the beginning, eye-witnesses, and afterward ministers of the word,
dclii'ered them to us; I have also determined, having exactly traced
everything from the first, to write a particular account to you, most ex-
cellent Theophilus ; that you may know the certainty of those matters
wherein you have been instructed.

SECTION" I.

THE ANNUNCIATION.

5. — IN the days of Herod, king of Judea, there was a
priest named Zacharias, of the course of Abijah; and his
wife, named Elizabeth, was of the daug-hters of Aaron.
They were both righteous before God, blameless observers
• •fall the Lord's commandments and ordinances. And they
liad no child, Ijecause Elizabeth was barren, and they were
both advanced in years.

8. — Now when he came to officiate as priest in the ordci'
uf his course, it fell to him by lot, according to the custom
of the priesthood, to ofi'cr incense in the sanctuary. And
while the incense was burning, the whole congregation were
|)raying without. Then there appeared to him an angel of
the Lord, standing on the right side of the altar of incense.
And Zachai'ias was discomposed at the sight, and in great
terror. l>ut the angel said to him. Fear not, Zacharias; for
your pi-ayer is heard, and Elizabeth your wife shall bear you

Ch. L LUKE. 13r

a son, whom you shall iiaiiic John. He shall be to yon mat-
ter of joy and transport; and many shall rejoice because of
his birth. For he shall be g-reat before the Lord; he shall
not drink wine, nor any fermented liquor; but he shall be
filled with the Holy Spirit, even from his mother's womb.
And many of the sons of Israel he shall bring back to tlie
Lord their God. Moreover, he shall go before him in the
spirit and power of Elijah, to reconcile fathers to their chil-
dren, and, by the wisdom of the righteous, to render the
disobedient a people well disposed for the Lord. And Zacli-
arias said to the angel, How shall I know this: for I am an
old man, and my wife is advanced in years? The angel an-
swering, said to him, I am Gabriel, who attend in the pres-
ence of God, and am sent to tell you this joyful news. But
know that you shall be dumb, and shall not i-ecover your
speech, till the day when these things happen, because you
have not believed my words, which shall be fulfilled in due
time.

21. — Meanwhile, the people waited for Zacharias, and
wondered that he staid so long in the sanctuary. But when
he came out, he could not speak to them; and they per-
ceived that he had seen a vision in the sanctuary; for he
made them understand by signs, and remained speechless.
And when his days of ofiiciating were expired, he returned
home. Soon aftei-, Elizabeth his wife conceived, and lived
in retirement five months, and said, The Lord has done this
for me, purposing now to deliver me from the reproach I lay
under among men.

26. — jS'ow, in the sixth month, God sent Gabriel his an-
gel, to iN'azareth, a city of Galilee; to a virgin betrothed to
a man called Joseph, of the house of David, and the virgin's
name was Mary. When the angel entered, he said to her,
Hail, favorite of heaven! the Lord be with you, happiest of
women! At his appearance and words, she was perplexed,
and revolved in her mind what this salutation could mean.
And the angel said to her. Fear not, Mary, for you have
fomid favor with God. And behold, you shall conceive and
bear a son, whom you shall name Jesus. He shall be gri'at.
and shall be called the Son of the Highest. And the Lord
God will give him the throne of David his Father. And
he shall rei^n over Ihe house of Jacob forcvei-: his reiyii
siiall never end. Tlicn said Mary to the angel, Ilow shall
this be, since I have no intercourse with man? The angel
answering, said to her. The Holy Spirit will descend U])(>n
you, and the power ol" the Higlu-sl will overshadow you;
therefore the holy progeny shall be called the Son of God.

140 LUKE. Ch. J.

And lo! your cousin Elizabeth also has conceived a son in
her old age; and she who is called barren, is now in her sixth
month; for nothing is impossible with God. And Mary
said, Behold the handmaid of the Lord. Be it to me ac-
cording to your word. Then the angel departed.

39. — In those days Mary set out, and traveled expedi-
tiously into the hill country; to a city of Judah; where hav-
ing entered the house of Zacharias, she saluted Elizabeth.
As soon as Elizabeth heard Mary's salutation, the bal>c
leaped in her womb ; and Elizabeth was filled with the Holy
Spirit, and cried with a loud voice. You are the most blessed
of women, and blessed is the fruit of your womb. But how
have I deserved this honor, to be visited by the mother of
my Lord! for know, that as soon as the sound of your salu-
tation reached my ears, the babe leaped in my womb for joy.
And happy is she who believed that the things which the
Lord has promised her, shall be performed.

46. — Then Mary said, My soul magnifies the Lord, and
my spirit rejoices in God my Saviour; because he has not
disdained the low condition of his handmaid; for henceforth,
all posterity will pronounce me happy. For the Almighty,
whose name is venerable, has done wonders for me. His
mercy on them who fear him, extends to generations of gen-
erations. He displays the strength of his arm, and dispels
the vain imaginations of the proud. He pulls down poten-
tates Irom their thrones, and exalts the lowly. The needy
he loads with benefits; but the rich he spoils of everything.
He supports Israel his servant, (as he promised to our
fathers,) ever inclined to mercy toward Abraham and his
race. And Mary, after staying with Elizabeth about three
months, retui'ned home.

SECTION II.

THE NATIVITY.

57. — WHE^N" the time for Elizabeth's delivery was come,
she brought forth a son; and her neighbors and relations
who heard that the Lord had shown her great kindness, re-
joiced with her. And, on the eighth day, when they came
to the circumcision of the child, they would have him called
by his lather's name, Zacharias. And his mother interposed,
saying, No; but he shall be called John. They said to her
There is none of your kindred ol' that name. They, there-
fore, asked his father by signs, how he would have hins

Ch. n. LUKE. 141

called. He, having demanded a table-book, wrote xipon it,
His name is John, which sni-prised them all. And his month
was opened directly, and his tongue loosed. And he spoke,
praising God. Now all in the neighborhood wei'e struck
with awe; and the fame of these things spread throughout
all the hill country of Judca. And all who heard these
things, pondering them in their hearts, said, What will th.is
child hereafter be? And the hand of the Lord was with
him.

67. — Then Zacharias, his father, being filled with the
Holy Spirit, prophesied, saying, Blessed be the Lord, the
God of Israel, because he has visited and redeemed his peo-
ple; and (as anciently he promised by his holy prophets)
has raised a Prince for our deliverance in the house of Da-
vid his servant; for our deliverance from our enemies, and
from the hands of all who hate us; in kindness to oiu" fore-
fathers, and remembrance of his holy institution; the oath
which he swore to our fiither Abraham, to grant to us, that
being rescued out of the hands of our enemies, we might
sei've him boldly, in i^iety and uprightness all our days. And
you, child, shall be called a projthet of the Most High; for
you shall go before the Lord, to prepare his way, by giving
the knowledge of salvation to his people, in the remission
of their sins, through the tender eoni])assion of oui- God,
who has caused a light to spring from on high to visit us, to
enlighten those who abide in darkness and in the shades of
death; to direct oiu" feet into the way of peace.

80. — Meantime the child grew, and acquired strength of
mind, and continued in the deserts, until the time when he
made himself knoAvn to Israel.

II. — About that time, Cesar Augustus issued an edict,
that all the inhabitants of the empire should be registered.
(This first register took effect, when Cyrenius was president
of Syria.) When all went to be registered, every one to his
own city, Joseph also went fi'om Nazareth, a city of Gali-
lee, to a city of David in Judca, called Bethlehem, (for he
was of the house and lineage of David,) to be registered,
with Mary, his betrothed wife, who was pregnant. While
they were there, the time came, that she should be delivered.
And slu brought forth her flrst born son, and swathed him,
and laid him in a mangei", because there was no room for
them in the house allotted to strangers.

8. — Now there were slic[)herds in the fields in that coun-
try, who tended theii- flocks by turns through the night
watches. On a sudden, an angel of the Lord stood by
them, and a divine glory encompassed them with light, and

142 TiUKE. Ch. n.

they were frightened exceedingly. But the angel said to
them, Fear not; for lo! I hring you good tidings, which
shall prove matter of great joy to all the people; because
to-day is born to you in the city of David, a Saviour, who
is the Lord Messiah. And by this you shall know him; you
shall find a babe in swaddling bands, lying in a manger.
Instantly the angel was attended by a multitude of the
heavenly host, who praised God, saying. Glory to God in
the highest heaven, and on earth peace, and good will amongst
men !

15. — And when the angels returned to heaven, having
left the shepherds, these said one to another, Let us go to
Bethlehem, and see this which has happened, of which the
Lord has informed us. And hastening thither, they found
Mary and Josejih with the babe, Avho lay in the manger.
When they saw this, they published what had been imparted
to them, concerning this child. And all who heard it, won-
dered at the things told them by the shepherds. But Mai-y
let none of these things escape unobserved, weighing every
circumstance within herself. And the shepherds returned,
glorifying and praising God, for all that they had heard and
seen, agreeably to what had been declared to them.

21. — On the eighth day, when the child was circumcised,
they called him Jesus, the angel ha^i^g given him that
name, before his mother conceived him.

22. — And when the time of their i)urification was ex-
pired, they carried him to Jerusalem, as the law of Moses
appoints, to present him to the Lord; (as it is written in the
law of God, "Every male, who is the first born of his
mother, is consecratetl to the Lord:") and to offer the sacri-
fices enjoined in the law, a pair of turtle doves, or two young
pigeons.

25. — Kow there was at Jerusalem a man named Simeon,
a just and a religious man, who expected the consolation of
Israel; and the Holy Spirit was upon him, and had revealed
to him, that he should not die, until he liad seen the Lord's
Messiah. This man came, guided by the Spirit, into the
temple. And when the parents brought in the child Jesus,
to do for him what the law rcfpiired, he took him into his
arms, and blessed God, and said, JSTow, Lord, thou dost in
])eace dismiss thy servant, according to thy word; for my
eyes have seen the Saviour, whom thou hast provided in the
sight of all the world, a luminary to enlighten the nations,
and to be the glory of Israel thy ])eoi)le. And Joseph, and
the mother of Jesus heard, with admiration, the things
spoken concerning him. And Simeon blessed them, and

On. n. LUKE. 143

said to Mary his mother, This child is destined for the fiill
and the rise of many in Israel, and to serve as a mark foi
contradiction; (yes, your o^vn sonl shall be pierced as with
a javelin;) that the thoughts of many hearts may be dis-
closed.

36. — There was also a prophetess, Anna, daughter oi'
Phanuel, of the tribe of Asher, in ad^•anced age, who had
li\ed seven years with a husband, whom she married when
a virgin; and being now a widow of about eighty-lour
years, departed not fi'om the temple, but served God in
pi-ayer and fasting night and day ; she also coming in at that
instant, gave thanks to the Lord, and spoke concerning
Jesus to all those in Jerusalem who expected redemption.

39. — After they had performed everything required by
the law of the Lord, they i-eturned to Galilee, to their own
city ]Nazareth. And the child grew, and acquired strength
of mind, being- filled with wisdom, and adorned with a divine
gracefulness.

SECTION in.

THE IMarERSION.

41. — IfOW, the parents of Jesus went yearly to Jerusa-
lem at the feast of the passover. And when he was twelve
years old, they having gone thither, according to the usage
of the festival, and reinaincd the customary time; being on
their return, the child Jesus staid behind in Jerusalem, and
neither Joseph nor his mother knew it. They supposing
him to be in the company, went a day's journey, and then
sought him among their i-elations and acquaintance; but not
finding him, they returned to Jerusalem, seeking him. And
alter three days they found him in the temple, sitting among-
the doctors, both hearing them, and asking them questions.
And all who heard him, were amazed at his understanding
and answers, and they beheld him with astonishment. And
his mother said to him, Son, why have you tn ated us thus?
liehold, your fathei- and I have sought yon with sorrow.
He answered, AV^iiy did you seek me? Did you not know
that I must be in the courts of my Father? lint tliey did
not comprehend his answer.

51. — And he returned with them to Xazareth, and was
subject to them. And his mother treasm-eil up nil these
things in her memory. And Jesus advanced in wisdom and
stature, and in power with God and man.

144 LUKE. Ch. riL

in. — ^NTow in the fifteenth year of the reign of Tiberius,
Pontius Pilate being procurator of Judea, Herod tetrarch
of Galilee, Philip, his brother, tetrarch of Iturea, and the
province of Trachonitis, and Lysanias tetrarch o-f Abilene;
in the high priesthood of Annas and Caiaphas, the word of
God came to John the son of Zacliarias, in the wilderness.
And he went through all the country along the Jordan, pub-
lishing the immersion of reformation lor the remission of
sins. As it is written in the book of the Prophet Isaiah,
" The voice of one proclaiming in the wilderness. Prepare a
way for the Lord, make for him a straight passag-e. Let
every valley be filled, every mountain and hill be leveled;
let the crooked roads be made straight, and the roug'h ways
smooth, that all flesh may see the salvation of God." Then
said he to the multitudes, who flocked out to be immersed
by him, Ofispring of vipers, who has prompted you to flee
from the impending vengeance? Produce, then, the proper
fruits of reformation; and say not within yom-selves, We
have Abraham for a father; for I assure you, that of these
stones God can raise children to Abraham. And even now
the ax "lies at the root of the trees. Every tree, therefore,
which produces not good fruit, is cut down, and thrown into
the fire.

10. — Upon this, the multitude asked him. What must we
do then? He answered, Let him who has two coats, impart
to him who has none; and let him who has victuals do the
same. There came also publicans to be immersed, who said.
Rabbi, what must wc do? He answered. Exact no more than
what is appointed you. Soldiers likewise asked him, And
what must we do? He answered, Injure no man, either by
violence, or false acciisation, and be content with yoin- al-
lowance.

15. — As the people were in suspense concerning John,
every man imagining within himself that he might be the
Messiah, John addressed them all, saying, I, indeed, im-
merse in water; but one mightiei- than I comes, whose shoe-
latchet I am not worthy to untie; he will immerse you in the
Holy Spirit and fire; his winnowing shovel is in his hand,
and he will thoroughly cleanse his grain; he will gather the
wheat into his granary, and consume the chafi" in unquench-
able fire. And with many other exhortations, he published
the good tidings to the people.

19. — But Herod, the tetrarch, having been reproved by
him, on account of Herodias, his brother's wife, and for all
the crimes which Hei'od had committed, added this to the
number, that he confined John in prison.

Ch. IV. LUKE. 145

21. — J^ow when John immersed all the people, Jesus was
likewise immersed; and while he prayed, the heaven was
opened, and the Holy Spirit descended u})on him in a bodily
lorm, like a dove; and a voice came iWmi heaven, which said,
Thou art my Son, the beloved; in thee I delight. Now
Jesus was himself about thirty yeai's in subjection, being
(as was supposed) a son of Joseph, son of Heli, son of Mat-
that, son ol' Levi, son of Melchi, son of Janna, son of Jo-
seph, son of Mattathias, son of Amos, son of !Rahum, son
of Esli, son of Nag-g-ai, son of Maath, son of Mattathias,
son of Shimei, son of Joseph, son of Judah, son of Joanna,
son of Reza, son of Zerul)abel, son of Salathiel, son of Neri,
son of Melchi, son of Addi, son of Cosam, son of Elmodam,
son of Er, son of Joses, son of Eliezer, son of Jorim, son
of Matthat, son of Levi, son of Simeon, son of Judah, son
of Joseph, son of Jonan, son of Eliakim, son of Meleah, son
of Mainan, son of Mattatha, son of K^athan, son of David,
son of Jesse, son of Obed, son of Boaz, son of Salmon, son
of Nahshon, son of Aminadab, son of Ram, son of Hezron,
son of Pharez, son of Judah, son of Jacob, son of Isaac, son
of Abraham, son of Terah, son of Nahor, son of Serug, son
of Ragau, son of Peleg, son of Eber, son of Salah, son of
Cainan, son of Arphaxad, son of Shem, son of Noah, son
of Lameeh, son of Methuselah, son of Enoch, son of Jared,
son of Mehalaleel, son of Cainan, son of Enos, son of Scth,
son of Adam, son of God.

rV. — Now Jesus, full of the Holy Spirit, returned from
the Jordan, and was led by the Spirit into the wilderness,
where he continued foi'ty days, and was tempted by the
devil. Having eat nothing all that time, when it Avas ended
he was hungry: and the devil said to him. If thou be God's
Son, command this stone to become bread. Jesus answered
him, saying, It is written, " Man lives not by bread only, but
l)y whatever God pleases." Then the devil, having brought
him to the top of a high mountain, showed him all the king-
doms ol" the world in an instant, and said to him. All this
l)ower and glory I will give thee; for it is delivered to me,
and to whomsoever I will, I give it; if, therefore, thou wilt
worship me, it shall all be thine. Jesus answering, said, It is
written, " T1k)U shall worshij) the Lord thy (iod, and shalt
serve him only." Then he brought him to Jerusalem, and
])lacing him on the battlement oC the temple, said to him.
If thou be (iod's Son, throw thyself down hence; for it is
written, "He will give his angels charge concci-ning thee,
to keep thee; and in their arms they shall uphold thee, Icf'
10

146 LUKE. Ch. rV.

thou dash thy foot against a stone." Jesus answered, It is
said, " Thou shalt not put the Lord thy God to the proof."
When the devil had ended all the temptation, he departed
fi'om him for a time.

sectio:n^ iy.

THE ENTRANCE ON THE MINISTRT.

14. — THEN" Jesus, by the impulse of the Spirit, re-
turned to Galilee, and his renown spread throughout ihe
whole country, and he taught in their synagogues with uni-
versal applause.

16. — Being come to Nazareth, where he had been brought
up, he entered the synagogue, as his ciistom was, on the
Sabbath day, and stood up to read. And they put into his
hands the book of the Prophet Isaiah, and having opened
the book, he found the place where it is written, " The Spirit
of the Lord is upon me, inasmuch as he has anointed me to
publish glad tidings to the poor, to announce liberty to the
captives, and recovery of sight to the blind, to release the
oppressed, to proclaim the year of acceptance with the
Lord." And having closed the book, and retmuied it to the
servant, he sat down. And the eyes of all in the synagogue
were fixed upon him. And he began with saying to them,
This very day, the scripture which you have just now heard,
is fulfilled. And all extolled him; but being astonished at
the gracious words which he uttered, thev said, Is not this
Joseph's son? He said to them. You will doubtless ai)ply
to me this proverb, " Physician, cure yourself." Do as gi-eat
things here in your own country, as we hear you have done
in Capernaum. But in I'act, added he. No prophet was e^(•r
well received in his own country. I tell you of a trutli,
there were many widows in Israel in the days of EUjali,
when heaven was shut up for three years and a half, so that
there was great famine throughout all the land; yet to none
of them was Elijah sent, but to a widow in Sarepta, of Si-
donia. There were likewise many lepers in Israel, in the
chiys of Elisha the prophet; and Naaman the Syrian was
cleansed, but none of those. On hearing this, the whole
synagogue were enraged, and breaking up, drove him out
of the city, and brought him to the brow of the mountain on
which their city was built, that they might throw him down
headlong. But he, passing through the midst of them, went
away.

Cu. V. LUKE. 147

31. — Then he came to Capernaum, a city of Galilee, and
taught them on the Sabbath. And they were struck with
awe at his manner of teaching; for he spoke with authority.

33. — Now there was in the synagogue a man i)ossesse(l
by the spirit of an unclean demon, who roared out, saying,
Ah! Jesus of Nazai-eth, what hast thou to do with us? Art
thou come to destroy us? I know who thou art-: — the Holy
One of God. And Jesus rebuked him, saying, Be silent,
and come out of him. On this, the demon, having thrown
him into the middle of the assembly, came out without
harming him. And they were all in amazement, and saiil
one to another. What does this mean, that with authority
and power he commands the unclean spirits, and they come
out? From that time, his fame was published in every cor-
ner of the country.

38. — When he was gone out of the synagogue, he en-
tered the house of Simon, whose wife's mother had a violent
fever, and they entreated him on her behalf. Jesus, stand-
ing near her, rebuked the fever, and it left her, and she in-
stantly arose, and served them.

40. — After sunset, all they who had any sick, of what-
ever kind of disease, brought them to him; and he, laying
his hands on every one, cured them. Demons also came out
of many, crying out. Thou art the Son of God. But he re-
buked them, and would not allow them to speak, because
they knew that he was the Messiah. When it was day, he
retired into a desert place; and the nniltitude sought him
out, and came to him, and urged him not to leave them; but
he said to them, I must publish the good tidings of the Keign
of God in other cities also, because lor this pui-pose I am
sent. Accoi-diiigly, he made this publication in the syna-
gogues of Galilee.

V. — Now it happened, as he stood by the lake Gennes-
areth, the multitude pressing upon him to hear the word of
(xod; that seeing two barks aground, near the shore, the
(ishermen having landed to wash their nets, he went aboard
one of them, which was Simon's; and, desiring him to put
ofl' a little from the land, sat down, and taught the jseople
out of the bark.

4. — When he had done speaking, he said to Simon,
Launch out into deep water, and let do^vn your nets lor a
draught. Simon answered. Master, we have toiled all night,
and have caught nutliing; nevertheless, at yoiu' word, I will
let down the net. Having done this, they inclosed such a
multitude of fishes, that tlie net bog-an to ])reak. And they
beckoned to their companions, in the other bark, to come

148 LUKE. Ch. V,

and help them. And they came, and loaded both theii' barks,
so that they wei"e near siiikiug-. When Simon Peter saw
tliis, he threw himself at Jesus' knees, saying-. Depart li-om
ine. Lord, foi' I am a sinful man. For the draught of fishes
which they had taken, had filled him and all his companions
with terror, particularly James and John, sons of Zebedee,
who were Simon's partners. And Jesus said to Simon,
Fear not, henceforth you shall catch men. And having
brought their barks to land, they forsook all, and followed
him.

12. — When he was in one of the neighboring cities, a
man covered with leprosy, happening to see him, threw him-
self on his face, and besought him, saying. Master, if you
will, you can cleanse me. Jesus stretching out his hand,
and touching him, said, I will; be you cleansed. That in-
stant his leprosy departed from him. And he commanded
him to tell no person. But go, said he, show yourself to the
priest, and present the offering apjiointed by Moses, for no-
tifying to the people that you are cleansed. Yet so much
the more was Jesus every whei'e talked of, that vast multi-
tudes flocked to hear him, and to be cured by him of their
maladies. And he withdrew into solitary places, and prayed.

17. — One day, as he was teaching, and Pharisees, and
doctors of law, who had come from Jeriisalem, and from
every town of Gralilee and Judea, were sitting by, the power
of the Lord was exerted in the cure of the sick. And, be-
hold, some men carrying on a bed a man afflicted with a
palsy, endeavored to bring him in, and place him before
Jesus ; but finding it impracticable, by reason of the crowd,
they got upon the roof, and let him down through the tiling,
with the little bed, in the midst before him. Jesus perceiv-
ing their faith, said, Man, your sins are forgiven you. On
which the Scribes and the Pharisees reasoned thus. Who is
this that speaks blasphemies? Can any one forgive sins ex-
cept God? Jesus knowing their thoughts, addressed himself
to them, and said. What are you reasoning in your hearts?
Which is easier, to say. Your sins are forgiven you; or to
say. Arise, and walk? But that you may know that the
Son of Man has power on earth to forgive sins. Arise, (said
he to the palsied man,) take up your bed, and return to your
house. That instant he rose in their presence, took up his
bed, and returned home, glorifying God. Seeing this, they
were all struck with amazement and reverence, and glori-
fied God, saying. We have seen wonderful things to-day.

27. — Alter this, he went out, and observing a publican,
aamed Levi, sitting at the toU-offlce, said to him. Follow

Cii. VI. LUKE. 149

me. And he arose, left all, and followed him. And Levi
made him a great entertainment in his own house, where
there was a great company of publicans and othei's, at table
with them. But the Scribes and the Pharisees of the place
murmured, saying to his disciples. Why do you eat and di-ink
with publicans and sinners? Jesus answering, said to them,
It is not the healthy, but the sick, who need a i)liysician.
I am come to call, not the righteous, but sinners, to reform-
ation.

33. — Then they asked him. How is it that the disciple^
of John, and likewise those of the Pharisees, frequently
fast and pray, but yours eat and di-ink? He answered.
Would you have the bridemen fast, while the bridegroom is
with them? But the days will come, when the bridegroom
shall be taken li'om them : in those days they will fast. He
added this similitude, ^o person mends an old mantle with
new cloth; otherwise the new will rend the old; besides, the
old and new will never suit each utber. ]N^o person puts new
wine into old leather buttles; otherwise, the new wine will
burst the bottles, and thus the wine will be spilled, and the
bottles rendered useless. But if new wine be put into new
bottles, both will be preserved. Besides, a man, alter drink-
ing old wine, calls not immediately for new; for he says,
The old is milder.

VI. — On the Sabbath called second prime, as Jesus was
passing through the cornfields, his disciples plucked the ears
of corn, and rubbed them in their hands and eat them. And
some Pharisees said to them. Why do you that which it is
not lawlul to do on the Sabbath? Jesus replying, said to
them, Did you never read what David and his attendants
did, when they were hungry; how he entered the mansion
of God, and took and eat the loaves of the presence, and
gave also of this bi'ead to his attendants; though it can not
be lawfully eat by any but the priests? He added. The Son
of Man is master even of the Sabbath.

(). — It happened also on another Sabl)ath, that he went
into the synagogue and taught; and a man was there whose
right hand was blasted. Now the Scribes and the Pharisees
watched, to see whether he would heal on the Sabbath, that
they might find matter lor accusing him. But he, knowing
their thoughts, said to the man, whose hand was blasted,
Arise, and stand in the middle. And he arose and stood.
Then Jesus said to them, I would ask y<ni, What is it law-
lul to do on the Sabl)alh? Good or ill? "^JV) save, or to de-
stroy? And, looking around on them all, he said to the
man, stretch out youi- hand; and in doing this, his hand was

150 LUKE. Ch. VI.

rendei-ed sound like the other. But they were filled with
madness, and consulted together, what they should do to
Jesus.

SECTION^ V.

THE NOMINATION OF APOSTLES.

12. — IN those days, Jesus retired to a mountain to pray,
and spent the whole night in an oratory. When it ms as day,
he called to him his disciples; and of them he chose twelve,
whom he named Apostles. Simon, whom he also named
Peter, and Andrew, his brother, James, and John, Philip,
and Bartholomew, Matthew, and Thomas, James, son of Al-
pheus, and Simon called the Zealous, Judas, &ro^/ier of James,
and Judas Iscariot, who proved a traitor.

17. — Afterward, Jesus, coming down with them, stoppeil
in a plain, where a company of his disciples, with a vast
multitude from all parts of Judea, Jerusalem, and the mari-
time country of Tyre and Sidon, were come to hear him, and
to be healed of their diseases. Those also who were infestetl
with unclean spirits, came, and were cured. And every one
strove to touch him, because a virtue came from him, which
healed them all.

20. — Then fixing his eyes on his disciples, he said, Happy
you poor, for the kingdom of God is yours! Happy you that
hunger now, foi- you shall be satisfied! Happy you that
weep now, for you shall laugh! Happy shall you be when
men shall hate you, and separate you fro7n their society ;
yes, reproach and defame you, on account of the Son of Man !
Rejoice on that day, and triumph, knowing that your rewai-d
in heaven is gi'eat! for thus did their fathers treat the ])roph-
ets. But ahis, for you rich; for you have received your
comforts! Alas, for you that are full; for you shall hunger!
Alas, for you who laugh now; for you shall mourn and weep!
Alas, when all men shall speak well of you; for so did their
fathers of the false projihets.

27. — But I charge you, my hearers, love your enemies,
do good to them who hate you, bless them who curse you,
pray lor them Avho traduce you. To him who smites you
on one cheek, ])reseiit the other; and from him who takes
your mantle, withhold not your coat. Give to every one
who asks you; and from him who takes away your goods,
do not demand them back. And as you would that nu'ii
should do to you, do you likewise to them. For if you love

Cii. yiT. LUKE. 151

tliose who love yoii, wliat thanks are you entitled to, since
even sinners love those who love them? And if you do
f>-ood to those who do good to yon, what thanks arc yon en-
titled to, since even sinners do the same? And if yoxi lend
to those fi"om whom yon hope to receive, what thanks are
yon entitled to, since even sinners lend to sinners, that they
may receive as much in return! But love your enemies, do
good and lend, nowise despaij-ing; and your reward shall be
great; and you shall be sons of the Most High; for he is
kind to the ungrateful and malignant. Be therefore mer-
ciful, as your Father is merciiul.

37. — Judge not, and you shall not be judged; condemn
not, and you shall not be condemned; release, and you shall
be released; give, and you shall get: good measure, pressed
and shaken, and heaped, shall be poured into your lap; for,
the very measm-e you give to others you yourselves shall
I'eceive.

39. — He also used this comparison: Can the blind guide
the blind? "Will not both fall into a ditch? The disciple is
not above his teacher; bui every finished disciple shall be
as his teacher. And why do you observe the mote in your
brother's eye; but perceive not the splinter in your own eye?
Or how can you say to your brother. Brother, let me take
out the mote which is in your eye, not considering that there
is a splinter in your own eye? Hypocrite, first take the
splinter out of your own eye: then you will see to take out
the mote which is in your brother's eye. That is not a good
tree which yields bad fruit; nor is that a bad tree which
yields good Iruit. For every tree is known by its own fruit.
Figs arc not gathered off thorns; nor grapes off a bramble-
bush. The good man, out of the good treasiu'c of his heart,
Ijrings that which is good: the bad man, out of the bad trea-
sure of his heart, brings that which is bad; for it is out of
the fullness of the heart that the mouth speaks.

46. — But why do you, in addressing me, cry, Master,
Master, and obey not my conmiands! AVhoever comes to
me and hears my precepts, and practices them, I will show
you whom be resembles: he resembles a man Avho built a
house, and digging deep, laid the foundation upon the rock:
and when an inundation came, the torrent broke upon that
house, bnt c-ould not shake it; for it was founded upon the
rock. But he who hears, and does not practice, I'escmbles
a man, who, without laying a foundation, built a house upon
the earth: which, when the toncnl lirokc against it, fell, and
became a great pile of ruins.

VII. — When he had fiin^luil his <liscourse in the audi-

152 LUKE. Cii. VII.

ence of the people, he entered Capernaum. Antl a centuri-
on's servant, who was dear to his master, was sick, and in
danger of dying. And the centurion, having heard con-
cerning Jesus, sent to him Jewish elders, to entreat him to
come and save his servant. When they came to Jesus, they
earnestly besought him, saying, He is worthy of this favor;
for he loves our nation; and it was he who built our syna-
gogue. Then Jesus went with them; and when he was not
tar from the house, the centurion sent friends to him, to say,
Master, trouble not yourself; for I have not deserved that
you should come under my roof; wherefore neither thought
[ myself fit to come into your presence : say but the word,
and my servant will be healed. For even I, who am under
the authority of others, having soldiers under me, say to
one. Go, and he goes; to another. Come, and he comes; and
to my servant, Do this, and he does it. Jesus, hearing these
things, admired him, and turning, said to the multitude
which followed, I assure yoi;, I have not found so great faith
even in Israel. And they who had been sent, having re-
turned to the house, found the servant well, who had been
sick. •

11, — The day following, he went into a city called IS^ain,
accompanied by his disciples, and a great crowd. As he ap-
proached the gate of the city, the people were carrying out
a dead man, the only son of his mother, who was a widow;
and many of the citizens were with her. When the Lord
saw her, he had pity upon her, and said to her. Weep not.
Then he advanced and touched the bier, (the bearers stop-
ping,) and said. Young man, arise, I command you. Then
he who had been dead, sat up, and began to speak, and he
delivered him to his mother. And all present were struck
with awe, and glorified Grod, saying, A great prophet has
arisen among us; and, God has visited his people. And
this report, concerning him, spread throughout Judea, and
all the neighboriug country.

18. — I^ow John's disciples had informed him of all these
things, and he called two of them, whom he sent to Jesus,
to ask him, Are you He who comes, or must we expect an-
other? Being come to him, they said, John the Immerser
has sent us to ask you. Are you He who comes, or must we
ex[ject another? At that very time Jesus was delivering
many from diseases and maladies, and evil spirits, and giv-
ing sight to many, who wei-e blind. And he returned this
answer, Go, and i-eport to John wliat you liave seen and
heard: the blind are made to see, the lame to walk, the deaf
to hear; the leprous are cleansed, the dead are raised, glad

Ch. VIT. LUKE. 153

tidings is brought to the poor. And happy is he to whom I
shall not prove a stumbling block.

24. — When John's messengers were departed, Jesus said
to the multitude, concerning John, What did jon go out
into the wilderness to behold? A reed shaken by the wind?
But what did you go out to see? A man efleminately
dressed? It is in royal palaces that they who wear splendid
apparel, and live in luxury, are found. What then did you
go to see? a prophet? Yes, I tell you, and something supe-
rior to a prophet. For this is he, concerning whom it is
wi'itten, " Behold, I send my messenger before you, who
shall prepare your way." For I declare to you, among those
who are born of women, there is not a greater prophet than
John the Immerser; yet, the least in the Reign of God is
greater than he. All the people, even the publicans, who
heard John, have, by receiving immersion from him, hon-
ored God; whereas, the Pharisees and the lawyers, in not
being immersed by him, have rejected the counsel of God
with legard to themselves.

31. — To what shall I comjjare the men of this genera-
tion? AVhom are they like? They are like children in the
market place, of whom their companions complain, and say.
We have played to you upon the pipe, but you have not
danced; we have sung mournful songs to you, but you have
not wept. For John the Immerser is come, abstaining ii-om
bread and wine; and you say. He has a demon. The Son
of Man is come, using both; and you say. He is a lover of
banquets and wine, an associate of publicans and sinners.
But wisdom is justijBed by all her childi'en.

SECTION VI.

SIGNAL MIRACLES AND INSTRC OTIONS.

36.- -NOW one of the Pharisees asked Jesus to eat will)
him: and he went into the I'liarisee's house, and placed him-
self at table. And, behold, a woman of the city who was
a sinner, knowing that he eat at the house of the Pharisee,
brought an alabaster box of balsam, and standing l)ehind at
his feet vveei)ing, bathed them with tears, and wiped them
with the hairs of hei- head, and kissed his feet, aiul anointed
I hem with the balsam. 'I'hi' Pharisee, who had invited him,
observing this, said within himself, If this man were a
prophet, he would have known who this woman is that
loaches him, and of what character; lor she is a sinner.

154 LUKE. Ch. VIII.

Then Jesus said to him, Simon, I have something to say to
you. He answered, Say it, Rabbi. A certain creditor had
two debtors; one owed five hundred denarii, the other fitly.
But not having- the means to pay, he freely forgave them
both. Say, then, which of them will love him most? Simon
answered, I suppose he to whom he forgave most. Jesus
replied, You have judged right. Then turning to the woman,
he said to Simon, Do you see this woman? When I came
into your house, you gave me no water for my feet; but she
has washed my feet with tears, and wiped them with her
hair. You gave me no kiss; but she, since she entered, has
not ceased kissing my feet. You did not anoint my head
with oil ; but she has anointed my feet with balsam. Where-
fore, I tell you, her sins, which are many, are forgiven;
therefore, her love is great. But he to whom little is for-
given, has little love. Then he said to her, Your sins
are forgiven. Those, who were at table with him, said
within themselves, "Who is this, that even forgives sins?
But he said to the woman. Your faith has saved you, go in
peace.

yill. — Afterward he traveled through cities and vil-
lages, proclaiming the joyful tidings of the Reign of God,
being attended by the twelve, and by certain women, who
had been delivered from evil spirits and distempers; Mary,
called Magdalene, out of whom went seven demons; Joan-
na, wife of Chuza, Herod's steward; Susanna, and several
others, who assisted him with their property.

4. — JS'ow, when a great multitude was assembled, and the
people were flocking to him, out of the cities, he spoke by a
parable. The sower went out to sow his grain : and in sow-
ing, part fell by the way-side, and was crushed under foot,
or picked up by the birds; part fell upon a rock, and when
it was sprung up, withered away for want of moisture; part
also iell among thorns, and the thorns grew up and choked
it; and part fell into good soil, and sprung up, and yielded
increase, a hundred fold. Having said this, he cried. Who-
soever has ears to hear, let him hear.

9. — And his disciples asked him, saying, What does this
parable mean? He answered, It is your privilege to know
the secrets of the Reign of God, which, to others, are
couched in pai'ables; that, though they look, they may not
perceive ; though they hear, they may not understand.

11. — ]S^ow, this is the meaning of the parable. The seed
is the word of God. By the way-side are meant those hear-
ers out of whose hearts the devil coming, takes away the
word, lost they should believe, and l)e saved. By the rock

Ch. Vin. LUKE. 155

are meant those, who, Avhcii they heai-, receive the woi-d with
joy; yet not having it rooted in them, are but temporary be-
lievers; for in the time of trial they fall off. By ihe ground
incumbered with thorns, are meant those hearers who are
entangled in the business, and pui'suits, and pleasures of
life; which stifle the word, so that it brings no fi'uit to ma-
turity. But by the good soil are meant those, who, having
heard the word, retain it in a good and honest heart, and
[jcrsevere in bringing forth fruit.

16. — A lamp is never lighted to be covered with a vessel,
or put nndei" a bed; but to be set on a stand, that they who
enter may see the light. For there is no secret which shall
not be discovered; noi- anything concealed which shall not
be known, and become public. Take heed, therefore, how
you hear; for to him Avho has, more shall be given; but from
him who has not, shall be taken even that which he seems to
have.

19. — Then his mother and brothers came to speak with
him ; but could not get near him for the crowd. And it was
told him by some j^ersons, Your mother and your brothers
are without, desiring to see you. But he, answering, said to
them, My mother and my brothers are those who hear the
word of God, and obey.

22. — One day, Jesus having gone into a bark with his
disciples, said to them, Let us cross the lake. Accoi'dingly
they set sail. But while they sailed, he fell asleep; and there
l)lew such a storm upon the lake, as filled the bark toitli boa-
ter, and endangered Iheir lives. And they came to him, and
awakened him, saying. Master, Master, we perish! Then he
arose and rebuked the wind, and the raging of the water:
and they ceased, and there was a calm. And Jesus said to
them. Where is your faith? But they said one to another,
with fear and admiration, Who is this that commands even
the winds and the water, and they obey him? And they ar-
rived at the country of the Gadarenes, which is opposite to
Galilee.

27. — Being come ashore, a man of the city met him, who
had been long possessed by demons; and who wore no clothes,
and had no habitation but the sepulchers. When he saw
Jesus, he I'oared out, and threw himself at his feet, crying.
What have you to do with me, Jesus, Son of the Most High
God? I beseech yon, do not torment me. (F(.r he had or-
dered the unclean spiiit to come out of the man; (or it had
frequently seized him, so that wluni he was chained and fet-
tered, he broke his Ijonds, and was ihiven by tlie fiend into
the desert.) Then Jesus aske<l him, saying, What is your

156 LUKE. Ch. Vin.

name? He answered, Legion; because many demons had
entered into him. And they entreated him, that he would
not command them to go into the deep; but, as there was a
numerous herd of swine feeding on the mountain, that he
would permit them to enter into the swine. And he per-
mitted them. Then the demons having quitted the man, en-
tered into the swine; and the beid rushed down a precipice
into the lake, and were drowned . The herdsmen, seeing this,
fled, and spread the news through the city and villages. And
the inhabitants flocked out to see what had happened. Be-
ing come to Jesus, and finding the man of whom the demons
were dispossessed, sitting at the feet of Jesus, clothed, and in
his right mind, they were utraid. But having been informed
by the spectators, in what manner the demoniac had been
delivered, all the people of the eountiy of the Gadarenes,
entreated him to leave them; for ihey Avere struck with ter-
ror. Accordingly, he re-entered the bark, and retm*ned.
]^ow, the man out of whom the demons were gone, entreated
his permission to attend him. But Jesus dismissed him, say-
ing, Return home, and relate what great things God has
done for you. Then he departed, and published through all
the city, what great things Jesus had done tor him. Jesus,
at his return, was welcomed by the crowd, who were all
waiting for him.

41. — Meantime, a man named Jairus, came, a ruler of the
synagogue, who, throwing himself at the feet of Jesus, be-
sought him to come into his house; for he had an only
daughter, about twelve years old, who was dying.

43. — As Jesus went along, the people crowded him; and
a woman, who had been twelve years aiflicted with an issue
of blood, and had consumed all her living upon physicians,
none of whom could cure her, coming behind, touched the
tuft of his mantle ; upon which her issue was stopped. Then
Jesus said. Who touched me? When every body denied it;
Peter, and those with him, answered, Master, the multitude
throng and press you, and do you say, Who touched me?
Jesus replied. Some person has touched me; for I am sensi-
ble that my i)ower was just now exerted. Then the woman,
perceiving that she was discovered, came trembling, and
having thrown herself prostrate, declared to him, before all
the people, why she had touched him, and how she had been
immediately healed: and he said to her. Daughter, take
<iourage, your laith has cured you, go in peace.

49. — While he; was yet speaking, one came from the house
of the director of the synagogue, who said, your daughter
is dead; trouble not the Teacher. Jesus, hearing this, said

Ch. IX. LUKE. 157

to Jairiis, Fear not; only believe, and she shall be well. Be-
ing come to the house, he allowed no person to enter with
liini, except Peter, and John, and James, and the maid's
lilt her and mother. And all wept, and lamented her. But
he said. Weep not; she is not dead, Imt asleep. And they
derided him, knowing that she was dead. But he, having-
made them all retire, took her by the hand, and called, say-
ing. Maiden, arise. And her spirit returned, and she arose
immediately, and he commanded to give her food. And her
j)arents were astonished, but he charged them not to men-
tion to any person what had happened.

IX. — Jesus, having convened the twelve, gave them
power and authority over all the demons, and to cure dis-
eases; and sent them to proclaim the Reign of God, and to
ileal the sick. And he said to them. Provide nothing for
your journey; nor staves, nor bag, nor bread, nor silver, noi'
two coats apiece: and continue in whatever house you are
received into, till you leave the place. And wheresoever
they will not receive you, shake even the dust ofl'your feet,
as a protestation against them. They accordingly departed,
and traveled through the villages, jmblishing the good tid-
ings, and perl'onning cures everywhere.

7. — Xow, Herod, the tetrarch, having heard of all that
Jesus had done, was peri)lexed; because some said, John is
risen fi"om the dead; some, Elijah has appeared; and others,
One of the ancient prophets is risen again. And Herod
said, John I beheaded; but who is this, of whom I hear such
things? And he was desirous to see him.

10. — Kow, the Apostles having returned, reported to
-lesus all that they had done: and he, taking them with him,
retired privately to a desert belonging to the city of Beth-
saida. But the multitude, having known it, Ibllowed him;
and he, receiving them, spoke to them concerning the Reign
of God; and he healed those who had iieed of healing.

12. — When the tlay began to decline, the twelve, accost-
ing him, said. Dismiss the peoi)le, that they may go to the
nearest towns and villages, and provide themselves lodging
and food; for we are here in a desert. He answered, Sup-
ply them yourselves with food. They replied. We have only
iive loaves and two fishes; unless we go and buy victuals
for all this people. For they were about five thousand men.
Then lie said to his disciples. Make them recline in parties;
filty ill a jiarty. And they did so, making them all recline.
Then he took the five loaves and the two fishes; and look-
ing up to heaven, he blessed and broke them, and gave them
to his disciples, to set before the multitude. And they all

158 LUKE. Ch. I5L

did eat, and were satisfied; and took up twelve baskets full
of fragments.

SECTION VII.

THE TEAifSFIGURATION.

18. — APTEEWAKD, Jesus having withdrawn fi-om the
multitude to pray, apart with his disciples, asked them, say-
ing. Who do people say that I am? They answered, John
the Immerser; others say, Elijah; and others, that one of
the ancient prophets is risen again. He said to them. But
who do you say that I am? Peter answered. The Messiah
of God. Then, having strictly charged them, he prohibited
them from telling this to any person; adding. The Son of
Man must suffer many things, and be rejected by the elders,
and chief priests, and scribes, and be killed, and rise again
the third day.

23. — Moreover, he said to all the people. If any man will
come under my guidance, let him renoxince himself, and take
his cross daily, and follow me. For whosoever would save
his life, shall lose it; and whosoever will lose his life for my
sake, shall save it. What will it profit a man to gain the
whole world, with the forfeit or ruin of himself? For who-
soever shall be ashamed of me, and of my words, of him
will the Son of Man be ashamed, when he shall come in his
own glory, and in that of the Father, and of the holy an-
gels. I assure you, that there are some standing here, who
shall not taste death till they see the Reign of God.

28. — About eight days after this discourse, he took with
him Peter, and John, and James, and went up on a mount-
ain to pray. While he prayed, the appearance of his coun-
tenance was changed, and his raiment contracted a dazzling
whiteness. And, behold, two men of a glorious aspect,
Moses and Elijah, conversed with him, and spoke of the de-
parture which he was to accomplish at Jerusalem. ]^ow,
Peter, and those that were with him, were overpowered with
sleep; but when they awoke, they saw his glory, and the
two men who stood with him. As these were removing from
Jesus, Peter said to him, not knowing what he said. Master,
it is good for us to stay here: let us, then, make three
booths, one for you, one for Moses, and one for Elijnh.
While he was speaking, a cloud came and covered them, and
the disciples feai-ed, when they entered the cloud. From
^he cloud a voice came, which said, This is my Sou, the be-

(^H. IX. LUKE. 169

lv")ved: hear him. While the voice was uttered, Jesus was
ibund alone. And this they kept secret, telling no person,
in those days, anything ol" what they had seen.

37. — The next day, Avhen they were come down li'om the
mountain, a great multitude met him. And one of the crowd
cried out, saying, Rabhi, I beseech you, take pity on my
son; for he is my only child. And lo! a spirit seizes him,
making him instantly cry out, and fall into convulsions, so
that he foams; and after he is much bruised, hardly leaves
him. And I besought your disciples to expel the demon;
but they yare not able. Then, Jesus answering, said, O in-
credulous iUid perverse generation! how long shall I be with
you, and suiter you? Bring your son hither. And as he
was coming, the demon dashed him down in convulsions.
And Jesus rebuked the unclean spirit, and having cured the
child, delivered him to his father. And they were all amazed
at the great power of God.

•44. — While all were admiring everything which Jesus
did, he said to his disciples, Mark diligently these words, the
Son of Man is to be delivered into the hands of men. But
they understood not this language; it was vailed to them,
that they might not apprehend it; and they were aii'aid to
ask him concei'uing it.

4(5. — And there arose a debate among them, which of
them should be the greatest. But eJesus, who perceived the
thought of their heart, took a child, and placing him near
liimself, said to them, Whosoever shall receive this child for
my sake, receives me; and whosoever shall receive me, re-
ceives him who sent me: for he who is the least amongst
you all, this person shall be great.

49. — Then John replied, Master, we saw one expelling
demons in your name, and we fwhade him, because he con-
sorts not with us. Jesus answered. Forbid not such; for
whosoever is not against us, is lor us.

51. — Now, as the time of his departure approached, he
set out resolutely for Jerusalem, and sent messengers before,
who went into a village of the Samaritans to make prepara-
tion for him. But they would not admit him; because they
perceived he was going to Jerusalem. His disciples, James
and John, observing this, said, blaster, shall we call down
fire from heaven to consume them, as Elijah did? ]5ut he
turned and rebuked them, saying, Do you not know of what
spirit you are? Then they went to another village.

57. — As they were on the way, one said to him, Master,
I will follow you whithersocvei- you go. Jesus answered,
The foxes have holes, and the I)ii'ds of the air have places

160 LUKE. Ch. X.

of shelter; but the Son of Man has not where to repose his
head.

59. — He said to another, Follow me. He answered, Sir,
pennit me first to go and bnry my father, Jesus replied.
Let the dead bury their dead; but go you and publish the
Reign of God.

6L — Another, likewise, said, I will follow you, Sir; but
first permit me to take leave of my family. Jesus answer-
ed, !N^o man, who, having put his hand to the plow, looks
behind him, is fit for the kingdom of God.

X. — Afterward, the Lord appointed seventy others, also,
and sent them, two and two, befoi-e him, into every city and
place whither he intended to go. And he said to them, The
harvest is plentiful, but the reapers are fewr pray, therefore,
the Lord of the harvest, that he would send laborers to reap
it. Go, then; behold, I send you forth as lambs amongst
wolves. Carry no purse, nor bag, nor shoes; and salute no
person by the way. Whatever house you enter, say, first.
Peace be to this house. And if a son of peace be there,
your peace shall rest upon him; if not, it shall return upon
yourselves. But remain in the same house, eating and
drinking such things as it aflbrds; ior the woi'kman is
worthy of his wages: go not from house to house. And
whatever city you enter, if they receive you, eat such things
as are set before you; cure the sick, and say to them. The
Reign of God comes upon you. But whatever city you
enter, if they do not receive you, go out into the streets, and
say. The very dirt of your streets, which cleaves to us, we
wipe off against you; know, however, that the Reign of
God draws nigh to you. I assure you, that the condition
of Sodom shall be more tolerable on that day, than the con-
dition of that city.

13. — Alas, for thee, Chorazin! Alas, for thee, Bethsaida!
For if the miracles which have been performed in you, had
been performed in Tyre and Sidon, they had reformed long
ago, sitting in sackcloth and ashes. Wherefore, the condi-
tion of Tyre and Sidon shall be more tolerable, in the judg-
ment, than yours. And thou, Capernaum, which hast been
exalted to heaven, shall be thrown down to hades. He that
hears you, hears me; and he that rejects you, rejects me;
and he that rejects me, rejects him who sent me,

17. — And the seventy returned with joy, saying. Master,
even the demons are subject to us, through your name. He
said to them, I beheld Satan fall like lightning from heaven.
Lo! I empowered you to tread on serpents, and scorpions,
and all the might of the enemy; and nothing shall hurt you.

Ch. X. LUKE. 161

Nevertheless, rejoice not in this, thai tlie spirits are subject
to you; but rejoice tliat your names are enrolled in heaven.
At thai time, Jesus was joyful in spirit, and said, I adore
thee, O Father, Lord ol' heaven and earth; because, having
hid these things trom sages, and the learned, thou hast re-
\"ealed them to babes. Yes, Father, because such is thy
pleasm-e. INIy Father has imparted everything to me; and
none knows who the Son is, but the Father; nor who the
Father is, but the Son, and he to whom the Son Avill I'cveal
him. Then, turning apart, he said to his disciples : Blessed
are the eyes which see what you see. For I assure you,
that many prophets and kings have wished to see the things
which you see; but have not seen them: and to heai' the
things which you hear; but have not heard them.

2'>. — Then a lawyer stood up, and said, trying him. Rab-
bi, what must I do to obtain eternal life? Jesus said to him,
What does the law prescribe? What do you read there?
He answered, "You shall love the Lord your God with all
your heart, and with all your soul, and with all your strength,
and with ail your mind; and youi- neighbor as yourselT."
Jesus replied. You have answered right. Do this, and you
shall live. But he, desirous to appear blameless, saiil to
Jesus, Who is my neighbor? Jesus said, in return, A man
of Jerusalem, traveling to Jericho, fell among robbers; who,
having- stripped and wounded him, went away, leaving him
half dead. A priest, accidentally going that way, and seeing
him, ])asscd l)y on the farther side. Likewise a Levite, on
the ruad, when he came near Ihe place, and saw him, ])assed
liy on the I'arther side. But a certain Samaritan, as he jour-
neyed, came where he was, and when he saw him he had
compassion, and went up to him; and having ])oured wine
and oil into his wounds, he bound them uj). Then he set
him on his own beast, brought him to an inn, and took care
of him. On the morrow, when he was going away, he took
out two denarii, and giving them to the host, said, Take care
of this man, and whatever you spend more, when I retin-n I
will repay you. Now which of these thi'ce, do you think,
was neighbor to him who fell among the robbers? The law-
yer answered, lie who look pity ui)on him. Then said Jesus,
Go you and do in like manner.

;}8. — And, as he traveled, he went into a village, where a
woman named Martha, entertained him at her house. She
had a sister called Mary, who sat at the feet of Jesus, listen-
ing to his discourse: hut Martha, who was much cund)ci-ed
about serving-, came to him and said. Master, do you not care
11

162 LUKE. Ch. XI.

that my sister leaves me to serve alone? Bid her, therefore,
assist me. Jesus answering, said to her, Martha, Martha,
you are anxious, and trouble yourself about many things.
One thing only is necessary. And Mary has chosen the
good part, which shall not be taken from her.

SECTION YIII.

THE CHARACTER OF THE PHARISEES.

XI. — IT happened that Jesus was praying in a certain
place; and when he had done, one of his disciples said to
him, Master, teach us to pray, as John also taught his disci-
ples. He said to them, When you pray, say. Father, thy
name be hallowed: thy Reign come; give us each day our
daily bread; and forgive us our sins, for even we forgive all
who offend us; and lead us not into temptation.

5. — Moreover, he said to them, Should one of you have a
friend, and go to him at midnight, and say, Friend, lend me
three loaves; lor a friend of mine is come oft' his road to see
me, and I have nothing to set betbre him; and he, Irom with-
in, should answei'. Do not disturb me; the door is now locked;
I and my children are in bed; I can not rise to give you: I
tell you, though he will not rise and supply him, because he
is his friend; he will, because of his importunity, get up, and
give him as many as he wants. I likewise tell you, ask, and
you shall obtain; seek, and you shall find; knock, and the
door shall be opened to you: for whosoever asks, obtains;
whosoever seeks, finds; and to every one who knocks, the
door is opened. What father amongst yon, would give his
son a stone, when he asks bread; or, when he asks a fish,
would, instead of a fish, give him a serpent; or, when he
asks an egg, would give him a scorpion? If you, therefore,
bad as you are, can give good things to your children; how
much more will your heavenly Father give the Holy Spirit
to them that ask him!

14. — Again, he was expelling- a demon, which caused
dumbness; and when the demon was gone out, the dumb
spoke, and the people wondei'cd. Some, however, said. He
expels demons by Beelzebub, the prince of the demons.
Others, to try him, asked of him a sign from heaven. But
he, knowing their thoughts, said to them, By intestine broils,
any kingdom may be desohited, one family falling alter an-
other. Now, if there be intestine broils in the kingdom of
Satan; how can that kingdom subsist? for, you say, that I

Ch. XI. LUKE. 163

expel demons by Beelzebub. Moreover, if I by Beelzebub
expel deiiions; by wliom do your sons expel them? Where-
fore they shall be your judges. But if I, by the finger of
God, expel demons, the Reign of God has overtaken you.
When the strong one armed, guards liis palace, his eltects
are seciu'e. But if lie who is sti'onger, sliall attack and
overcome him, he will strip him of his armor, on which lu'
relied, and dispose of his spoils. He Avho is not for me, is
against me; and he who gathei's not with me, scatters.

24. — The unclean spirit, when he is gone out of a man,
wanders over parched deserts, in search of a resting place.
But not finding any, he says, I will retm-n to my house,
whence I came. Being come, he finds it swept and embel-
lished. Then he goes and bring's seven other spirits moi-e
wicked than himself; and having entered, they dwell there;
and the last state of that man becomes worse than the first.

27. — While he was saying these things, a woman, I'aising
her voice, cried to him, li'om amidst the crowd, Happy the
womb which Ijore you! and the breast which suckled you!
Say, rather, replied he, Happy they who hear the word of
God, and obey.

29. — When the people crowded together, he said. This is
an evil generation. They demand a sign; but no sign shall
be given them, only the sign of Jonah. For, as Jonah was
a sign to the IS^inevites, so shall the Son of Man be to this
generation. The queen of the south country will arise in
the judgment against the men of this generation, and cause
them to be condemned: because she came li'om the extrem-
ities of the earth, to hear the wise discourses of Solomon :
and behold, here is something greater than Solomon. The
men of Nineveh will stand up in the judgment against this
generation, and cause it to be condemned; because they re-
formed when warned by Jonah: and behold, here is some-
thing greater than Jonah.

33. — A lamp is lighted, not to be concealed, or put un-
der a vessel, but on a stand; that they who enter may have
light. The lamp of the body is the eye: when, tlierelbre,
your eye is sound, the whole body is enlightened; but when
your eye is distempci'cd, your body is in darkness. Take
heed, then, lest the light w liich is in you, be darkness. If
your whole body, thei'e!bi-e, be enlightened, having no part
dark; the whole will be so enlightened, as when a lamp
lights you l)y its llame.

37. — While he was speaking, a Pharisee asked him to
dine with him. And he went and jjlaced himself at table.
But the I'harisee was surprised to olxserve that he used no

164 LUKE. Ch. XII.

washing before dinner. Then the Lord said to him, As for
yon, Pharisees, you cleanse the outside of your cups and
dishes, while jon yourselves are inwardly full of rapacity
and malevol6.nce. Unthinking men! did not he who made
the outside, make the inside also? Only give in alms what
yoti have, and all things shall be clean to you.

42. — Alas, for you, Pharisees! because you pay the tithe
of mint and rue, and of every kind of herb, and neglect
jtistice and the love of God. These things you ought tu
have practiced, and not to have omitted those.

4.3. — Alas, for you, Pharisees! because yoti love the most
conspicuous seats in synagogues, and salutations in public
places.

44. — Alas, for you! because you are like concealed
graves, over which people walk without knowing it.

45. — Here, one of the lawyers interposing, said, By
speaking thus, Rabbi, you reproach us also. He answered,
Alas, for you, lawyers! also; because you lade men with in-
tolerable btu'dens — btirdens which you yourselves will not
so much as totich with one of your lingers.

47. — Alas, for you! because you build the monuments
of the prophets, Avhom your lathers killed. Surely you are
both vouchei's and accessories to the deetls of your fathers;
(or they killed them, and you build their monuments.

49. — Wherefore, thus says the wisdom of God, I will send
them prophets and Apostles: some of them they will kill,
othei's they will banish; so that the blood of all the proph-
ets, which has been shed since the formation of the world,
shall be I'cquired of this generation; from the blood of Abel,
to the blood of Zachaiiah, who Itjll between the altar and
the hotise of God. Yes, I assin-e yoti, all shall be required
of this generation.

52. — Alas, tor you, lawyers! because you have carried
off the key of knowledge; you have not entered yourselves,
and those who were entering, you hindered.

53. — While he spoke these things, the Scribes and tlie
Pharisees began vehemently to press him with questions, on
many points; laying snares for him, in order to draw li'om
his own mouth, matter of accusation against him.

XII. — Meantime, while the crowd, in myriads flocked
about him, so that they trod one upon another, he said, ad-
dressing himself to his disciples, Above all things, beware
of the leaven of the Pharisees, which is hypoci'isy. For
there is nothing covered that shall not be detected: noth-
ing secret that shall not be made known. What you have
spoken in the dark, shall be reported in the light; what you

Ch. XII. LUKE. 166

have whispered in the closet, shall be proclaimed fi'om the
housetop. But I charge you, my friends, fear not them who
kill the body, and after that can do no more; but I will sliow
you whom you ought to fear; fear him, who, after he has
killed, has power to cast into hell. I repeat it to you, Fear
him. Are not five sparrows sold for two pence? Yet not
one of them is forgotten by God: yes, the very hairs of yom-
head are all numbci'ed: fear not, therefore; you are much
more valuable than sparrows. Moreover, I say to you, who-
ever shall acknowledge me before men, him the Son of Man
will acknowledge before the angels of God; but whoever
denies me before men, shall be disowned before the angels
of God. And whosoever shall inveigh against the Son of
Man, may obtain remission; but to him who detracts from
the Holy Spirit, there is no remission. And when you are
brought bctbre synagog'ues, and magistrates, and rulers; be
not solicitous how or what you shall answer, or what you
shall say: for the Holy Spirit will teach you in that moment,
what ought to be said.

13. — Then one said to him out of the crowd. Rabbi, order
my brother to divide the inheritance with me. He answered,
Man, who constituted me joxir jxidge or arbiter? And he
said to them. Be upon your guard against covetousness; for
in whatever affluence a man be, his life depends not on his
possessions.

16. — He also used this example, A certain rich man had
lands which brought forth plentifully. And he reasoned thus
with himself. What shall I do? tor I have not where to store
my crop. I will do this, added he; I will pull down my
storehouses, and build larger, and there I will store all my
produce, and my goods. And I will say to my soul. Soul,
thou hast plenty of goods laid up lor many years; lake thine
ease, eat, drink, enjoy thysell". But God said to him. Fool!
this very night your soul is required of yon. Whose, then,
shall those things be, which you have provided? So it liires
with him who amasses treasure ibr himself, but is not rich
toward God.

22. — Then he said to his disciples. For this reason I
charge you, be not anxious about your lile, what you shall
eat; nor about your body, what you shall wear. Life is a
greater gift than food, and the body than clothing. Consider
the ravens: they neither sow nor reap; have neither cellar
nor barn; but God feeds tliem. How much nu)re valuable
are you than fowls? Besides, which of you can, by his
anxiety, prolong his lile one hour? W, tlierefoi'e, you can
not thus ell'ect even the smallest thing, why are you anxious

166 LUKE. Ch. XII.

about the rest? Consider the lilies. How do they growV
They toil not; they spin not; yet I affirm, that even Solo-
mon, in all his g'lory, was not equally adorned with one of
.hese. If, then, God so array the herbaye, which to-day is
.n the field, and to-morrow is cast into the oven ; how much
nore will he array you, O you distrustful! Do not ask,
therefore, what you shall eat, or what you shall drink; live
not in anxious suspense. For all these things the Pagans
seek; whereas, yoiir Father knows that you need them. But
seek you the kingdom of God, and all these things shall be
superadded to you. Fear not, my little flock, for it has
pleased your Father to give you the kingdom. Sell your
goods and give alms ; provide yourselves purses wliich wear
not out; treasure inexhaustible in heaven, where no thieves
approach, where nothing is spoiled by worms. For where
your treasure is, your heart will likewise be.

35. — Let your loins be girt, and your lamps burning; and
yourselves, like those who wait their master's return from
the wedding; that when he comes and knocks, they may
immediately let him in. Happy those servants whom their
master, at his return, shall find watching. Indeed, I say to
you, that he will gird himself, and having placed them at ta-
ble, will attend and serve them. And whether he come in
the second watch, or in the third, if he find things thus,
happy are those servants. You are certain that if the mas-
ter of the house knew at what hour the thief would come,
he would watch, and not allow him to break into his house.
Be you, then, always prepared; because the Son of Man will
come at an hour when you are not expecting him.

41. — Then Peter said to him, Master, is this parable di-
rected to us alone, or to all? The Lord said, Who, now, is
the discreet and faithful steward, whom the master will set
over his household, to dispense regularly the allowance of
corn! Happy that servant, if his master, at his arrival,
shall find him so employed. I tell you truly, he will intrust
him with the management of all his estate. But as to the
servant who shall say within himself. My master delays his
return, and shall beat the men-servants and the maids, and
shall feast, and carouse, and be drunken; the master of that
servant will come on a day when he is not expecting him,
and at an hour of which he is not appiised, and having
discarded him, will assign him his portion with the faith-
less. And that servant who knew his master's will, yet did
not make himself ready, nor execute his orders, shall receive
many stripes; whereas, lie who knew it not, but did things
deserving chastisement, shall receive few: lor much will bo

Ch. Xm. LUKE. 167

required of eveiy one to whom much is given; and the
more a man is intrusted with, the more will be exacted li'om
him.

49. — I came to throw fire upon the earth; and what
would I but that it wei-e kindled? I have an immersion to
undergo; and how am I pained till it be accomplished? Do
you imagine that I am come to give peace to the earth? I
tell you, Xo: but division. For hereafter, five in one fam-
ily will be divided ; three against two, and two against three:
father against son, and son against father; mother against
daughter, and daughter against mother; mother-in-law
against daughter-in-law, and daughter-in-law against moth-
er-in-law.

54. — He said also to the people. When you see a cloud
rising in the west, you say. It will rain immediately, and so
it happens; and when the south wind blows, you say. It will
be hot, and it happens accordingly. Hypocrites, you can
judge of what apj)eai"s in the sky, and on the earth; how is
it that you can not judge of the present time? and why do
you not, even of yourselves, discern what is just?

58. — When you go Avith your creditor to the magistrate,
endeavor, on the road, to satisl'y him, lest he drag you be-
fore the judge, and the judge consign you to the sergeant,
and the sergeant commit you to prison : I assure you, you
will not be released until you have paid the last mite.

SECTION IX.

THE NATTJKE OF THE KINGDOM.

XIII. — THERE were then present some, who informed
■Jesus of the Galileans, whose blood Pilate had mingled with
that ol" their sacrifices. Jesus answering, said to them, Do
you think that these Galileans were the greatest sinners in
all Galilee, because they sutFcred such usage? I tell you,
Xo: but unless you relorm, you shall all likewise perish; or,
those eighteen ujjon whom the tower of Siloam fell, and slew
them; do you think that they were the greatest profligates
in Jerusalem? I tell you. No: but unless you reform, you
shall all likewise perish.

(). — lie also spoke this paral)Ie: A man had a fig tree
planted in his vineyard, and came seeking IHiit on it, but
(ound none. Then he said to the vine-dresser. This is the
third year that I iiave come seeking ii'uit on this fig tree,
without finding any. Gut it down : why should it cumber

1(38 LUKE. Cii XIII.

the ground? He answered, Sir, let it alone one year longer
till I dig about it, and raanui-e it; perhaps it will bear iruit:
if not, you may afterward cut it down.

10. — On the Sabbath, as he was teaching in a synagogue,
a woman was present, who, for eighteen years, had a spirit
of infirmity, by which she was so bowed down that she
could not so much as look up. Jesus, perceiving her, called
her to him, and, laying his hand on her, said, Woman, you
are delivered from your infirmity. Immediately she stood
upright, and glorified God. But the director of the syna-
gogue, moved with indignation, because Jesus had per-
formed a cure on the Sabbath, said to the people. There are
six days for working; come, therefore, on those days and
be healed, and not on the Sabbath day. To which the Lord
replied, Hypocrites! who is there amongst you that does not,
on the Sablxith, loose his ox or his ass from the stall, and
lead him away to watering? And must not this woman, a
daughter of Abraham, whom Satan has kept bound, lo! these
eighteen years, be released from this bond on the Sabbath
day? On his saying this, all his opposers were ashamed;
but the* whole multitude was delighted with all the glorious
actions performed by him.

18. — He said, moreover. What does the kingdom of God
resemble? To what shall I compare it? It resembles a
grain of mustard seed, which a man threw into his garden;
and it grew, and became a great tree, and the birds of the
air took shelter in its branches.

20. — Again, he said. To what shall 1 compare the king-
dom of God? It resembles leaven, wliich a woman mingled
in three measiu-es of meal, till the whole was leavened.

22. — And he took a journey to Jerusalem; teaching as
he passed through cities and villages: and one asked him,
Master, are there but few who shall be saved? He answer-
ed. Force your entrance through the straight gate; lor many,
I assure you, will request to be admitted, who shall not pre-
vail. If once the master of the houi^e shall have arisen and
locked the door, and you standing without and knocking,
say, Master, Master, open to us ; he will answer, I know not
whence you are. Then you will say, We have eat and drunk
with you, and you have taught in our streets. But he will
answer, I tell you, I know not whence you are: remove
hence, all you workers of unrighteousness. Then will ensue
weeping, and gnashing of teeth, when you shall see Abra-
ham, and Isaac, and Jacob, and all the pi'ophets received
into the kingdom of God, and yourselves excluded: nay,
people will come from the east, li'om the west, Irom the

Cii. XIY. LUKE. 169

north, and from the south, and ^\ ill ])lace themselves at table
in the king-dom of God. And, behold, they are last, who
shall be first; and they are first, who shall be last.

31. — The same day, certain Pharisees came to him, and
said, Get away; depart hence, for Herod intends to kill you.
He answered. Go, tell that ibx, To-day and to-morrow I ex-
[lel demons, and perform cures, and the third day my course
will be completed. Nevertheless, I must walk about to-day
and to-mori'ow, and the day following; for it can not be,
that a prophet should be cut off any where but in Jerusalem.
O Jerusalem! Jerusalem! that killest the prophets, and
stonest them whom God sends to you ! how often would I
have gathered your children together, as a hen gathers her
brood under her wings; but you would not! Quickly shall
youi" house be deserted; for indeed, I say to you, you shall
not again see me, till the time when you shall say. Blessed
be He who comes in the name of the Lord!

XIV. — It happened on a Sabbath, when he was gone to
eat at the house of one of the rulers, who was a Pharisee,
that while the Pharisees wei'e observing him, a man who had
a dropsy stood be(bre him. Then Jesus addressing himself
to the lawyers and Pharisees, said. Is it lawfid to cure on
the Sabbath? They being silent, he took hold of the man,
healed and dismissed him. Then resuming his discourse,
he said to them. Who, amongst you, if his ass or his ox ihll
into a pit on the Sabbath day, will not immediately pull
him out? And to this they were not able to make him a
reply.

7. — Observing how eager the guests were to possess the
higher places at the table, he gave them this injunction,
When joxi are invited to a wedding, do not occupy the
highest place at table, lest one more considerable than you
be bidden, and he who invited you both, come and say to
you. Give place to this nuxn; and you should tlien rise with
confusion, to take the lowest place. But when you ai'e in-
vited, go to the lowest place, that when he who invited you
comes, he may say to you, Friend, go up higher; for that
will do you honor before the company. For whoever exalts
himself, shall he humbled; and whoever humbles himself,
ihall be exalted.

12. — He said also to him who had invited him. When
you give a dinner, or a supi)er, do not invite your rich
Iriends, brothers, cousins, or neighbors, lest they also in-
vite you, in their turn, and you be recoujpensed. But when
you give an enlcrlaintiK'nt, iinite the i)ooi-, the maimed, the
lame, the blind; and you shall be happy: for, as they liave

170 LUKE. Ch. XIV.

not the means to requite jou, you shall be requited at the

resurrection of the i-ighteous.

15. — One of the guests, hL'uring this, said to him, Ilappy
he who shall feast in the Reign of God. Jesus said to him,
A certain man made a great supper, and invited many. And
at supper time he sent his servants, to tell those w^ho had
been invited to come presently; lor, that all was ready. But
they all, without exception, made excuses. One said, I have
[)urchased a field, which I must go and see; I pray you have
me excused. Another said, I have bought five yoke of
oxen, which I am going to prove; I pray you have me ex-
cused. A third said, I have mai'ried a wife; and, therefore,
I can not go. The servant being returned, related all to his
master. Then the master of the house was angi-y, and said
to his servants, Go immediateJy into the streets and lanes
of the city, and bring in here the poor, the maimed, the
lame, and the blind. Afterward the servant said, Sir, your
orders are executed, and still there is room. The master an-
swered, Go out into the highways, and along the hedges, and
compel people to come, that my house may be filled: for
I declaTe to you, that none of those who were invited, shall
taste of my supper.

25. — As great multitudes traveled along with him, he
turned to them, and said, If any man come to me, and hate
not his father and mother, and wife, and children, and broth-
ers, and sisters; nay, and himself, too; he can not be my
disciple. And whosoever does not follow me, carrying his
cross, can not be my disciple. For, which of you, intend-
ing to build a tower, does not first, by himself, compute the
expense, to know whether he have the means to complete it;
lest, having laid the foundation, and being unable to finish,
he become the derision of all who see it; who will say, This
man began to build, but was not able to finish. Or what
king, going to engage another king, with whom he is at war,
does not first consult, by himself, whether he can, with ten
thousand men, encounter him who comes against him with
twenty thousand; that if he can not, he may, while the
other is at a distance, send an embassy to sue for peace. So,
then, whosoever he be of you, who does not i-enounce all
that he has, he can not be my disci [)le. Salt is good; but
if the salt become insipid, with what shall it be seasoned? It
is fit neither for the land, nor for the dunghill, but is thrown
away. Whosoever has ears to hear, let him hear.

Ch. XV. LUKE. 171

SECTION X.

PARABLES.

XV. — NOW, all the publicans and the sinners resorted
to Jesus, to hear him. But the Pharisees and the Scribes
murmured, saying. This man admits sinners, and eats with
them.

3. — Then he addressed this similitude to them: What
man, amongst you, who has a hundred sheep, if he lose one
of them, does not leave the ninety-nine in the desert, to go
after that which is lost, till he find it? And having found
it, does he not joyfully lay it on his shoulders, and when he
is come home, convene his friends and neighbors, saying t )
them. Rejoice with me, for I have found my sheep which
was lost? Thus, I assure you, there is greater joy in hea-
ven for one sinner who reforms, than for ninety-nine right-
eous persons, who need no reformation.

S. — Or what woman, who has ten drachmas, if she lose
one, does not light a lamp, and sweep the house, and search
carefully till she find it? And having found it, does she not
assemble her female li'iends and neighbors, saying. Rejoice
with me, for I have iound the drachma which I had lost!
Such joy, I assm-e you, have the angels of God, when any
sinner retbrms.

11. — He said, also, A certain man had two sons. And
the younger of them said to his father. Father, give me my
portion of the estate. And he allotted to them their shares.
Soon after, the younger son gathered all together, and trav-
eled into a distant country, and there wasted his substance
in riot. AVhen all was spent, a great famine came upon that
hind, and he began to be in want. Then he applied to one
of the inhabitants ol" Ihe country, who sent him into his
fields to keep swine. And he desired to appease his hunger
with the husks on which the swine were feeding; for no per-
son gave him anything. At length, coming to himself, he
said, How many hirelings has my father, who have all moi-e
bread than suffices them, while I perish with hunger! I
will arise, and go to my father, and will say to him. Father,
I have sinned against heaven and you, and am no longer
worthy to be called your son. And he arose, and went to
his father. When lie was yet afar off, his lather saw him,
and had compassion, and ran, and threw himself ui)on his
neck, and kissed him. And the son said, Father, I luue

172 LUKE. Ch. XVI.

sinned against heaven and you, and am no longer worthy to
be called your son. But the father said to his servants,
Bring hither the principal robe, and put it on him, and put
a ring on his finger, and shoes on his feet : bring also the
fatted calf, and kill it, and let us eat, and be merry; for this,
my son, was dead, and is alive again; he was lost, and is
fomid. So they began to be merry.

25. — Now his elder son was in the field, walking home.
And as he drew near the house, he heard music and danc-
ing. He, therefore, called one of the servants, and asked
the reason of this. He answered. Your brother is re-
turned, and your father has killed the fatted calf, because he
has i-eceived him in health. And he was angry, and would
not go in; therefore his lather came out, and entreated him.
He answering, said to his father. These many years I have
served you, without disobeying your command in anything;
yet you never gave me a kid, that I might entertain my
friends; but no sooner did this, your son, return, who has
squandered your living on prostitutes, than you killed for
him the fatted calf. Son, replied the father, you are always
with me, and all that I have is yours : it was but reasona-
ble that we should rejoice and be merry; because this, your
brother, was dead, and is alive again; he was lost, and is
found.

XVI. — He said, likewise, to his disciples, A certain rich
man had a steward, who was accused to him of wasting his
estate. Having, therefore, called him, he said, What is this
that I hear of you? Render an account of your manage-
ment, for you shall be steward no longer. And the steward
said within himself, "What shall I do? My master takes from
me the stewardship; I can not dig, and am ashamed to beg.
I am resolved what to do, that when I am discarded, there
may be some who will receive me into their houses. Hav-
ing, therefore, sent sevei'ally for all hia master's debtors, he
asked one, How much do you owe my master? He an-
swered, A hundred baths of oil. Take back your bill, said
the steward, sit down dii-ectly, and write fifty. Then he
asked another. How much do you owe? He answered, A
hundred homers of wheat. Take back your bill, said he,
and wi'ite eighty. The master commended the prudence of
the unjust steward; for the children of this world are more
prudent in conducting their affairs, than the children of
light. Thei-efore, I say to you, with the deceitful riches pro-
cure to yourself (Wends, who, ifter your discharge, may re-
ceive you into the eternal mai.sions.

10. — Whoso is faithful in little, is faithful also in much :

Ch. XVI. LUKE. 173

and whoso is unjust in little, is unjust also in much. If
therefore, you have not been honest in the deceitful, who
will inti-ust you with the true riches? And if you have been
unlaithtlij managurs ibr another, who will give you anything
to manage for yourselves? A servant can not serve two
masters: for either he will hate one, and love the other; or,
at least, will attend one, and neglect the other. You can not
serve God and mammon.

14. — When the Phai-isees, who loved money, heard all
these things, they ridiculed him. But he said to them. As
foi- you, you make yourselves pass upon men for righteous,
but God knows your hearts; for that which is admired of
men, is abhorred of God.

16. — You had the law and the prophets till the coming
of John, since whose time, the kingdom of God is announced,
and every occupant enters it by force. But sooner shall
heaven and earth perish, than one tittle of the law shall fail.

18. — Whoever divorces his wife, and takes another, com-
mits adultery; and whoever marries the divorced woman,
commits adultery.

19. — There was a certain rich man, that wore purjjle and
fine linen, and feasted splendidly every day. There was also
a poor man, named Lazai-us, covered with sores, that was
laid at his gate, and who was desirous to feed on the ci'umbs
which fell from the rich man's table: yes, even the dogs
came and licked his sores. It hai)})ened that the pooi- m;in
died, ai'.d was conveyed by angels to Abraham's bosom: Ihe
rich man also died, and was buried. And in hades, being
in torments, he looked u]), and saw Abraham afar off, and
Lazarus in his bosom, and cried, saying. Have pity on me,
iather Abraham, ami send Lazarus to dip the tip of his fin-
ger in water, and cool my tongue; for I am tortured in this
flame. Abraham answered, Son, remember that you, in
your lifetime, received good things, and Lazarus received
evil things; 1)ut now he is in joy, and you are in tormenls.
Besides, ihei-e lies a huge gull' between us and you, so that
they who would pass hence to you, can not: neither can
they pass to us, who would come thence. The other rei)lied,
1 entreat you, then, fathei', to send him to my father's house;
for I have five brothers, that he may admonish them, lest
they also come into this ])lace of torment. Abraham an-
swered, Tliey have !Moses and the prophets, let them hear
them. Nay, said he, father Abraham, but if one went to
them tiom the dead, they would reform. Abraham replied,
if they hear not Moses and the prophets, neither will tliey
be persuaded though one should arise from the dead.

174 LUKE. Ch. XVII.

SECTIOI^ XI.

INSTRUCTIONS AND WARNINGS.

XVII. — THBIS" Jesus said to his disciples, It is impos-
sible to exclude snares entirely; but, alas, for him who en-
snares! It would be more eligible for him to have an uppei'
millstone fastened to his neck, and to be cast into the sea,
than to ensnare one of these little ones.

3. — Take heed to yourselves: if your brother trespass
against you, rebuke him; and if he reform, forgive him; and
if he ti'espass against you seven times in a day, and seven
times in a day return, saying, I repent, you shall forgive
him.

5. — Then the Apostles said to the Lord, Increase our
faith. He answered. If you had faith, though it were but
as a grain of mustard seed, you might say to this sycamine,
Be extirpated and planted in the sea, and it would obey you.

7. — ^.Would any -of you, who has a servant plowing or
feeding cattle, say to him on his retiu-n from the field, Come,
immediately, and place yourself at table; and not rather.
Make ready my supj^er; gird yourself and serve me, until I
have eat and drunk; afterward you may eat and drink? Is
he obliged to that servant for obeying his orders? I sup-
pose not. In like mannei- say you, when you have done all
that is commanded you, We, your servants, have conferred
no favor; we have done only what we were bound to do.

11. — N^ow, in traveling to Jerusalem, he passed through
the confines of Samaria and Galilee; and being about to cn-
tei' a certain village, there met him ten lepers, who stood at
a distance, and cried out, Jesus, Master, take pity upon us.
When he saw them, he said to them. Go, show yourselves to
the priests. And as they went, they were cleansed. And
one of them, perceiving that he was healed, turned back,
glorifying God aloud. Then throwing himself prostrate at
the feet of Jesus, he returned him thanks. Now this man
was a Samaritan. Jesus said, Were not ten cleansed?
Where then are the other nine? Have none returned glory
to God except this alien? And he said to him, Arise, go
your way; your faith has cured you.

20. — Being questioned by the Pharisees, when the Reign
of God should commence, he answered, The Reign of God
is not ushered in with parade; nor shall people say, Lo,

Ch. XYIII. LUKE. ITf;

here! or Lo, yonder! for behold, the Reign of God ie wit/;/ji
you.

22. — Then he said to his disciples, The time will cc/ne,
when you shall desire to see one of the days of the Sou of
Man, and shall not see it. But when they say lo you, Lo,
here! or Lo, yonder! go not out to follow them. For a.i the
lightning- flashes in an instant Irom one extremity of thi; sky
to the other, so will the appearance of the Sou of Man be,
in his day. But first he must suffer much, and be I'ejccted
of this generation. And, as it happened in Noah's days, it
will also happen in the days of the Son of Man. They eat,
they drank, they married, they were given in marriage, 'antil
the day that Noah entered the ark, when the deluge came,
and destroyed them all. In like manner as it was in the days
of Lot, they eat, they drank, they bought, they sold, they
planted, they built; but on the day that Lot left Sodom, it
rained fire and brimstone from heaven, which destroyed them
all; so will it also be on the day when the Son of Man shall
appear. On that day, let not him who shall be on the house-
top, having his furniture in the house, come down to taie it
away. Let not him who shall be in the field, return home.
Remember Lot's wife. Whosoever shall seek to save his
life, shall lose it; and whosoever shall lose his life, shall pre-
serve it. I tell you, there will be two men, that night, in
(me bed; one will be seized, and the other will be left. Two
women will be grinding together; one will be seized, and
the other will be left. Then they asked him. Where, Mas-
ter? He answered. Where the body is, the eagles will be
assembled.

XVIII. — He also showed them, l)y a parable, that they
ought to persist in prayer, without growing weary. In a
certain city, said he, there was a judge, who neither feared
C-rod, nor regarded man. And there was a widow in that
city, who came to him, saying, Do me justice on my adver-
sary. For some time he I'cfused: but altci'Avard, he argued
thus with hinisell', Although I neitlier fear God, nor regard
man; yet, because this widow importunes me, I will judge
her cause; lest she c(mie ]>erpctnnliy. and jjlague me. Mark,
said the Lord, wliat the unjust judge determined. And will
not God avenge his elect, who cry to him day and night?
AVill he linger in their cause? I assure you, he will sud-
denly avenge them. Nevertheless, when the Son of Man
comes, will he find this belief upon the earth?

9. — Then addressing some who were conceited of them-
selves, as being righteous, and despised others, he proposed
this example: — 'Vwo men v/ciit up to tlie temi)le to pray;

176 LUKE. Ch. XVIIL

one a Pharisee, the other a publican. The Pharisee stand-
ing by himself, prayed thus: — O God, I thank thee that
I am not as other men, extortioners, unjust, adulterers,
or even as this publican. I last twice a-week. I give tithes
of all that I possess. But the publican, standing at a dis-
tance, and not daring so much as to lift up his eyes to hea-
ven, smote upon his breast, and cried, God, be merciful to
me a sinner. I assure you, that this man returned home
more approved than the other: for whoever exalts himself,
shall be humbled; but whoever humbles himself, shall be
exalted.

15. — Then they presented babes to him, that he might
touch them: the disciples observing it, rebuked them. But
Jesus calling them to him, said, Permit the children to come
to me, and do not forbid them; for of such is the kingdom
of God. Indeed, I say to you, whoever will not receive the
kingdom of God as a child, shall never entei' it.

18. — Then a .certain ruler asked him, saying. Good
Teacher, what good shall I do to obtain eternal life? Jesus
answered. Why do you call me good? God alone is good.
You know the commandments: Do not commit adultery;
do not commit murder; do not steal; do not give false testi-
mony; honor your father and y<nir mother. He replied, All
these I have observed li-om my childhood. Hearing this,
Jesus said to him. Yet in one thing you are deficient: sell
all that you have, and disti-ibute to the poor, and you shall
have treasure in heaven : then come and follow me. When
he heard this, he was exceedingly sorrowful; for he was
very rich.

24. — Jesus, perceiving that he was very sorrowliil, said.
How difficult will it be for men of opulence to enter the
kingdom of God. It is easier for a camel to pass through
a needle's eye, than for a rich man to enter the kingdom of
God. The hearers said. Who, then, can be saved? Jesus
answered, Things impossible to men, are possible to God.

28. — Then Peter said, Lo! we have forsaken all, and fol-
lowed thee. Jesus answered. Indeed, I say to you, that
thei-e is none who shall have forsaken his house, or parents,
or bi-others, or wife, or children, on account of the kingdom
of God; who shall not receive manifold more in return, in
this world, and in the future, eternal life.

31. — Then Jesus, taking the twelve aside, said, to them,
We are now going to Jerusalem, where all that the prophets
have written, shall be accomplished on the Son of Man.
For he shall be delivered to the Gentiles, and ridiculed, and
insulted, and spitted on. And after scourging, they will kill

Ch. XIX. LUKE. 177

him; and he shall rise agyin the third day. But they imder-
stood none ot" these thmgn: this discourse was dark to them;
they did not comprehend its meaning-.

35. — When he came near to Jericho, *> blind man, who
sat by the way-side begging, hearing the ci'owd jjass by, in-
quii'ed what was the matter. And Ijeing told that Jesus the
Nazarene was i)assing by, he ^'immediately cried, saying,
Jesus, Son of David, have \niy jn me. They who went be-
fore, charged him to be silent; but he cried still the louder.
Son of David, have pity on me. Jesus stopped, and com-
manded them to bring the man to him. And when he was
nigh, he asked him, saying. What do you wish me to do ibr
you? He answered, Master, to give me my sight. And
Jesus said to him, Receive your sight; your faith has cured
you. Instantly he received his sight, and Ibllowed him, glo-
riiying God; and all the people saw it, and praised God.

XIX. — When Jesus had entered, and was passing
through Jericho, behold, a man named Zaccheus, a rich
man, and chief of the publicans, endeavored to see what sort
t)f person he was, but could not for the press, being of a low
stature. Therefore, running before, he climbed up into a
sycamore, to see him; having observed that he was going
that way. When Jesus came to the place, he looked up,
and seeing him, said, Zaccheus, make haste and come down,
for to-day I must abide at your house. And he made haste,
and came down, and received him joyfully. When the mul-
titude perceived this, they said, mui-muring. He is gone to
be entertained by a sinner. But Zaccheus, pi-esenting him-
self before Jesus, said. Master, half of my goods I will give
to the poor; and if in anything I have wronged any man, I
will restore fourfold. And Jesus said, concerning him, To-
day is salvation come to this house; inasmuch as he also is
a son of Abraham. For the Son of Man is come to seek
and recover that which was lost.

11. — As the people were attentive, he added this para-
ble, because he was nigh to Jerusalem, and they liuicied the
Reign of God would immediately commence. A ceitain
nobleman went abroad to procure Ibr hiinsell" the royalty,
and then retui'u; and having called ten ol' his servants, and
delivered to them ten pounds, he said, improve these till 1
return. Now his citizens haled him; and sending an em-
bassy alter him, protesteil. We will not have this man for
our king. AVhen he i-eturned, vested with royal power, he
commanded those .ser\ ants to be called to whom he had com-
mitted the money, lliat he might knoAV what every one had
12

178 LUKE. Ch. XiX

gained. Then the first came, and said, Mj Lord, your
pound has gained ten pounds. He answered. Well done,
good servant; because you have been faithful in a very small
matter, receive the government of ten cities. And the second
who came, said, My Lord, your pound has gained five pounds.
He answered, Be you also governor of five cities. Another
came, saying. My Lord, here is your pound, which I have
kept laid up in a napkin; for I was afraid of you, because
you are a hard master; you exact what you did not give,
and reap what you did not sow. He answered. Out of your
own mouth, you malignant servant, I will condemn you.
Did you know that I am a hard master, exacting what I did
not give, and reaping what I did not sow? Why, then, did
you not put my money into the bank; that at my return I
might have received it with interest? Then he said to his
attendants, Take the pound fi"om him, and give it to him
who has ten pounds. They answered. My Lord, he has ten
pounds. He replied, I tell you, that to every one who has,
more shall be given; but from him who has not, even that
which he has shall be taken. But as for those my enemies,
who would not have me for their king, bring them hither,
and slay them in my presence.

sectio:n^ xn.

THE ENTRY INTO JERUSALEM.

28. — AFTER this discourse, Jesus walked foremost,
traveling toward Jerusalem. When he approached Beth-
phage and Bethany, near the mountain called the Mount of
Olives, he sent two of his disciples, saying. Go to yonder
village, where, as you enter, you will find a colt tied, on
which no man ever rode; loose him, and bring him. If any
one ask you why you loose him, you shall answer. Because
the Master needs him. Accordingly, they who received this
order, went, and Ibuiul everything as he had told them. As
they were loosing the colt, the owners said to them, Why
loose you the colt? They answered, The Master needs him.
So they brought him to Jesus, and having thrown their man-
tles upon the colt, set Jesus on it. As he went, the people
spread their mantles in the way before him. When he was
so near as the descent of the Mount of Olives, the whole
multitude of the disciples began to praise God in loud ac-
clamations, for all the miracles which they had seen; saying,
Blessed be the King who comes in the name of the Lord !

Ch. XX. LUKE. 17!i

Peace in heaven, and glory in the highest heaven ! Upon
this, some Pharisees in the crowd said to him, Kaljl)i, rebulie
your disciples. He answered, I tell you, that if these were
silent, the sloiu's would cry out.

41.- —When lie eame near, and beheld the city, he wept
over it, saying, O that thou hadst known, at least in this thy
day, the things whieh concern thy peace! But now they
are hid liom thine eyes: ibr the days are coming upon thee,
when thine enemies will surround thee with a rampart, and
inclose thee, and shut thee iip on every side; and will level
thee with the ground, thee and thy children, and will not
leave thee one stone upon another, because thou didst not
know the time when thou wast visited.

45. — Afterward he went into the temple, and drove out
thence those who sold, and those who bought in it, saying
to them. It is written, " My house is a house of prayer, but
you have made it a den of robbers."

47. — And he taught daily in the temple, while the chief
priests and the scribes, and persons of principal note, sought
his destruction; but could not devise how to effect it: for
all the people heard him with the gi'catest attention.

XX. — One of those days, as he was teaching the people
"n the temple, and publishing the good tidings, the chief
priests and the scribes, with the elders, came ujjon him, say-
ing. Tell us by what authority you do these things; or who
is he that empowered you? He answering, said to them, I
also have a question to put to you. Tell me, then. Was the
commission which John had to immerse, from he&'ven, or
from men? But they reasoned thus among themselves. If
we say. From heaven, he will reply. Why, then, did you not
believe him? And if we say, From men, all tho people will
stone us; for they are persuaded that John was a prophet.
They therelbre answered, that they could not tell whence.
Jesus replied, Neither do I tell you by whiit authority I
do these things.

9. — Then he s])oke to the people this i)arable: A man
planted a vineyard, and farmed it out, and ha /ing traveled,
continued long abroad. The season being come, he sent a
servant to the husbandmen, to receive of the j)roduce of the
vineyard; but they beat him, and sent him back empty.
Afterward, he sent ancther servant, whom they, having
beaten, and used shamefully, also sent away emj)ty. He
alterward dispatched a third to them. Him, likewise, they
wounded and drove away. Then the proprietor of the vine-
yard said, What shall I do? I will send my beloved son;
they will surely rcvejcnce him, when they tee him. But

180 LUKE. Ch. XX.

when the hiasbandmen saw him, they reas©necl thus among
themselves, This is the heii-*; come, let us kill him, that the
inheritance may be our own. And having- thi'ust him out of
the vineyard, they killed him. What, therefore, will the
proprietor of the vineyard do to them? He will come and
destroy those husbandmen, and give the vineyard to others.
And some of his hearers said, God forbid.

17. — fJesus, looking on them, said, "What, then, means
that expression of scripture, "A stone which the builders
rejected, is made the head of the corner. Whosoever shall
fall upon that stone, shall be bruised; but on whomsoevei'
it shall fall, it will crush him to pieces?" At that time, the
chief priests and the scribes, knowing that he had spoken
this parable against them, would have laid hands on him, but
feared the people.

20. — And they watched him, and set spies upon him, in-
structing them to personate conscientious men, and surprise
him in his words, that they might deliver him to the power
and authority of the procurator. These accosted him with
this question, Rabbi, we know that you speak and teach up-
rightly, and that, without respect of persons, you iaithfully
recommend the way of God. Is it lawful for us to pay taxes
to Cesar, or not? He perceiving their subtlety, answered.
Why would you entangle me? Show me a denarius. Whose
image and inscription has it? They answered, Cesar's.
He replied. Render, therefore, to Cesar, that which is Cesar's,
and to God, that which is God's. Thus they could not sur-
prise him in his discourses before the people; wherefore, ad-
miring his answer, they kept silence.

27. — Afterward, some of the Sadducees, who deny a fu-
ture state, came to him with this question: Rabbi, Mose«
has enjoined in his writings, that a man whose brother dies
childless, outlived by his wife, shall marry the widow, and
raise issue to his brother. Now there were seven brothers;
the first of whom, having taken a wife, died childless: the
second married the widow, and also died childless; the third
married her, as did likewise the rest; and all the seven died,
leaving no children. Last of all, the woman also died. To
which of them, therefore, will she be wife, at the resurrec-
tion; for she has been married to all the seven? Jesus an-
swering, said to them. The people of this world marry, and
are given in marriage; but, among them who shall be hon-
ored to share in the resurrection, and the other world, there
will be neither marrying nor giving in marriage; for they
can not die any more; because, like the angels, they are chil-
dren of God, being children of the resurrection. But that

Ch 'CXI. LUKE. 181

the dead are raised, even Moses has suggested, calling the
Lord who appeared in the bush, the God of Abraham, and
the God of Isaac, and the God of Jacob. Now he is not a
God of the dead, but of the living; lor they are all alive to
him. Then some of the scribes said to him, Rabbi, you have
spoken well. Alter that, they did not venture to ask him
any moi'e questions.

11. — And he said to them, Why is it affirmed that the
Messiah must be a son of David? Yet, David himself
says, in the book of the Psalms, " The Lord said to my
Lord, Sit at my right hand, till I make thy foes thy foot-
stool.'' As David thus calls him his Lord, how can he be
David's son?

45. — Then, in the audience of all the people, he said to
his disciples, Beware of the scribes, who love to walk in
robes, and aflect salutations in public places, and the princi-
pal seats in the synagogues, and the uppermost places at
feasts; who devour the families of widows, and make long
prayers foi- a disguise. These shall sufler the severest pun-
ishment.

XXI. — As Jesus was observing the j-ich casting their
gilts into the treasury, he saw an indigent widow throw
in two mites. And he said, I tell you, truly, that this poor
widow has cast in more than any of them; for all of these,
out of their superfluous store, have thrown into the sacred
chest : whereas, she has thrown in all the little that she had.

SECTION" xm.

THE LAST SUPPER.

5. — SOME having remarked, that the temple was adorned
with beautiful stones and presents, he said. The time will
come, when these things which you behold, shall be so razed
that one stone w\\\ not be left ni)on another. Then they
asked him, saying, Kabl)i, when will these things be: and
what will be the sign, when they are about to be accom-
plished? He answered, Take care that you be not seduced:
ibr many will assume my character, saying, I am the i)erson,
and the time ai)[)roaches; therelbre, do not follow them.
But when you shall hear of wars and insurrections, be not
terrified: ibr these things must first happen; but the end
will not iiinnediately Ibllow.

10. — IK- adilcd, Then will nation rise against nation, and
kingdom against kingdom. And there shall be great earth-

182 LUKE. Ch. XXL

quakes in sundry places, and famines, and pestilences; there
shall be also frig-htful appearances, and great prodigies in
the sky. But, before all this, you shall be apprehended and
prosecuted, and delivered to synagogues, and imprisoned,
and dragged before kings and governors, because of my
name : and this will aiford scope for your testimony. Be,
therefore, resolved not to premeditate what defense you
shall make; for I will give you an utterance, and wisdom,
which none of your adversaries shall be able to refute or re-
sist. And you shall be given up even by parents, and broth-
ers, and kinsmen, and friends; and some of you will be put
to death. And, on my account, you shall be universally
hated. Yet not a hair of your head shall be lost. Save
your souls by your perseverance.

20. — Now, when you shall see Jerusalem invested with
armies, know that its desolation is nigh. Then let those in
•Judea flee to the mountains; let those in the city make their
escape, and let not those in the country enter the city : for
these will be days of vengeance, in which all the denuncia-
tions of the scriptures shall be accomplished. But, alas, for
the women with child, and for them who give suck in those
days! for there shall be great distress in the land, and wrath
upon this people. They shall fall by the sword; they shall
be carried captive into all nations; and Jerusalem shall be
trodden by the Gentiles, until the times of the Gentiles be
over. And there shall be signs in the sun, and in the moon,
and in the stars; and upon the earth, the anguish of de-
sponding nations; and roarings in the seas, and floods; men
expiring with the fear and apprehension of those things
which are coming upon the world : for the powers of heaven
shall be shaken. Then they shall see the Son of Man com-
ing in a cloud, with great glory and power. Now when
these things begin to be fulfilled, look up, and lift up your
heads; because your deliverance approaches

29. — He proposed to them, also, this comparison: Con-
sider the fig tree, and the other ti-ees. When you observe
them shooting forth, you know, of yourselves, that the sum-
mer is nigh. Know, in like manner, when you shall see
these events, that the Reign of God is nigh. Indeed, I say
to you, that this race shall not tail until all be accomplish-
ed. Heaven and earth shall fail; but my words shall not
fail. Take heed, therefore, to yourseb.es, lest your hearts
be overcharged with surfeiting, and drunkenness, and worldly
cares, and that tlay come upon you unawares: for, as a net,
it shall inclose all the inhalntants of the earth. Be vigilant,
therefore, praying on every occasion, that you may be ac-

Cu. XXII. LUKE. 183

counted worthy to escape all these approaching evils, and tc
stand bclbre the Son of Man.

37. — Thus Jesus taught in the temple by day, but retired
at night to the mountain, called the Mount of Olives. And
every morning the people resorted early to the temple to
hear him.

XXII. — KoAV the feast of unleavened bread, called the
passover, being near, the chief priests and the scribes sought
how they might kill him, for they feared the j^eople. Then
Satan entered into Judas, surnamed Iscariot, who was of the
ninnber of the twelve. And he went and concerted with the
chief priests and officers, how he might deliver Jesus into
their hands. And they were glad, and agreed to give him
a certain sum, which Judas having accepted, watched an op-
portunity to deliver him up without tumult.

7. — Xow, the day of unleavened bread being come, on
which the passover must be sacrificed, Jesus sent Peter and
John, saying. Go, and prepare for us the passovei', that we
may eat it. They asked him. Where shall we ]>repare it?
He answered. When you enter the city, you will meet a man
carrying a pitcher of Avatei*; follow him into the house which
he shall enter, and say to the master of the house. The
Teacher asks you. Where is the guest-chamber, where I
may eat the passover with my disciples? And he will show
you a large upper room, furnished; make ready there. So
they went, and, having found everything as he had told
them, prepared the passover.

14. — When the horn- was come, he placed himself at
table with the twelve Apostles, and said to them, M\;ch have
I longed to eat this passover with you, before I suffer: for I
declare to you, that I will never partake of another, until it
be accomplished in the kingdom of God. Then, taking a
cup, he gave thanks, and said. Take this, and share it
amongst you; for I assure you, that I will not again drink
of the product of the vine, until the Reign of God be come.
Then he took bread, and having given thanks, broke it, and
gave it to them, saying. This is my body, which is given lor
you. Do this in commemoi'ation of me. He likewise gave
the cuj), alter supper, saying. This cup is the new Institu-
tion in my blood, which is shed for you.

21. — IVIai'k, however, lliat the hand of him who betrays
nie, is on the table with mine. The Son of Man is going
away, as has been defeimined: neverfheless, alas, for that
man by wliom lie is beti'ayed! Then they began to inquire
among themselves, which of them it could be that would do
this.

184 LUKE. Ch. XXII

24. — There had been, also, a contention amongst them,
which of them should be accounted the greatest. And he
said to them. The kings of the nations exercise doniinion
over them ; and they who oppress them, are styled beneiac-
tors. But with you, it must be otherwise : nay, let the great-
est amongst you be as the least; and him who governs, as he
who serves. For, which is greater, he Avho is at table, or he
who serves? Is not he that is at table? Yet I am amongst
you as one who serves. You are they who have continued
with me in my trials. And I grant to you to eat, and to
drink at my table, in my kingdom, (forasmuch as my Father
has granted me a kingdom,) and to sit on thrones, judging
the twelve tribes of Israel.

31. — The Lord said, also, Simon, Simon, Satan has ob-
tained permission to sift you as wheat; but I have prayed
for you, that your faith fail not; do you, therefore, when you
have recovered yourself, confirm your brethren. He an-
swered. Master, I am ready to accompany you, both to pris-
on, and to death. Jesus replied, I tell you, Peter, the cock
shall not crow to-day, beibre you have thrice denied that you
know me.

35. — Then he said to them, When I sent you without
purse, and bag, and shoes, did you want anything? But
now, said he, let him that has a purse, take it, and likewise
his bag; and let him who has no sword, sell his mantle, and
buy one; for I tell you that this scripture, " He was ranked
among malefactors," is now to be accomplished in me : for
the things relating to me must be fulfilled. They said. Mas-
ter, here are two swords. He replied. It is enough. Then
he went out, and repaired, as he was wont, to the Mount of
Olives, and his disciples followed him.

40. — Being arrived there, he said to them, Pray that you
may not yield to temptation. Then, being withdrawn Irora
them about a stone's cast; he kneeled down and prayed, say-
ing. Father, if thou wilt, take this cup away from me; nev-
ertheless, not my will, but thine be done. And there ap-
peared to him an angel from heaven, strengthening him.
And being in an agony of grief, he prayed the more fer-
vently, and his sweat fell like clotted blood to the ground.
Having arisen from prayer, and returned to the disciples, he
found them sleeping, oppressed with grief; and said to them.
Why do you sleep? Arise, and pray, lest the trial overcome
yon.

47. — Before he had done speaking, he saw a multitii' Ic ;
and he who was called Judas, one of the twelve, walked be-
fore them, and came up to Jesiis, to kiss him. Jesus said to

Ch. XXn. LUKE. 185

him, Judas, do you betray the Son of Man with a kissr
Now, those who were with him, foreseeing what would hap-
pen, said to liini, Master, shall we strike with the sword?
And one of them sti-uck the servant of the high priest, and
cut off his I'ight ear. Jesus said. Let this suffice; and touch-
ing his ear, he healed him. Then Jesus said to the chief
priests, and the officers of the temple-guard, and the elders,
who were come to ajiprehend him, Do you come with swords
and clubs, as in pursuit of a robber? While I was daily with
you in the temple, you did not attempt to ai'rest me. But
this is your hour, and the power of darkness. .

SECTION XIY.

THE CRUCIFIXION.

54. — THEN they seized him, and led him away to the'
high priest's house. And Peter followed, at a distance.
When they had ki7idled a fire in the middle of the court,
and were sitting roimd it, Peter sat down among them. And
a maid ser\ant, having observed him sitting by the fire, and
viewed him attentively, said. This man also was with him.
But he disowned him, saying. Woman, I know him not. A
little while altei-, another seeing him, said, You, also, are one
of them. Peter answered, Man, I am not. About an hour
alter, another averred the same thing, saying. This man was
sui'ely with him, for he is a Galilean. Peter answered, ISIan,
I know nothing of this matter. And just as he spoke the
word, a cock crew. Then the Lord, turning, looked upon
Peter, and Peter called to mind the word which the Lord had
said to him. Before the cock crow, you will disown me
thrice. And he went out and wept bitterly.

63. — Meantime, they who had Jesus in charge, mocked
and beat him; and liaving blindlblded him, struck him on
the face, and asked him, saying. Divine who it is that smote
you. And many other abusive things they said against
lilm.

60. — As soon as it was (hiy, the national senate, with the
chief priests and scribes, were assembled, and having caused
iiiii) lo be brought into their c(mncil-chamber, said to him.
If you be the Messiah, tell us. lie answered, If I tell you,
you will not believe: and if I put a question, you will neither
answer nie, nor aeipiit me. llcreaftei- the Son of Man shall
be seated at the right hand of Almighty God. They all re-
prie(|, You are, then, the Son of God? He answei-ed, Yoit

186 LUKE. Ch. XXm.

say the truth. Then they cried, What further need have we
of evidence? We have heard enough ourselves, fi-om hia
own mouth.

XXIII, — And the assembly broke up, and conducted
Jesus to Pilate: and they accused him, saying, We found
this man perverting the nation, and forbidding to give tribute
to Cesar, calling himself Messiah the King. Then Pilate,
asking him, said. You are the King of the Jews? He an-
swered, You say right. Pilate said to the chief priests and
the multitude, I find nothing criminal in this man. But
they became more vehement, adding, He raised sedition
among the people, by the doctrine which he spread through
all Judea, from Galilee, where he began, to this place. When
Pilate heard them mention Galilee, he asked, whether the
man were a Galilean. And finding that he belonged to
Herod's jurisdiction, he sent him to Herod, who was also
then at Jerusalem.

8. — And Herod was very glad to see Jesus : it was what
he had long desired; having heard much of him, and hoping
to see him perform some miracle. He, therefore, asked him
many questions, but Jesus returned him no answer. Yet
the chief priests and the scribes, who were present, accused
him with eagerness. But Herod and his military train de-
spised him: and having, in derision, arrayed him in a splen-
did robe, remanded him to Pilate. On that day, Pilate and
Herod became friends; for, before, they had been at enmity.

13. — Pilate, having convened the chief priests, the ma-
gistrates and the people, said to them, You have brought
this man before me, as one who excites the i>eople to revolt;
yet, having examined him in your presence, I have not found
him guilty of any of those crimes of which you accuse him.
Neither has Herod; for I referred you to him. Be assured,
then, that he has done nothing to deserve death. I will
therefore chastise him, and release him. For it was neces-
sary that he should release one to them at the festival. Then
all cried out together, Away with this man, and release to
us Barabbas. I^ow Barabbas had been imprisoned for rais-
ing sedition in the city, and for murder. Pilate, willing to
release Jesus, again expostulated. But they cried, say-
i-ng. Crucify! crucify him! A third time he repeated, Why?
What evil has this man done? I do not find him guilty of
any capital crime; I will therefore chastise him, and release
him. But they persisted, demanding, with much clamor,
that he might be crucified. At last, their clamors, and those
of the chief priests, prevailed: and Pilate pronounced sen-
tence, that it- should be as they desired. Accordingly, be

Ch. XXin. LUKE. 187

released a man who had been imprisoned for sedition and
murder; whom they required; and gave up Jesus to their
will.

2(). — xVs they led him away, they laid hold of one Simon,
a Cyrenian, coming- fi'om the country, and laid the cross on
him, that he might bear it after Jesus. And a g-reat multi-
tude followed him, amongst whom were many women, who
lamented and bewailed him. But Jesus, turning- to them,
said. Daughters of Jerusalem, weejj not for me, but weep
for yourselves, and for your children: for the days are com-
ing, in which they shall say, Happy the barren, the wombs
which never bare, and the breasts which never g-ave suck !
Then they shall cry to the mountains, Fall on us; and to the
hills, Cover us: for if it fare thus with the green tree, how
shall it fare with the dry? And two malefactors were also
led with him to execution.

33. — When they came to the place called Calvary, they
there nailed him to a cross, and the malefactors also; one at
his right hand, the other at his left. And Jesiis said. Father,
forgive them, for they know not what they do. And they
parted his garments by lot. While the people stood gazing,
even their rulers joined them in ridiculing him, and saying.
This man saved others: let him save himself, if he be the
Messiah, the elect of God. The soldiers likewise mocked
him, coming and offering him vinegar, and saying. If you be
the King of the Jews, save yourself. There was also an in-
scription over his head in Greek, Latin, and Hebrew, THIS
IS THE KING OF THE JEWS.

39. — Now, one of the malefactors who suffered with him,
reviled him, saying. If you be the Messiah, save yourself
and us. The other, rebuking him, answered, Have you no
fear of God, you who are undergoing the same punishment?
And we, indeed, justly; for we receive the due reward of
our deeds: but this man has done nothing amiss. And he
said to Jesus, Remember me. Lord, when thou comest to
thy kingdom. Jesus answered. Indeed, I say to you, To-
day you shall l)e with nie in pai'adise.

4-1. — And, about the sixth hour, there was darkness over
all the land, which lasted till the ninth. The sun was daik-
ened, and the vail of the ten\ple was rent in the midsr.
And Jesus said with a loud voice. Father, into thy hands I
connnit my spirit; and iiaving thus said, he expired. Then,
the centurion, observing what had hajipened, gave glory to
(rod; saying, Assui-edly, this was a righteous man. Nay,
all the people who were })resent at this si)ectacle, and
«aw what had passed, returned, beating their breasts. And

188 LUKE. Ch. XXrV.

all his acquaintance, and the women who had followed hiui
Irom Galilee, standing at a distance, beheld these things.

SECTION XV.

THE BESURREOTION.

50. — NOW, from Arimathea, a city of Jndea, there was
a senator, named Joseph, a good and just man, who had not
concurred in the resolutions and proceedings of the rest;
and who, himself, also expected the Reign of God. This
man went to Pilate, and begged the body of Jesus. And
having taken it down, he wrapped it in linen, and laid it in
a tomb cut in stone, in which no man had ever been depos-
ited. Now that day was the preparation, and the Sabbath
approached. And the women, who had accompanied Jesus
fi'om Galilee, followed Joseph, and observed the tomb, and
how the body was laid. When they returned, they provided
spices and ointments, and then rested the Sabbath, accoi'd-
ing to -the commandment.

XXIY. — But the first day of the week, they went by
daybreak, with some others, to the tomb, carrying the spices
which they had pi-ovided, and ibund the stone rolled away
from the tomb; and having entered, they found not the body
of the Lord Jesus. While they were in perplexity on this
account, behold, two men stood by them, in robes of a daz-
zling brightness. The women being afirighted, and fixing
their eyes on the ground, these said to them, Why do you
seek the living among the dead? He is not here, but is risen ;
remember how he spoke to you, before he left Galilee, say-
ing. The Son of Man must be delivered into the hands of
sinners, and be crucified, and the third day rise again. Then
they remembered his words.

9. — On their i-eturn li-om the tomb, they reported the
whole matter to the eleven, and to all the other disciples.
It was Mary the Magdalene, and Joanna, and Mary the
mother of James, and other women with them, who told
these things to the Apostles: but their account appeared to
them as idle tales; they gave them no credit. Peter, how-
ever, arose and ran to the tomb; and stooping down, saw
nothing there but the linen lying. And he went away, mus-
ing with astonishment on what had hap])ened.

13. — The same day, as two of the disciples were travel-
ing to a village named Emraaus, sixty liu'lougs li'om Jerusa-
lem, they conversed together about all these events. Whil-;

Ch. XXTV. LUKE. 189

they were conversing- and reasoning, Jesus himself joined
them, and went along- with them. But their eyes were so
aftccted that they did not know him. And he said to them,
What subjects are these about which you confer together?
and why are you dejected? And one of them, named Cleo-
pas, answered. Are you oidy a stranger in Jerusalem, and do
not know the things v.'hich have happened there so lately?
What things? said he. They answered, Concerning Jesus,
the Nazarene, who was a prophet, powerful in Avord and
deed, before God and all the people; how our chief priests
and magistrates have delivered him to be condemned to
death, and have crucified him. As for us, we trusted that it
had been he who should have redeemed Israel. Beside all
this, to-day, being the third day since these things hap-
pened, some women of our company have astonished us; for
having gone eai'ly to the tomb, and not found his body, they
came and told us that they had seen a vision of angels, who
said that he is alive. And some of our men went to the
tomb, and found matters exactly as the women had related;
but him they saw not.

25. — Then he said to them, O thoughtless men, and back-
ward to believe things which lune been all predicted by the
prophets! Ought not the Messiah thus to suffer, and so to
enter into his glory? Then beginning with Moses, and pro-
ceeding through all the i)rophets, he explained to them ad
the passages relating to himself. When they came near the
village, whither they were traveling, he seemed as intending
to go i'arther; but they constrained him, saying. Abide with
us, for it grows late, and the day is far spent. And he wejit
to abide with them. While they were at table together, he
took the loaf, and blessed and broke it, and distributed to
them. Then their eyes were opened, and they knew him;
and he disappeared. And they said one to another. Did not
our hearts burn within us, while he talked with us on the
road, and expounded to us the scriptures?

33. — Innucdiately they arose and returned to Jerusalem,
where they found the eleven, and the rest of their company
assembled, who said, The Master is actually risen, and has
appeared to Simon. These also recounted what had hai)pened
on the road, and how he was made known to them in break-
ing the loaf.

3G. — While they discourscil in this manner, he stood in
the midst of them, and said, Peace be to you. But they
were amazed ;ind aflViglitcd, imagining that they saw a spirit.
And he said to tlieiu. Why are you alarmed? And whci-e-
fore do suspicions arise in your hearts? Behold my hands

190 Luic'v Ch. xxrv.

and my feet; it is I myself; handle me and be convinced;
for a spirit has not flesh and bones as you see me have. Say-
ing this, he showed them his hands and his feet. While yet
they believed not, for joy and amazement, he said to them,
Have yon here anything to eat? And they gave him a piece
of broiled fish, and of a honeycomb, which he took and pat
in their presence. And he said to them, This is what I told
you while I remained with yoii, that all the things which are
written of me in the law of Moses, and in the prophets, and
in the Psalms, must be accomplished. Then he opened their
minds, that they might understand the scriptm-es; and said
to them. Thus it is written, and thus it behooved the Mes-
siah to suffer, and to rise from the dead the third day; and
that reformation and the remission of sins should be proclaim-
ed, in his name, among all nations, beginning at Jerusalem.
Now, you are witnesses of these things; and behold I send
you that which my Father has promised; but do you con-
tinue in this city, until you be invested with power from
above.

50. — He then led them out as far as Bethany, and lifted
up his hands, and blessed them. And while he was blessing
them, he was parted fi"om them, and carried up into heaven.
And having worshiped him, they returned to Jerusalem wi^h
great joy; and were constantly in the temple, praising and
blessing Grod.

<Jn. 1 JOHN. V.n

THE
TESTIMONY

JOHN,

THE APOSTLE.
fFIRST PUBLISHED IN EPHEStJS, A.D. 68 ]

JOHN'S PREFACE..

1 — IN the beginning was the Word, and the Word was with Grod, and the
Word was God. This was in the beginning with God. All things were
made by hia>, and without him not a single creature was made. In him
was life, and the life was the light of men. And the light shone in
darkness, but the darkness received it not.

SECTION L

THE TESTIMONY OF JOHN THE IMMEKSEB.

6. — A MAN named John, was sent from God. This
man came as a witness, to testify concerning the light, that
through him, all might believe. He was not himself the
light; but came to testify concei'ning the light. The true
light was he who, coming into the world, enlightens every
man.

10. — He was in the world, and the world was made by
him; yet the world knew him not. He came to his own
land, and his own people did not receive him; but to as
many as received him, believing in his name, he granted the
privilege of being children of God; who derive theii- bii-th
not from blood, nor from the desire of the flesh, noi- fiom
the will of man, but from God.

If. — And the Word became incarnate, and sojourned
amongst us, (and we beheld his glory, the glory as of the
only begotten of the Fathei-,) full of favor and truth.
(It was concerning him John testified, when he cried, This
is He of whom I said, He that comes after me, is i)rcl'errc(i
to me; for he was before me.) Of his fullness we all have
received, even favor for favor's sake; for the law was given

192 JOHN. Ch. T

by Moses — the favor .iid the truth came by Jesus Chr t.
No one ever saw God; it is the only begotten Son, who is
in the bosom of the Father, who has made him known.

19. — Now this is the testimony of John. When the
Jews sent priests and Levites fi'om Jerusalem, to ask him,
Who are you? he acknowledged, and denied not, but ac-
knowledged, saying, I am not the Messiah. And they asked
him, Who, then? Are you Elijah? He said, I am not.
Are you the prophet? He answered, No. They said, Tell,
then, who you are, that we may return an answer to them
who sent us. What do you say of yoiu-self? He answer-
ed, I am he whose voice proclaims in the wildei'ness, " Make
straight the way of the Lord," as said the Prophet Isaiah.
Now they who were sent, were of the Pharisees. And they
questioned him further. Why, then, do you immerse, if you
be not the Messiah, nor Elijah, nor the pi-ophet? John an-
swered, I immerse in water, but there is one among you
whom you know not. It is he who comes after me, and was
before me; whose shoe-string I am not worthy to loose.
This hajopened at Bethabara, upon the Jordan, where John
was immersing.

29. — On the next day, John sees Jesus coming to him,
and says. Behold the Lamb of God, that takes away the sin
of the world. This is He, concerning whom I said, After
me a man comes, who is preferred to me; for he was before
me. As for me, I knew him not; but, that he might be
made manifest to Israel, I am come immersing in water.
John testified farther, saying, I saw the Spirit descending
from heaven, like a dove, and remaining upon him. For
my part, I should not have known him, had not He, who
sent me to immerse in water, told me. Upon whom you shall
see the Spirit descending, and remaining, the same is He
who immerses in the Holy Spirit. Having, therefore, seen
this, I testify that he is the Son of God.

35. — The next day, John, being with two of his disciples,
observed Jesus ])assing, and said. Behold the Lamb of God.
The two disciples hearing this, followed Jesus. And Jesus,
turning about, saw them following, and said to them. What
do you seek? They answered. Rabbi, (which signifies
Teacher,) where do you dwell? He replied. Come, and see.
They went, and saw where he dwelt, and it being about the
tenth hour, abode with him that day. One of the. two, who,
having heard John, followed Jesus, was Andrew, the brother
of Simon Peter. The first he met, was his own brother, Si-
mon; to whom he said. We have found the Messiah, (a
name equivalent to Christ.) And he brought him to Jesus.

Ch. n. JOHN. 193

Jesus, looking upon him, said. You are Simon, the son of
Jona; you shall be called Cephas, (which denotes the same
as Peter.)

43. — The next day, he resolved to go to Galilee, and
meeting Philip, said to him. Follow me. Now Philip was
of Bethsaida, the city of Andi'ew and Peter. PhiliiJ meets
Nathanael, and says to him. We have found the person de-
scribed by Moses in the law, and by the prophets, Jesus, the
son of Joseph, of Nazareth. Nathanael says to him. Can
any good thing come out of Nazareth? Philip answered,
Come, and see. Jesus saw Nathanael coming to him, and
said, concerning him. Behold an Israelite, indeed, in whom is
no guile. Nathanael said to him, Whence do you know me?
Jesus answered, I saw you when you wei'e undei" the fig
tree, before Philip called you. Nathanael replying, said to
him. Rabbi, you are the Son of God: you- are the King of
Israel. Jesus answered him, saying, Because I told you that
I saw you under the fig tree, you believe! You shall see
greater things than this. He added, Most assuredly, I say
to you, hereafter you shall see heaven open, and the angels
of God ascending fi-om the Son of Man, and descending to
him.

SECTION II.

THE ENTRANCE ON THE MINISTRT.

II. — THPEE days after, there was a marriage in Cana,
of Galilee, and the mother of Jesus was there. Jesus, also,
and his disciples, were invited to the marriage. The wine
falling short, the mother of Jesus said to him. They have no
wine. Jesus answered. Woman, what have you to do with
me? My time is not yet come. His mother said to the ser-
vants, Do whatever he shall bid you. Now there were six
water pots of stone, containing two or three baths each,
placed there for the Jewish rites of cleansing. Jesus said to
them, Fill the pots with water. And they filled them to the
biim. Then he said. Draw, now, and carry to the director
of the feast. And they did so. When the director of the
feast had tasted the wine made of water, not knowing
whence it was, (but the servants who drew the water
knew,) he said, addressing the bridegroom. Every person
presents the best wine first, and worse wine afterward,
when the guests have drunk largely; but you have reserved
the best till now. This fir^t miracle Jesus wrought in
13

194 JOHN. Ch. ni.

Cana, of Galilee, displaying his glory: and his disciples be-
lieved on him.

12. — Aftei'ward, he went to Capernaum, he and his moth-
er, and his brothers, and his disciples; but they staid not
there many days.

13. — And the Jewish passover being nigh, Jesus went to
Jerusalem; and finding changers sitting in the temple, and
people who sold cattle, and sheej), and doves; he made a
whip of cords, and drove them all out of the temple, with
the sheep and cattle, scattering the coin of the changers,
and oversetting their tables; and said to them, who sold
doves. Take these things hence. Make not my Father's
house a house of traffic. (Then his disciples remembered
these words of the scripture, " My zeal for thy house con-
sumes me.")

18. — Therefore, the Jews answered, and said to him. By
what miracle do you show us your title to do these things?
Jesus answering, said to them, Destroy this temple, and I
will rear it again in three days. The Jews replied. Forty
and six years was this temple in building; and you would
rear it in three days? (But, by the temple, he meant his
body.) When, therefore, he was risen from the dead, his
discijiles remembered that he had said this, and they under-
stood the scripture, and the word which Jesus liad spoken.

23. — While he was at Jerusalem, during the feast of the
passover, many believed on him, when they saw the mira-
cles which he performed. But Jesus did not ti'ust himself
with them, because he knew them all. He needed not to re-
3eive from others a character of any man, for he knew what
was in man.

III. — Now there was a Pharisee called Nicodemus, a
ruler of the Jews, who came to Jesus by night, and said to
him. Rabbi, we know that you are a teacher come from God ;
for no man can do these miracles which you do, unless God
be with him. Jesus answering, said to him. Most assuredly,
I say to you, unless a man be born again, he can not discern
the Reign of God. Nicodemus replied, How can a grown
man be born? Can he enter his mother's womb anew, and
l)e born? Jesus answered. Most assuredly, I say to you,
unless a man be born of water and Spirit, lie can not entti
the kingdom of God. That which is born of the flesh is flesh ;
that which is born of the Spirit is Spirit. Wonder not, then,
that I said to you. You must be born again. The Spirit
breathes where he pleases, and you hear the report of him,
but know not when<;e he comes, or whither he goes; so is
every one who is born of the Si)irit. Nicodemus answered,

Ch. in. JOHN. 195

Flow can these things be? Jesus replied, Are you the
teacher of Israel, and know not these things? Most assur-
edly, I say to you, we speak what we know, and testify
what we have seen; yet you receive not our testimony. 11'
you undeistood not, when I told you eai'thly things, how
will you understand when I tell you heavenly things? For
none has ascended into hea\'en, but he who descended Irom
heaven; the Son of Man, whose abode is heaven. As Moses
placed on high the serpent in the wilderness, so must the Son
of Man be j^laced on high; that whosoever believes on him
may not perish, but obtain eternal life: tor God has so loved
the world, as to give his only begotten Son, that whosoever
believes on him, may not perish, but obtain eternal lile.
For God has sent his Son into the world, not to condemn the
woi'kl, but that the world may be saved by him. He who
believes on him, shall not be condemned; he who believes
not, is already condemned, because he has not believed on
the name of the only begotten Son of God. Now this is
the ground of condemnation; that light has come into the
worlil, and men have preferred the darkness to the light, be-
cause their deeds were evil. For whosoevei* does evil, hates
the light, and shuns it, lest his deeds should be detected.
But he who obeys the truth, comes to the light, that it may
be manilest that his actions are agreeable to God.

22. — After this, Jesus went, with his disciples, into the
territory of Judea, where he remained with them, and im-
mersed. John also was immersing in Enon, near Salim,
because there was much water there; and people came
thither, and were immersed. For John was not yet cast
into prison.

25. — Now John's disciples had a dispute with a Jew,
about purification. Then they went to John, and said to
him, Rabbi, he who was with you near the Jordan, ol" whom
you gave so great a character; he, too, immerses, and the
people flock to him. John answered, A man can have no
{)ower but what he derives liom heaven. You yomselves
are witness for me, that I said, I am not the Messiah; but
am sent before him. The bridegroom is he who has the
bride; but the friend of the bi-idegrocmi, who assists him,
rcj(jices to hear the bridegi'oom's voice: this, my joy, there-
foie, is complete. He must increase, while I decrease. He
who comes from above, is above all. He who is from the
earth Is earthly, and speaks as being li'oni the earth. He
who comes Irom heaven, is above all. "What he testifies, is
what he has seen and heard; yet his testimony is not re-
ceived. He who receives his testimony, vouches the verac-

196 JOKN^. Ch. ^^

ily of God. For he whom God has commissioned, relates
God's own words : for to him God gives not the Spirit by
nieasui'e. The Fatlier loves the Son, and has subjected all
things to him. He who believes on the Son, has life eternal;
he who rejects the Son, shall not see life: but the vengeance
of God awaits him.

SECTIOI^ III.

THE JOUBNET TO GALILEE.

IV. — JESUS, knowing that the Pharisees were informed
that he made and immersed more disciples than John,
(though it was not Jesus himself, but his disciples, who im-
mersed,) left Judea, and returned to Galilee.

4. — Being obliged to pass through Samaria, he came to
a Samaritan city, called Sychar, near the heritage which Ja-
cob gave his son Joseph. Now Jacob's well was there.
And Jesus, wearied with the journey, sat down by the well,
it being about the sixth hour.

7. — A woman, of Samaria, having come to draw water,
Jesus said to her. Give me some drink, (for his disciples
were gone into the city to buy food;) the Samaritan woman
answered. How is it, that you, who are a Jew, ask drink of
me, who am a Samaritan? (For the Jews have no friendly
intercourse with the Samaritans.) Jesus replied. If you
knew the bounty of God, and who it is that says to yt)ii.
Give me some drink, you would have asked him, and he
would have given you living water. She answered, Sir, jow
have no bucket, and the well is deep: whence, then, have
you the living water? Are you greater than our father Ja-
cob, who gave us the well, and drank of it himself, and his
sons, and his cattle? Jesus replied, Whosoever drinks of
this water, will thirst again; but whosoever will drink of
the water which I shall give him, will never thirst more; but
the water which I shall give him, will be in him a Ibuntain,
springing up to everlasting life. The woman answered. Sir,
give me this water, that I may never be thirsty, nor come
hither to draw. Jesus said to her. Go, call your husband,
and come back. She answered, I have no husband. Jesus
replied. You say well, I have no husband; for you have had
five husbands; and he whom you now have, is not your hus-
band. In this, you have spoken ti-uth. The woman said,
Sir, I perceive that you are a prophet. Our lathers wor-
Bhiped on this mountain; and you say, that in Jerusalem is

Ch. ry. JOHK. 197

the place, where men ought to worship. Jesus answered,
Woman, believe me, the time approaches when yon shall
neither come to this mountain, nor go to Jerusalem, to wor-
ship the Father. You worship what you know not, we woi--
ship what we know: ibr salvation is from the Jews. But
the time comes, or, rather, is come, when the true worship-
ers shall woi-ship the Father in spirit and truth: for such are
the worshipers whom the Father i-equires. God is Spirit,
and they that worship him, must worship him in spii-it and
truth. The woman replied, I know that the Messiah comes,
(that is, Christ;) when he is come, he will teach us all
things. Jesus said to her, I who speak to you, am he.

27. — Upon this, his disciples came, and wondered that
he talked with a woman; yet none of them said. What do
you seek? or. Why do you talk with her? Then the woman
left her pitcher, and having gone into the city, said to the
people, Come, see a man who has told me all that ever I did.
Is not this the Messiah? They, accordingly, went out of
the city, and came to him.

31. — Meanwhile, the disciples entreating him, said. Rab-
bi, eat. Pie answered, I have food to eat which you know
not. Then said his disciples, one to another. Has any man
brought him food? Jesus answered, My food is to do the
will of him who sent me, and to finish his work. Do you
not say, After fom* months comes harvest? But I say. Lift
up your eyes, and survey the fields; for they are ah-eady
white enough for harvest. The reaper receives wages, and
gathers the fruits for eternal life, that both the sower and
the reaper may rejoice together. For in this, the proverb is
verified. One sows, and another reaps. I sent you to reap
that on which you have bestowed no laboi": others labored,
and you get possession of their labors.

39. — Now, many Samaritans of that city believed in him,
on the testimony of the woman, who said. He told me all
that ever I did. When, therefore, they came to him, they
besought him to stay with them; and he staid there two
diiys. And many more believed, because of what they
heard from himself; and they said to the woman. It is not,
now, on accomit of what you have reported, that we believe;
for we have heard him ourselves, and know that this is truly
the Saviour of the world, the Messiah.

43. — After the two days, Jesus departed, and went to
Galilee, for he had himself declared that a i)rophet is not
regai-ded in his own country. Being come into Galilee, he
waa well received by the Galileans, who had seen all that

198 JOHN. Ch. V.

he did at Jerusalem, during the festival; for they likewise
attended the festival.

46. — Then Jesus returned to Cana, of Galilee, where he
had made the water wine. And there was a certain officer
of the court, whose son lay sick at Capernaum, who hav-
ing heard that Jesus was come from Judea into Galilee,
went to him, and entreated him to come and cure his son,
who was dying. Jesus said to him, Unless you see signs
and prodigies, you will not believe. The officer answered,
Come, Sir, bel'ore my child die. Jesus replied. Go your
way. Your son is well. And the man believed the word
which Jesus had spoken, and went his way. As he was re-
turning, his servants met him, and informed him that his son
was well. He then inquired of them the hour when he be-
gan to get better. They answered. Yesterday, at the seventh
hour, the fever left him. Then the father knew, that it was
the same hour in which Jesus said to him, Your son is well;
and he, and all his family, believed. This second miracle
Jesus performed, after retm-ning from Judea to Galilee.

SECTION IV.

THE CURE AT BETHESDA.

v.— AFTERWAED there was a Jewish festival, and
Jesus went to Jerusalem. Now there is at Jerusalem, nigh
the sheep gate, a bath, called, in Hebrew, Bethesda, which
has five covered walks. In these lay a great number of sick,
blind, lame, and palsied people, waiting for the moving of
the water, (for a messenger at times descended into the bath,
and agitated the water; and the first that stepped in, after
the agitation of the water, was cured of whatever disease he
had.)

5. — Now, there was one there, who had been diseased
thirty-eight years. Jesus, who saw him lying, and knew
that he had been long ill, said to him. Do you desire to be
healed? The diseased man answered. Sir, I have no person
to put me into the bath, when the water is agitated; but
while I am going, another gets down before me. Jesus said
to him. Arise, take up your couch and walk. Instantly the
man was healed, and took up his couch and walked.

10. — Now, that day was the Sabbath. The Jews, thei'c-
fore, said to him that was cured. This is the Sabbath. It is
not lawful for you to cany the couch. He answered, lie
who healed me, said to mc, Take up yom* couch and walk.

Ch. V. JOinf. 199

They asked him then, Who is the man that said to you,
Take up your couch and walk? But he that had been heal-
ed, knew not who it was ; for Jesus had slipped away, there
being a crowd in the place.

14. — Jesus, afterward, finding him in the temple, said to
him, Behold, you are cured; sin no more, lest something
worse betall you. The man went, and told the Jews that it
was Jesus who had cured him. Thei'efore, the Jews perse-
cuted Jesus, because he had done this on the Sabbath.

17. — But Jesus answered them. My Father works until
now; I also work. For this reason the Jews were the more
intent to kill him; becaxise he had not only broken the Sab-
bath, but, by calling God his real Father, had equaled him-
self to God. Then Jesus addressed them, saying. Most as-
suredly, I say to you, the Son can do nothing of himself,
but as he sees the Father do: for what things soever he
does, such does the Son, likewise. For the Father loves the
Son, and shows him all that he himself does: nay, and will
show him greater works than these, which will astonish you.
For as the Father i-aises and quickens the dead, the Son also
quickens whom he will: for the Father judges no person,
having committed the power of judging entirely to the Son,
that all might honor the Son; as they honor the Father. He
that honors not the Son, honors not the Father, who sent
him. Most assuredly, I say to you, he who hears my doc-
trine, and believes him who sent me, has eternal life; and
shall not sufler condemnation, having passed from death to
life. Most assuredly, I say to you, the time comes; or,
rather, is come, when the dead shall hear the voice of the
Son of God; and hearing, they shall live. For, as the
Father has life in himself, so has he given to the Son, to
have life in himself; and has given him even the judicial au-
thority, because he is a Son of Man. Wonder not at this:
for the time comes when all that are in their graves shall
hear his voice, and shall come forth. They who have done
good, shall arise to enjoy life; they who have done evil, shall
arise to suffer punishment. I can do nothing of myself; as
I hear, I judge; and my judgment is just, because I seek
not to please myself, but to please him who sent me.

31. — If I alone testify concerning myself, my testimony
is not to be regarded: thci'c is another who testifies concern-
ing me; and 1 know that his testimony ui' me ought to be re-
garded. You, yourselves, sent to John, and he bore testi-
mony to the tfutli. As lor me, T need no hmnan testimony;
I only urge this for your salvation. He was the blazing

200 JOHN. Ch. YL

and shining lamp; and for awhile, you were glad to enjoy
his light.

36. — But I have greater testimony than John's : for the
works which the Father has empowered me to perform, the
works themselves, which I do, testify for me, that the Father
has sent me.

37. — N^ay, the Father, who sent me, has himself attested
me. Did you never hear his voice, or see his form? Or,
have you forgotten his declaration, that you believe not him
whom he has sent forth?

39. — You search the scriptures because you think to ob-
tain by them eternal life. N'ow these, also, are witnesses
for me; yet you will not come to me, that you may ob-
tain life. I desire not honor fi*om men; but I know you,
that you are strangers to the love of God. I am come in
my Father's name, and you do not receive me; if another
come, in his own name, you will I'eceive him. How can you
believe, while you court honor one from another, regardless
of the honor which comes from God alone? Do not think
that I am he who will accuse you to the Father. Your ac-
cuser is.Moses, in whom you confide. For if you beUeved
Moses, you would believe me : for he wrote concerning me.
But if you believe not his writings, how shall you believe
my words?

sectio:n^ v.

THE PEOPLE TWICE FED IN THE DESEET.

YI.— AFTERWARD, Jesus crossed the sea of Galilee,
also called of Tiberias: and a great multitude followed him,
because they had seen the miraculous cures whicli he had
performed. And Jesus went up on a mountain ; where he
sat down with his disciples. Now the passover, the Jewish
festival, was near.

5. — Jesus, lifting up his eyes, and perceiving that a great
multitude was flocking to him, said to Philip, Whence shall
we buy bread to feed these people? (This he said to ti-y
him; for he knew himself, what he was to do.) Philip an-
swered, Two hundred denarii would not pm-ehase bread
enough to aflbrd every one a morsel. One of his disciples,
Andrew, Simon Peter's brother, said to him. Here is a boy
who has five barley loaves, and two small fishes; but what
are they among so many? Jesus said. Make the men recline.
Now, there was much grass in the place. So they reclined ;

Cm. VI. JOHI^. 201

in number about five thousand. And Jesus took the loaves,
and having given thanks, distributed them to those who had
reclined. He gave them also of the fishes, as much as they
would. "When they had eat sufficiently, he said to his dis-
ci])les, Gather up the fragments which remain, that nothing
be lost. They, therefore, gathered, and with the fi'agments
which the people had left of the five barley loaves, they
filled twelve baskets. When those men had seen the
miracle which Jesus had wrought, they said. This is cer-
tainly the prophet who comes into the world. Then Jesus,
knowing that they intended to come and carry him off, to
make him king, withdrew again, alone, to the mountain.

10. — In the evening, his disciples went to the sea, and
having embarked, were passing by sea to Capernaum. It
was now dark ; and Jesus was not come to them. And the
water was raised by a tempestuous wind. When they had
rowed about twenty-five or thirty fui-longs, they observed
Jesus walking on the sea, very near the bark, and were
afraid. But he said to them. It is I, be not afraid. Then
they gladly received him into the bark; and the bark was
immediately at the place whither they were going.

22. — On the next day, the people who were on the sea-
side, knowing that there had been but one boat there, and
that Jesus went not into the boat with his disciples, who
went alone, (othei- boats, however, ai-rived from Tiberias,
nigh the place where they had eat, after the Lord had given
thanks:) knowing, besides, that neither Jesus nor his disci-
ples Were there, embarked, and went to Capernaum, seek-
ing Jesus.

25. — Having found him, on the o])posite shore, they said
to him, Kabbi, when did you come hither? Jesus answered.
Most assuredly, I say to you, you seek me, not because you
saw miracles, but because you eat of the loaves, and were
satisfied. Work not for the food which ])erishes, but for the
food which endui-es through eternal life, which the Son of
Man will give you; for to him the Fathci', that is, God, has
given his attestation. They asked him, therefore. What are
the works which God requires us to do? Jesus answered,
This is the woi'k which God i-equires — that you believe on
him whom he has sent foilh. They replied, What miracle,
then, do you, that seeing it, we may believe you? What do
you perform? Our fathers eat the manna in the desert; as
it is written, "lie gave them bread of heaven to eat.''
Jesus then said to them, Most assuredly, I say to you, Moses
did not give yoi. the bread of heaven: but my Father gives
you the true bread of heaven : lor the bread of God is that

202 JOHN. Ch. YI.

which descends from heaven, and gives life to the world.
They said, therefore, to him, Master, give us always this
bread. Jesus answered, I am the bread of lite, lie who
comes to me, shall never hunger; and he who believes on
me, shall never thii-st.

3!5. — But, as I told you, though you have seen me, you
do not believe. All the Father gk^es me, will come to me;
and him who ccmies to me, I will not reject. For 1 descended
irom heaven to do, not my own will, but the will of him who
sent me. Xow, this is the will of him who sent me, that I
should lose none of all he has given me, but raise the whole
again at the last day. This is the will of him who sent me,
that whoever recognizes the Son, and believes on him, should
obtain eternal life, and that I should raise him again at the
last day.

41. — The Jews then murmured against him, because he
said, I am the bread which descended from heaven : and
they said. Is not this Jesus, the son of Joseph, whose father
and mother we know? How, then, does he say, I descended
from heaven! Jesus answered, Murmur not amongst your-
selves :*no man can come to me, unless the Father, who has
sent me, draw him; and him I will raise again at the last
day. It is written in the prophets, " They shall be all taught
of God." Every one who has heard, and learned from the
Father, comes to me. JSTot that any man, except him who
is from Grod, has seen the Father. He, indeed, has seen the
Father. Most assuredly, I say to you, he who believes on
me has eternal life. I am the bread of life. Your fathers eat
the manna in the desert, and died. Behold the bread which
descended from heaven, that whosoever eats of it may not
die. I am the living bread, which descended li'om heaven.
Whosoever eats of this bread, shall live forever; and the
bread that I will give, is my flesh, which I give for the life
of the world.

52. — TJie Jews then debated among themselves, saying,
How can this man give us his flesh to eat? Jesus, there-
fore, said to them. Most assuredly, I say to you, unless you
eat the flesh of the Son of Man, and drink his blood, you
have not life in you. He that eats my flesh, and drinks my
blood, has eternal life; and I will raise him again at the last
day: for my flesh is truly meat, and my blood is truly drink.
He who eats my flesh, and drinks my blood, abides in me,
and I abide in him. As the Father lives, who sent me; and
I live by the Father; even so he, who feeds on me, shall live
by me. This is the bread which descended fVom heaven. It
is not like what your fatheis eat, for they died : he that eats

Cn. yn. eTOH:N^. 203

this bread, shall live for ever. This discourse he spoke in
the synagogue, teaching in Capernaum.

60. — Many of his discii)les having heard it, said, This is
hard doctrine; who can luidei'stand it? Jesus, knowing in
himself that his disciples murmured at it, said to them, Does
this oflend you? What ii' you should see the Son of INIan
reascending thither, where he was before? It is the Sjjirit
that quickens; the flesh profits nothing. The words which
I speak to you, ai"e S2:)irit and life. But there are some of
you who do not believe. (For Jesus knew from the begin-
ning, who they were that did not believe, and who he was
that would betray him.) He added, Therefore, I said to
you, that no man can come to me, unless it be given him by
my Father.

60. — From this time, many of his disciples withdrew, and
accompanied him no longer. Then said Jesus to the twelve,
Will you also go away? Simon Peter answered, Master, to
whom should we go? You have the words of eternal life:
and we believe, and know that you ai'e the Holy One of God.
Jesus answered them. Have not I chosen you twelve? yet
one of you is a spy. He meant Judas Iscariot, son of Simon ;
for it was he who was to betray him, though he was one of
the twelve.

YII. — After this, Jesus traveled about in Galilee, for he
would not reside in Judea, because the Jews sought to kill
him.

SECTION VL

THE FEAST OF TABERNACLES.

2. — NOW, the Jewish feast of tabernacles was near.
His brothers, therefore, said to him, Leave this country, and
go into Judea, that your disciples may also see the works
which you do. For whosoever courts renown, does nothing
in secret: since you perform such things, show yourself lo
the world. (For not even his brothers believed on him.)
Jesus answered. My time is not yel come; any time will
suit you. The world can not hate you; but me it hates, bi'-
cause I disclose the wickedness of its actions. Go you to
this iestival: I go not thither, because it is not my time.
Having said lliis, he remained in Galilee.

10. — But when his bi'others were gone, he also went to
the Iestival; not ])ublicly, but rallier privately. At the fes-
tival, the tJews inquired after him, and said, Where is he?

204 JOKN". Ch. YII.

And there was much whispering among the people concern-
ing him. Some said, He is a good man. Others, No; he
seduces the multitude. No person, however, spoke fi-eely
of him, for fear of the Jews.

14. — About the middle of the festival, Jesus went into,
the temple, and was teaching. And the Jews said with as-
tonishment, Whence comes this man's learning, who was
never taught? Jesus made answer, My doctrine is not mine,
but his who sent me. If any one will do his will, he shall
discern whether my doctrine proceeds fi'om God, or fi'om
myself. Whosoever teaches what pix)ceeds from himself,
seeks to promote his own glory: whosoever seeks to pro-
mote the glory of him who sent him, deserves credit, and
is a stranger to deceit. Did not Moses give you the law?
Yet none of you keeps the law. Why do you seek to kill
me? The people answered. You are possessed. Who seeks
to kill you? Jesus replied, I have performed one action,
which surprises you all. Moses instituted circumcision
among you, (not that it is from Moses, but from the patri-
archs,) and you circumcise on the Sabbath. If, on the Sab-
bath, a ihan receive circumcision, that the law of Moses may
not be violated; are you incensed against me, because, on
the Sabbath, I have cured a man, whose whole body was
disabled? Judge not from pei'sonal regards, but judge ac-
cording to justice.

25. — Then some inhabitants of Jerusalem said. Is not
this he whom they seek to kill ? Lo ! he speaks boldly, and
they say nothing to him. Do the rulers, indeed, acknowl-
edge that this is the Messiah? But we know whence this
man is; whereas, when the Messiah shall come, no person
will know whence he is. Jesus, who was then teaching in
the temple, cried. Do you know both who, and whence 1
am? I came not of myself. But he is true, who sent me,
whom you know not. As for me, I know him, because I
came from him, and am commissioned by him. Then they
sought to apprehend him, but none laid hands on him; for
his hour was not yet come. Many of the people, however,
believed on him, and said, AYhen the Messiah shall come,
will he do more miracles than this man does?

32. — When the Pharisees heard that the people muttered
such things concerning him, they and the chief jjriests dis-
patched officers to seize him. Jesus, therefore, said. Yet a
little while I remain with you; then I go to him who sent
me. You shall seek me, but shall not find me; nor be able
to come where I am. The Jews said, among themselves,
Whither will he go, that we shall not find him? Will he

Ch. VIII. JOIII^. 205

go to the dispersed Greeks, and teach the Greeks? What
does he mean, by saying, Yon shall seek me, bnt shall not
find me, nor be able to get thither, where I shall be?

37. — On the last, and greatest day of the lestival, Jesus
stood and cried, saying-, li" any man thirst, let him come to
me, and di-ink. He who believes on me, as the scripture
says, shall be like a cistern, whence rivers ol' living- waters
shall flow. This he spoke of the Spirit, which they who be-
lieved on him were to receive; for the Holy Spirit was not
yet given, because Jesus was not yet glorified. Many of the
people having heard what was spoken, said. This is certainly
the prophet. Some said, This is the Messiah. Others, does
the Messiah come from Galilee? Does not the scripture
say, that the Messiah will be of the posterity of David, and
come from Bethlehem, the village whence David was?
Thus the people wei'c divided concerning- him; and some of
them would have seized him, but no person laid hands upon
him.

45. — Then the officers returned to the chief priests and
Pharisees, who asked them. Wherefore have you not brought
him? The officers answered, Never man spoke like this
man. The Pharisees replied, Are you also seduced? Has
any of the rulers, or of the Pharisees, believed on him? But
this populace, which knows not the law, is accursed. Nic-
odemus, one of themselves, (he who came to Jesus by night,)
said to them. Does our hiw permit us to condemn a man,
without hearing him, and knowing what he has done? They
answered him. Are you also a Galilean? Search, and you will
Vin. find, that prophets ai'ise not out of Galilee. Then
every man went to his own house; but Jesus went to the
Mount of Olives.

2. — Early in the morning he returned to the temple, and
all the peoi)le having come to him, he sat down and taught
them. Tlien the Scribes and Pharisees brought to him a
woman, taken in adultery; and having placed her in the
middle, said to him, Rabbi, this woman was sur))risc(l in the
act oi' adultery. Now, ]Moses has connnanded in llic law,
that such should be stoned; and what do you say? They
said this to try him, that they might have matter for accus-
ing him. But Jesus, having stooped down, was writing with
his finger, upon the ground. As they continued asking him,
he raised himself, and said to them. Let him who is sinless,
amongst you, throw the first stone at her. Again, having
stooped down, he wrote upon the ground. They, hearing
that, withdrew, one after another, the eldest first, till Jesus
was left alone, with the wo)ii:in standing in the middle.

206 JOHN. Ch. VIII.

Jestis, raising himself, and seeing none but the woman, said
to her, "Woman, where are those, your accusers? Has no
person passed sentence on you? She answered, !N^o person
Sir. Jesus said to her, Neither do I pass sentence on you
Go, and sin no more.

12. — Again Jesus addressed the jjeople, saying, I am the
light of tlie world. He who follows me, shall not walk in
darkness, but shall have the light of life. The Pharisees
therefore retorted. You testify concerning yourself; your
testimony is not to be regarded. Jesus answered. Though
I testily concerning myself, my testimony ought to be re-
garded; because I know whence I came, and whither I go.
As for you, you know not whence I came, and whither I go.
You judge from passion; I judge no person: and if I do,
my judgment ought to be regarded, for I am not alone, but
concur with the Father, who sent me. It is a maxim in your
law, that the concurrent testimony of two is credible. Now
I am one who testily concerning myself; the Father thai
sent me is another that testifies of me. Then they asked
him. Where is your Fathei"? Jesus answered, You know
neither, me nor my Father: if you knew me, you would
know my Father also. These things he spoke in the treas-
ury, as he taught in the temple, and no person seized him,
his hour not being yet come.

21. — Again, Jesus said to them, I am going away; yoii
will seek me, and shall die in your sins; whither I go, you
can not come. Then said the Jews, Will he kill himself,
that he says. Whither I go, you can not come? He said to
them, You are from beneath; I am from above. You are
of this world; I am not of this world; therefore I said. You
shall die in your sins; for if you believe not that I am he,
you shall die in your sins. They, therefore, asked him. Who
are you? Jesus answered. The same that I told you form-
erly. I have mauy things to say of you, and to reprove in
you: but he who sent me is worthy of belief; and I do but
|)ublish to the world what I have learned Irom him. They
did not perceive, that he meant the Father. Jesus, there-
fore, said to them. When you shall have raised the Son <^f
Man on high, then you shall know what I am; and that
ilo nothing of myself, and say nothing which the Father h:is
not taught me. And he who sent me is with me. The Father
lias not lett me alone, because I always do what ple-tises him.
While he spoke thus, many believed on him. Jesus, there-
fore, said to those Jews who believed him, If you persevere
in my doctrine, you are my disciples indeed. And you shall
know the truth: and the trulh shiili make you free.

(.;m. Vin. JOHN^. 207

33. — Some made answer, We are Abraham's offspring,
and were never enslaved to any man. How do joii say.
You shall be made free? Jesus replied, Most assuredly, 1
say to you, whosoever commits sin is a slave of sin. Now
the slave abides not in the family perpetually, the Son abides
perpetually. If, therefore, the Son make you free, you will
be free indeed. I know that you are Abraham's offspring-,
yet you seek to kill me, because my doctrine has no place in
you. I speak what I have seen with my Father: and you
do what you have learned li-om your father. They an-
swered, Abraham is our Father. Jesus replied, If you were
Abraham's children, you would act as Abraham acted. But
now you seek to kill me, a man who has told you the truth,
which I received from God. Abraham acted not thus.
You do the deeds of your father. They answered. We were
not born of fornication. We have one Father, even God.
Jesus replied, If God were your Father, you would love
me; for I proceeded, and am come from God. I came not
of myself. He sent me. Why do you not undei-stand my
languag-e? It is because you can not bear my doctrine. The
devil is your father, and the desires of youi- father you will
gratify: he was a manslayer from the beginning; he swerved
from the truth, because there is no veracity in him. When
he tells a lie, he speaks suitably to his character; for he is a
liar, and the father of lying. As for me, because I speak
the truth, you do not believe me. Who of you convicts me
of iiilsehood? And if I speak truth, why do you not be-
lieve me? He who is of God, regards God's words. You
regard them not, because you arc not of God.

48. — The Jews then answered. Have we not reason to
say, You are a Samaritan, and have a demon ? Jesus replied,
I have not a demon: but I honoi- my Father, and you dis-
honor me. As for me, I seek not to promote my own glory;
another seeks it, who judges. Most assuredly, I say to you,
whoever keeps my word, shall never see death. The Jews
then said to him, Kow we are certain that you have a demon:
Abraham is dead, and the prophets; yet you say, Whoever
tceps my word, shall never taste death. Are you greater
tiian our Father Abraham, who is dead? The prophets also
are dead: whom do you make yourself? Jesus answered,
If I commend myself, my conuneiidation is nothing: it is
my Father, whom you call your God, who conniiends nie.
Nevertheless, you know him not; but I know him: and if I
slxmld say, I know biiii not, I should sjicak falsely like you:
but I know him, and keep his word. Abraham, your father,
rejoiced that he should sec my ilay; and he did see it, and

208 JOHN. Ch. IX.

was glad. The Jews replied, You are not yet fifty years old,
and you have seen Abraham? Jesus answered, Most assur-
edly, I say to you, before Abraham was born, I am. Then
they took up stones to cast at him; but Jesus concealed
himself, and went out of the temple.

SECTION YIL

THE CUHE OF THE MAN BORN BLIND.

IX. — AS Jesus passed along, he saw a man who had
been born blind. And his disciples asked him, saying,
Rabbi, who sinned: this man, or his parents, that he was
born blind? Jesus answered, Neither this man nor his pa-
rents sinned. It was only that the works of God might
be displayed upon him. I must do the work of him who
sent me, while it is day ; the night comes, when no man can
work. While I am in the world, I am the light of the world.
Having said this, he spit upon the ground, and with the
clay, which he made with the spittle, anointed the blind
man's eyes, and said to him, Go wash in the pool of Siloam,
(which signifies Sent.) He went, therefore, and washed
them, and returned seeing.

8. — Then the neighbors, and they who had before seen
him blind, said, Is not this he, who sat and begged? Some
said. It is he; others, He is like him. He said, I am he.
They asked him, then, How did you receive your sight?
He answered, A man called Jesus, made clay and anointed
my eyes, and said to me. Go to the pool of Siloam, and wash
your eyes. I went accordingly, and washed them, and saw.
Then they asked him. Where is he? He answered, I know
not.

13. — Then they brought him, who had been blind, to the
Pharisees; (now it was on a Sabbath, that Jesus made the
clay, and gave him his sight.) The Pharisees likewise,
therefore, asked him how he had received his sight. He an-
swered. He put clay on my eyes, and I washed them, anc
now see. Upon this some of the Pharisees said, This man
is not from God, for he observes not the Sabbath. Others
said. How can one that is a sinner perform such mii-acles?
And they were divided among themselves. Agiiin they
asked the man, who had been blind. What do you say
of him, for giving you sight? He answered. He is a prophet.

18. — But the Jews believed not that the man had been
Dlind, and had received his sight; till they called his parents,

Ch. X. JOHN. 209

and asked them, Do you say, that this is your son, who was
born I)lind? How, then, does he now see? His parents
answei'cd, We know that this is our son, and that he was
Ijorn blind: but how he now sees, or who opened his eyes,
we know not. He is of age, ask him; he will answer for
himself His ])arents spoke thus, because they ieared the
Jews: for the Jews had already determined, that whosoever
acknowledged Jesus to be the Messiah, should be expelled
the synagogue. For this reason his parents said, He is of
age, ask him.

24. — A second time, therefore, they called the man, who
had been born blind, and said to him. Give glory to God;
we know that this man is a sinner. He replied. Whether
he be a sinner, I know not : one thing I know, that, whereas
[ was blind, I now see. They said to him again. What
did he do to you? How did he make you see? He an-
swered, I told you before; did you not hear? Why would
you hear it repeated? Will you, also, be his disciples?
'I'hey reviled him and said, You are his disciple. As for us,
we are disciples of Moses. We know, that God spoke
to Moses: as for this man, we know not whence he is. The
man replied, This is surprising, that you know not whence
he is, although he has given me sight. We know that God
hears not sinners; but if any man worship God, and obey
him, that man he hears. I^ever was it heard bel'ore, that
any man gave sight to one born blind. If this man were
not from God, he could do nothing. They replied, You were
allogethei' born in sin, and do you teach us? And they cast
him out.

35. — Jesus heard that they had cast him out, and hav-
ing met him, said to him. Do you believe on the Son of
God? He answered. Who is he. Sir, that I may believe on
him? Jesus said to him. Not only have you seen him; but
it is he, who talks with you. And he cried, Master, I be-
lieve: and threw himself pi'ostrate before him. And Jesus
said, For judgment am I come into this world, that they
who .see not, may see; and that they who see, may become
blind. Some Pharisees, who were present, hearing this,
said to him. Are wc also blind? Jesus answered, If you
were blind, you would not have sin: but you say, We see:
therefore your sin remains.

X. — Most assuredly, I say to you, he who enters not by
the gate into the sheepfold, but climljs over the fence, is a
thief and a robber. The shepherd always enters by the
gate. To him, the i)(jrter opens, and the sheep obey his

210 JOKN". Ch. X.

voice. His own sheep he calls by name, and leads out. And
having put out his sheep, he walks before them, and they
follow him; becaiise they know his voice. They will not fol-
low a stranger, but flee from him; because they know not
the voice of strangers. Jesus addressed this similitude to
them, but they did not comprehend what he said. He there-
fore added. Most assuredly, I say to you, I am the gate of
the fold. All who preceded me were thieves and robbers;
but the sheep obeyed them not. I am the gate : such as
enter by me shall be safe : they shall go in and out, and find
pasture. The thief comes only to steal, to slay, and to de-
stroy. I am come that they may have life, and have it
abundantly.

11. — I am the good shepherd. The good shepherd gives
his life for the sheep. The hireling, who is not the shep-
herd, and to whom the sheep do not belong, when he sees
the wolf coming, abandons the sheep, and flees; and the
wolf tears them, and disperses the flock. The hireling flees,
because he is a hireling, and cares not for the sheep. I am
the good shepherd. And I know my own, and am known
by them, (even as the Father knows me, and I know the
Father;) and I give my life for the sheep. I have other
sheep, besides, which are not of this fold. Them I must
also bring; and they will obey my voice; and there shall be
one flock, one shepherd. For this the Father loves me, be-
cause I give my life, to be afterward resumed. J^o one
forces it from me: but I give it of myself. I have i)ower to
give it, and I have power to resume it. This commandment
I have received from my Father.

19. — Again there was a division among the Jews, occa-
sioned by this discourse. Many of them said, He has a de-
mon, and is mad: why do you hear him? Others said, These
are not the words of a demoniac. Can a demon give sight
to the blind?

22. — Afterward, when they were celebrating the feast of
the dedication, at Jerusalem, it being in winter; as Jesus
walked in the temple, in Solomon's portico, the Jews sur-
rounding him, said to him, How long will you keep us in
suspense? If you be the Messiah, tell us plainly. Jesus
answered, I told you; but you believed not. The works
which I do in my Fathei-'s name, testify of me. But you
believe not, for you are not of my sheep. My sheep, as I
told you, obey my voice; I know them, and they follow me.
Besides, I give them eternal life; and they shall never per-
ish, neither shall any one wrest them out of my hands. My
Father, who gave them me, is greater than all; and none can

Ch. XI. JOHN. 211

wrest them out of my Father's hand. I and the Father are
one.

31. — Then the Jews again took up stones to stone him.
Jesus said to them, Many good works 1 have shown you
from my Father; for which of these works do you stone me?
The Jews answered, For a good work we do not stone you.
but for bhisjjhemy; because you, being a man, make your-
self God. Jesus replied, Is it not written in your law, " I
said. You are o-ods?" If the law styled them gods, to whom
the word of God was addressed, and if the language oi"
scripture is unexceptionable; do you charge him with blas-
phemy Avhom the Father has consecrated his Apostle to the
woi'kl, for calling himself his Son? If I do not the works
of my Father, believe me not. But if I do, thoiigh you be-
lieve not me, believe the Avorks, that you may know and be-
lieve, that the Father is in me, and I am in him.

39. — They then attempted again to seize him; but he
escaped out of their hands, and retired again toward tiie
Jordan, and abode in the place where John first immersed.
And many resorted to him, who said, John, indeed, wrought
no miracle: but all that John spoke of this man, is true.
And many believed on him there.

SECTION vin.

LAZARUS RAISED TROM THE DEAD.

XI. — NOW, one Lazarus, of Bethany, the village of
Mary and her sister Martha, was sick. (It was that Mary
who anointed the Loi'd with balsam, and wiped his feet with
her hair, whose brother Lazarus was sick.) The sisters,
therefore, sent to tell Jesus, Master, lo! he whom you love,
is sick. Jesus hearing it, said. This sickness will not prove
fatal ; but conduce to the glory of God, that the Son of God
may be glorified by it. Now Jesus loved Martha, and her
sister, and Lazarus. Having, then, heard that he was sick,
Tesus staid two days in tlni place where he was.

7. — Afterward, he said to the disciples, Let us return to
Judca. Tlic disciples answered, Kabbi, but very lately the
Jews woukl have stoned you, and woidd you retui'n thither?
Jesus rei)lied. Are there not twelve hours in the day? If
any man walk in the day, he stmnbles not: because he sees
the liglit of this world: but if he walk in the night, he
stumbles; because there is no light. Having sj)oken this,
he added. Our li-iend Lazarus sleeps; but I go to wake him.

212 joh:n^. Ch. XL

Then said his disciples, Master, if he sleep, he will recover.
Jesxis spoke of his death; but they thought that he spoke
of the repose of sleep. Then Jesus told them plainly, Laz-
nrus is dead. And on your account I am glad that I was
not there, that you may believe; but let us go to him. Then
Thomas, that is, Didymus, said to his fellow disciples, Let
us also go, that we may die with him.

17. — When Jesus came, he found that Lazarus had been
already four days in the tomb. Now, (Bethany being about
fifteen turlongs from Jerusalem,) many of the Jews came to
Martha, and Mary, to comfort them on the death of their
brother. Martha having heard that Jesus was coming, went
and met him ; but Mary remained in the house. Then Mar-
tha said to Jesus, Master, if you had been here, my brother
had not died. But I know that even now, whatever you shall
ask of God, God will give you. Jesus said to her, Your
brother shall rise again. Martha replied, I know that he
will rise at the resurrection, on the last day. Jesus said to
her, I am the resurrection and the life. He who believes on
me, though he were dead, shall live; and no man who lives
and believes on me, shall ever die. Do you believe this?
She answered, Yes, Master, I believe that you are the Mes-
siah, the Son of God, He who comes into the world. Hav-
ing said this, she went and called Mary, her sister, aside,
saying, The Teacher is come, and calls for you. When
Mary heard this, she instantly rose and went to him. Now
Jesus had not yet entered the village, but was in the place
where Martha met him. The Jews, then, who were condol-
ing with Mary in the house, when they saw that she arose
hastily, and went out, followed her, saying. She is going to
the tomb to weep there. Mary being come to the place
where Jesus was, and seeing him, threw herself at his feet,
saying. Had you been here. Master, my brother had not
died. When Jesus saw her weeping, and the Jews weep-
ing, who came with her, he groaned dee])ly, and was troub-
led, and said, Where have you laid him? They answered,
and said. Master, come and see. Jesus wept. The Jews,
therefore, said, Mark how he loved him. But some of theni
said, Could not he who gave sight to the blind man, eve.
have prevented this man's death? Jesus, therefore, again
groaning, came to the tomb. It was a cave, the entrance of
which was shut up with a stone. Jesus said, Eemove the
stone. Martha, the sister of the deceased, answered, Sir, by
this time, the smell is offensive, for this is the fourth day.
Jesus replied. Did I not say to you. If you believe, you shall
see the glory of God? Then they removed the stone. And

On. XIL JOHK. 213

Jesus, lifting up his eyes, said. Father, I thank thee that
thou hast heard mc. As for me, I know that thou hearest
nie always ; but I sjieak. for the peojile's sake who surround
nio, that they may believe that thou hast sent me. After
these words, raising- his voice, he cried, Lazarus, come forth!
He who had been dead, came forth, bound hand and foot
with fillets, and his face wrapped in a handkerchief.
Jesus said to them, Unbind him, and let him go. Many,
thei-efbre, of the Jews, who had come to Mary, and seen
what he did, believed on him. But some of them repaired
to the Pharisees, and told them what Jesus had done.

47. — Then the chief priests and the Pharisees assembled
the Sanhedrim, and said, What ai'e we doing? for this man
works many miracles. If we let him go on thus, every one
will believe on him, and the Romans will come and destroy
both our place and nation. One of them, named Caiaphas,
who was high priest that year, said to them. You are utterly
at a loss, and do not consider, that it is better for us that
one man die for the people, than that the whole nation
should be ruined. This he spoke, not of himself; but being
iiigh priest that year, he prophesied that Jesus should die
Ibr the nation; and not lor that nation only, but that he
should assemble into one body the dispersed children of God,
From that day, therefore, they concerted how they might
destroy him. For this reason, Jesus appeared no longer
publicly among the Jews, but retired to the country, near
the desert, to a city called Ephraim; and continued there
with his disciples.

55. — 'Meantime, the Jewish passover approached, and
many went to fJerusalem from the country, before the pass-
over, to purily themselves. These im^uired after Jesus, and
said, one to another, as they stood in the temple, What do
you think? Will he not come to the festival? Now, the
chief pi'iests and the Pharisees had issued an order, that
whosoever knew where he was, he should make it known,
that they might apprehend him.

XII. — Six days before the passover, Jesus came to Beth-
any, where Laz:irus was, whom he had raised from the dead.
There they made him a su})])er, and Martha served: but
Lazaius was one of those who were at table with him,
Then Mary, taking a pound of the balsam of spikenard,
whicli was very valiial)le, anointed the Icet of Jesus, and
wi]H'(l lliem with her hair, so that- the house was filled witli
the odor of the balsam. On which, one of his disciples, Ju-
das Iscariot, Simon's son, who was to betray him, said, AVhy
was not this balsam sold for three hundred denarii, which

214 JOHJS. Ch. XII.

might have been given to the poor? This he said, not that
be cared for the poor, but because he was a thief^ and had
the purse, and carried what was put in it. Then Jesus said,
Let hei- alone. She has reserved this to embalm me, against
the day of my burial. For you will always have the poor
among you; but me you will not always have.

9.^-A great number of the Jews, knowing where he
was, flocked thither, not on account of Jesus only, but like-
wise to see Lazai-us, whom he had raised from the dead.
The chief priests, therefore, determined to kill Lazaruf, alGo;
because he proved the occasion that many Jews f'/.'.-/Ok
them, and believed on Jesus.

SECTION" IX.

THE BNTEY INTO JERUSALEM.

12. — OK the next day, a great multitude, who were
come to the festival, hearing that Jesus was on the road to
Jerusalem, took branches of palm trees, and went out to
meet him, crying, Hosanna! blessed be Israel's King, who
comes in the name of the Lord. Now Jesus, having found
a young ass, was riding on it, agreeably to what is written,
" Fear not, daughter of Zion; behold your King comes, sit-
ting on an ass's colt." These things the disci|)les did not
Linderstand, at first; but after Jesus was <j^lorified, they re-
membered that thus it had been written concerning him, and
that thus they had done to him. And the people who had
been present, attested that he had called Lazarus out of the
tomb, and raised him li'om the dead. It was the rumor that
he had wrought this miracle, which made the people crowd
to meet him. The Pharisees, therefore, said among them-
selves. Are you not sensible that you have no influence?
Behold the world is gone after him.

20. — Now, among those who came to worship at the fes-
tival, there were some Greeks. These applied to Philip, of
Bethsaida, in Galilee, making this request. Sir, we wish to
see Jesus. Philip went and told Andrew; then Andrew
and Philip told Jesus.

23. — Jesus answei'ed them, saying, The time is come,
when the Son of Man must be glorified. Most assuredly, I
say to you, when a grain of wheat is thrown into the gi-ound,
unless it die, it remains single; but if it die, it becomes very
fruitful, lie who loves his life, shall lose it; and he who
hates his life in this world, shall preserve it eternally in the

Ch. XII. JOHK. 215

next. Would any man serve me? let him follow me; and
where I am, there shall my servant also be. If any man
serve me, my Father will reward him.

27. — !N'ow is my sonl troubled, and what shall I say?
Father, save me fi-om this hour? But I came on purpose
for this hour. Falher, glorily thy name. Then came a
voice from heaven, which said, I have both glorified, and
will again glorily it. The people present heard the sound,
and said, It thundered: others said. An angel spoke to him.
Jesus said. This voice came not for my sake, but lor yoiu'S.
Now must this world be judged. Now must the prince ol"
this world be cast out. As for me, when I shall be lilted
up from the earth, I will draw all men to myself. This he
said, alluding to the death which he was to sufi'er. The peo-
ple answered. We have learned from the law, that the Mes-
siah will live forever. How do you say, then, that the Son
of Man must be lifted up? Who is this Son of Man?
Jesus said to them. Yet a little while the light continues
with you; walk, while you have it, lest darkness overtake
you: for he that walks in darkness knows not whither he
goes. Confide in the light, while you enjoy it, that jou
maybe sons of light. Having spoken these words, he with-
drew himself privately from them.

37. — But, though he had })erfornied so many miracles be-
fore them, they believed not on him; so that the word of the
Prophet Isaiah was verified, " Lord, who has believed oin- re-
port?" and, "To whom is the arm of the Lord revealed?"
For this reason they could not believe; Isaiah having said,
also, "He has blinded their eyes, and blunted their under-
standing-, that they might not see with iheir eyes, compre-
hend with their undei-standing, and be converted, that I mig-ht
ileal them." These things said Isaiah, when he saw his glory,
and spoke concerning' him. Nevertheless, there were sev-
eral, even of the magistrates, who believed on him; but, for
fear of the Pliarisees, did not avow it, lest they should be
expelled the synagogue; Cor they ^jrelerred the approbation
of men to the api)robation of God.

44. — Then Jesus, raising his voice, said, lie who believes
on me, believes not on me only; but on him who sent me.
And he who beholds me, beholds him who sent me. I am
come a light into the world, thai whosoever believes on me,
may not remain in darkness. And if any man hear my
words, but do not observe them ; it is not I, who condemn
him; for I came, not to condemn the world, but to save the
world. He who despises iiic, and rejects my instrnctions,
has that which condemns him. The doctrine which I have

216 JOHN. Ch. Xril.

taught will condemn him at the last day. For I have not
said anything ft"om myself; but the Father who sent me, has
commanded me what I should enjoin, and what I should
teach. And I know, that his commandment is eternal lite.
Whatever, therefore, I say, I speak as the Father has given
me in charge.

XIII.— -Jesus having perceived, before the feast of the
passover, that his time to remove out of this world to his
Father, was come; and having loved his own, who were in
the world, he loved them to the last. JS^ow while they were
at the supper, (the devil having already put it into the heart
of Judas Iscariot, Simon's son, to betray him,) Jesus, though
he knew that the Father had subjected everything to him,
and that he came from God, and was returning to God;
arose from supper, and laying aside his mantle, girt himself
about with a towel. Then he poured water into a basin, and
began to wash the feet of his disciples, and to wipe them
with the towel with which he was girded.

6. — When he came to Simon Peter, Peter said to him,
Master, would you wash my feet? Jesus answered. At pre-
sent yau do not comprehend what I am doing; but you shall
know hereafter. Peter replied. You shall never wash my
feet. Jesus answered. Unless I wash you, you can have no
part with me. Simon Peter said to him. Master, not my feet
only; but also my hands and my head. Jesus replied. He
who has been bathing, needs only to wash his feet; the rest
of his body being clean. You are clean, but not all. For
he knew who would betray him; tlierefore he said, You are
not all clean.

12. — After he had washed their feet, he put on his man-
tle, and replacing himself at table, said to them, Do you un-
derstand what I have been doing to you? You call me
the Teacher and the Master; and you say right; for so I am.
If I, then, the Master and the Teacher, have washed your
feet; you also ought to wash one another's feet. For I have
given you an example, that you should do as I have done to
you. Most assuredly, I say to you, the servant is not greater
than his master, nor is the apostle greater than he who sends
liim. Happy are you, who know these things, provided you
liractice them.

18. — I speak not of you all. I know whom I have chosen :
but that sci'ipture must be fulfilled, " He that eats at my ta-
ble, has lifted up his heel against me." I tell you this now,
belbre it happen; that when it happens, you may believe
that I am the Messiah. Most assincdly, I say to you, Ik

Ch. XIV. JOHI^. 217

that receives whomsoever I send, receives me; and he that
receives me, receives him who sent me.

21. — After uttering- tliese words, Jesus was troubled in
spirit, and declared, saying. Most assui'edly, I say to you,
one of you will betray me. Then the disciples looked one
upon another, doubting- of whom he spoke. Now one of
his disciples, one whom Jesus loved, was lying- close to his
breast: Simon Peter, therefore, made a sign to him, to in-
quire whom he meant. He, then, reclining- on Jesus' bosom,
said to him. Master, Avho is it? Jesus answered. It is he to
whom I shall give this morsel, after I have dipped it. And
having- dipped the morsel, he gave it to Judas Iscariot, the
son of Simon. Alter receiving the morsel, Satan entei-ed
into him. And Jesus said to him, AVhat you do, do quickly.
But none at the table knew, why he gave this order. Some
imagined, because Judas had the purse, that Jesus had sig-
nified to him to buy necessaries for the festival; or, to give
something to the poor. When Judas had taken the morsel,
he immediately went out: and it was night.

31. — When he was gone, Jesus said, the Son of Man is
now glorified, and God is glorified by him. If God is glo-
rified by him, God also will glorify him by himself, and that
without delay. My children, I have now but a little time to
be with you. You will seek me, and what I said to the
Jews, Whither I go, you can not come; I say at pi-esent to
you. A new commandment 1 give you, that you love one
another; that as I have loved you, you also love one an-
other. By this shall all men know, that you are my disci-
ples, if you have love one to another.

36. — Simon Peter said to him. Master, whither are you
going? Jesus answered. Whither I am going, you can not
follow me now; but afterward you shall Ibllow me. I'etei-
replied. Master, why can not 1 follow you presently? I will
lay down my life for your sake! Jesus answered him, AV'ill
you lay down your life for my sake? Most assui-edly, I say
to you, the cock shall not crow, till you have disowned me
thrice.

SECTION" X.

CONSOLATION TO THE DISCIPLES.

XIY. — LET not your heart be troubled; believe on God,
and l)elieve on me. In my Father's house are many man-
sions. Were it otherwise, I would have told you. I go to

218 JOHN. Ch. XIY.

prepare a place for you: and after I shall have gone, and
prepared a place for you; I will return and take you with
me, that where I am, there you may be also. And whither
I am going, you know, and the way you know. Thomas
said to him. Master, we know not whither you are gohig.
How, then, can we know the way? Jesus answered, I am
the way, and the truth, and the life; no man comes to the
Father, but by me. Had you known me, you would have
known my Father also: and henceforth you know him, and
have seen him.

8. — Philip said to him. Master, show us the Father, and
it will satisfy us. Jesus replied, Have I been with you so
long, and do you not yet know me, Philip? He that has
seen me, has seen the Father. How do you say, then. Show
us the Father? Do you not believe that I am in the Father,
and the Father in me? The woi'ds which I speak to you
proceed not from myself: as to the works, it is the Father
dwelling in me who does them. Believe me, that I am in
the Father, and the Father in me; if not on my testimony,
be convinced by the works themselves. Most assuredly, I
say to 'you, he who believes on me, shall himself do such
works as I do; nay, even greater than these he shall do; be-
cause I go to my Father, and will do whatsoever you shall
ask in my name. That the Father may be glorified in the
Son, whatsoever you shall ask in my name, I will do.

15. — If you love me, keep my commandments; and I
will entreat the Father, and he will give you another Advo-
cate, to continue with you forever; even the Spirit of Truth,
whom the world can not receive, because it neither sees him
nor knows him; but you shall know him, because he will
abide with you, and be in you. I will not leave you forlorn;
I will return to you. Yet a little while, and the world shall
see me no more; but you shall see me; because I live, you
also shall live. On that day you shall know that I am in
my Father, and you in me; and I in you. He that has my
commandments, and keeps them, he it is who loves me; and
he who loves me, will be loved by my Father, and I will love
him, and manifest myself to him. Judas (not Iscariot) said
to him. Master, wherefore will you manifest yourself to us,
and not to the world? Jesus answering, said to him. If a
man love me, he will observe my word; and my Father
will love him; and we will come to him, and dwell with
him. He who loves me not, disregards my words; yet the
word which you hear is not mine, but the Father's, who sent
me.

25. — I tell you these things, while I remain with you.

Oh. XV. JOHN. 219

But the Advocate, the Holy Spirit, whom the Father will
send in my name, will teach you all things, and remind you
of all that I have told yon. Peace I leave you; my peace I
give you; not as the world gives, do I give to you. Be not
disheartened; be not intimidated. You have heard me say,
I go away, and will I'cturn to you. II' you loved me, you
would rejoice that I go to the Father; because my Fathei-
is gi'eater than I. This I tell you now, before it hapj)cns,
that when it happens, you may believe. I shall not, hence-
forth, have much conversation with you; for the prince of
the world is coming, though he will find nothing in me; but
this must be that the world may know that I love the
Father, and do whatsoever he commands me. Arise, let us
go hence.

XV. — I am the true vine, and my Father is the vine
dresser. Every barren branch in me, he lops off; every
fruitful branch he cleans by pruning, to render it more fruit-
ful. As for you, you are already clean, through the instruc-
tions I have given you. Abide in me, and I will abide in
you; as the branch can not bear fruit of itself, unless it
abide in the vine, no more can you, unless you abide in me.
I am the vine; you are the branches. He who abides in me,
and in whom I abide, produces much fruit: for, sevei'ed from
me, you can do ncjthing. If any man abide not in me, he is
cast forth like withered branches, which are gathered for
fuel, and burnt. If you abide in me, and my words abide
in you, you may ask what you will, and it shall be granted
you.

8. — In this is my Father glorified, that you produce much
fruit; so shall you be my disciples. As the Father loves
me, so do I love you: continue in my love. If you keep
my commandments, you shall continue in my love; as I have
kept my Father's commandments, and continue in his love.
I give you the--e admonitions, that I may continue to have
joy in you, and that your joy may be complete. This is
my commandment, that you love one another, as I love you.
No man has greater love than this, to lay down his life for
his fi'iends. You are my friends, if you do whatever I com-
mand you. Henceforth I call you not servants; for the ser-
vant knows not what his master will do: but I name you
tinends; for whatever I have learned liom my Father, I im-
part to you. It is not you who have chosen me; but it is I
who have chosen you, and ordained you to go and bear fruit:
fruit which will prove peiinanent, that the Father may give
you whatsoever you shall ask him in my name.

17. — This I command you, tliat you love one another.

220 JOHN^. Ch. XVI.

If the world hate you, consider that it hated me, before it
hated you. If you were of the world, the world would love
its own. But because you are not of the world, I having
selected you from the world, the world hates you. Remem-
ber what I said to you. The servant is not greater than his
master. If they have persecuted me, they will also perse-
cute you; if they have observed my word, they will also ob-
serve yours. But all this treatment they will give you on
my account, because they know not him who sent me. If I
had not come, and spoken to them, they had not had sin;
but now they have no excuse for their sin. He that hates
me, hates my Father also. If I had not done among them
such works as none other ever did, they had not had sin;
but now they have seen them, and yet hated both me and my
Father. Thus they verity that passage in their law, " They
hated me without cause." But when the Advocate is come,
whom I will send you from the Father, the Spirit of Truth,
who proceeds irom the Father, he will testify concerning me.
And you also will testify, because you have been with me
from the beginning.

XVI. — These things I tell you, that you may not be dis-
couraged. They will expel you the synagogue; nay, the
time is coming, when, whosoever kills you, will think he of-
fers sacrifice to God. And these things the}' will do, because
they know not the Father, nor me. Of these things I warn
you now, that when the time shall come, you may remember
that I mentioned them to you. I did not, indeed, mention
them at the beginning, because I was with you myself. And
now I go away to him who sent me; yet none of you ask
me. Whither do you go? But because of those things which
I have foretold you, you are overwhelmed with grief.

7. — N^evertheless, I tell you the truth; it is for your good
that I depart; for if I do not depart, the Advocate will not
come to you; but if I go away, I will send him to you. And
when he is come, he will convince the world concerning sin,
and concerning righteousness, and concerning judgment:
conceming sin, because they believe not on me; concerning
righteousness, because I go to my Father, and you see m
no longer; concerning judgment, because the prince of thie»
world is judged.

12. — I have many things still to tell you, but you can not
yet bear them. But when the Spirit of Truth is come, he
will conduct you into all the truth: for his words will not
proceed irom himself: but what soever he shall have heard,
he will speak, and show you things to come. He will glo-
rify me: for he will take of mine, and communicate to you.

Oh. XVIL JOHI^. 221

VVhal soever is the Father's, is mine; therefore, I say that
he will take of mine to communicate to yon.

10. — A little while you shall not see me; a little while
alter, you shall see me; because I go to the Father. Some
of the disciples said among themselves. What does he mean
by this; a little while you shall not see me; a little while
after, you shall see me; because I go to the Father? What
means this little while, of which he speaks? We do not
comprehend it. Jesus perceiving that they were desirous
to ask him, said to them, Do you inquire among yourselves
about this that I said, A little while you shall not see me;
a little while after, you shall see me? Most assuredly, I say
to you, you will weep and lament, but the world will I'e-
joice: you will be sorrowful, but your sorrow shall be turned
into joy. A woman in travail has sorrow, because her hour
is come. But when her son is born, she remembers her an-
guish no longer; for joy that she has brought a man into
the world. So, you, at present, are in grief; but I will visit
you again, and your hearts shall be joyful, and none shall
rob you of your joy. On that day, you will put no ques-
tions to me. Most assuredly, I say to you, whatsoever you
shall ask the Father, in my name, he will give you. Hith-
erto you have asked nothing in my name; ask, and you shall
receive, that your joy may be complete.

25. — These things I have spoken to yon in figures: the
time approaches when I shall no more discom-se to you in
figures, but instruct you plainly concerning the Father.
Then you will ask in my name, and I say not, that I will en-
ti-eat the Father for you: Ibi- tlie Father himself loves you,
because you have loved me, and believed that I came from
God. From the presence of the Father I came into the
woi-ld. Again I leave the world, and return to the Father.
His disciples replied. Now, indeed, you speak plainly, and
without a figure. Now we are convinced that you know all
tilings, and need not that any should put questions to you.

By lliis we believe that you came forth from God. Jesus
answered them. Do you now believe? Behold, the time

;onies, or rather is come, when you shall disperse, every one
to his own, and shall leave me alone; yet I am not alone,
because the Father is with me. These things I have spoken
to y<ni, that in me you may have peace. In the world you
will have tribulation. But take couragel I have overcome
the world.

XVir. — When Jesus had ended this discourse, he said,

lilting up his eyes to heaven. Father, the hour is come; glo-
rify tihy Son, that thy Son also may glorily thee; as thou

222 JOHN. Ch. XVII.

hast given him authority over all men, that he may bestow
eternal life, on all those whom thou hast given him. N^ow
this is the Hie eternal, to know thee the only true God, and
Jesus, the Messiah, thy Apostle. I have glorified thee upon
the earth; I have finished the woi'k which thou gavest me
to do. And now, Father, glorify thou me in thy own pres-
ence, with that glory which I enjoyed with thee, before the
world was.

6. — I have made known thy name to the men whom
thou hast given me out of the world. They were thine;
and thou hast given them to me; and they have kept thy
word. Whatsoever thou hast given me, they now know to
have come fi-om thee; and that thou hast imparted to me
the doctrine, which I have imparted to them. They have
received it, knowing for certain, that I came forth from
thee, and am commissioned by thee. It is for them that I
pray. I pray not for the world, but for those whom thou
hast given me; because they are thine. And all mine are
thine, and thine mine, and I am glorified in them. I con-
tinue no longer in the world; but these continue in the
world, and I come to thee. Holy Fathei', preserve them in
thy name, whom thou hast given me, that they may be one,
as we are. While I was with them in the world, I kept
them in thy name; those whom thou hast given me, I have
preserved. JS^one of them is lost, except the son of perdi-
tion, as the scripture foretold. But now that I am coming
to thee, I speak these things in the world, that their joy in
me may be complete. I have delivered thy word to them,
and the world hates them, because they are not of the
world, even as I am not of the woi'ld. I do not pray thee
to remove them out of the world, but to preserve them from
evil. Of the world they are not, as I am not of the world.
Consecrate them by the truth; thy word is the truth.
As thou hast made me thy Apostle to the world, I have
made them my Apostles to the world. And I consecrate
myself for them, that they may be consecrated through the
truth.

20. — Nor do I pray for these alone, but for those also
who shall believe on me through their teaching; that all
may be one; that as thou, Father, art in me, and I in thee,
they also may be one in us, that the world may believe that
thou hast sent me; and that thou gavest me the glory, which
I have given them; that they may be one, as we are one; I
in them, and thou in me, that their union may be perfected;
and that the world may know that thou hast sent me, and
that thou lovest them, as thoii lovest me. Father, I would

Ch. XVm. JOKN^. 223

that where I shall be. those whom thou hast given me may
be with me; that they may behold my glory, which thou
gavest me. because thou lovedst me before the ibi-mation of
the world. Righteous Father, though the world kuows uot
thee, I know thee; and these know that I have thy commis-
sion. And to them T have communicated, and will commu-
nicate thy name : that I being in them, they may share in the
love with which thou lovest me.

sectio:n^ XI.

THE OEUOEPLSION.

XVIII. — WHEI^ Jesus had spoken these words, he
passed, with his disciples, over the brook Kidron; whci'c
was a garden, into which he entered, and his disciples. Now
Judas, who beti'ayed him, knew the place; because Jesus
olten resorted thither with his disciples. Then Judas, hav-
ing got the cohort and officers from the chief priests and
the Pharisees, came thither with lanterns, and torches, and
arms. But Jesus, who knew all that was coming upon him,
went forth, an<l said to them. Whom do you seek? They
answered him, Jesus, the Nazarene. Jesus replied, I am
he. Now Judas, who betrayed him, was with them. lie
had no sooner said to them, I am he, than they, going back-
ward, fell to the ground. lie, theretbre, asked them again.
Whom do you seek? They said, Jesus, the Nazarene.
Jesus answered, I have told you, that I am he. If, there-
fore, you seek me, let these go away. Thus was that which
he had spoken verified, Of those whom thou gavest me, I
have lost none. Then Simon Peter, who had a sword, drew
it, and smote the high priest's servant, and cut off his i-ight
ear. Now the servant's name was Malclms. Jesus then said
to Peter, Put up the sword into the scabbard. Shall I not
drink the cup which the Father has given me?

12. — Then the cohort, and their commander, and the
Jewish officers, apprehended Jesus; and having bound him,
Ijrought him fii'st to Annas, because he was father-in-law to
Caiaplias, who was high priest that year. Now it was Cai-
aphas, who had said in council to the Jews, It is expedient
that one man die Ibi- the people.

15. — Meantime Simon Peter, and another disciple, fol-
lowed Jesus. That disciple, l)eing known to the high priest,
entered his court with Jesus. But Peter stood without, at
the door. Therefore the other disciple, who was known to

224 JOHN. Ch. XYTIL

the high i^riest, went out, and spoke to the portress, and
brought in Peter. Then this maid, the portress, said to Pe-
ter, Are not you also one of this man's disciples? He an-
swered, I am not. N"ow, the servants and the officers stood
near a fire, which they had made, because it was cokl, and
warmed themselves. And Peter was standing with them,
and warming himself.

19. — Then the high priest interrogated Jesus concerning
his disciples and his doctrine. Jesus answered, I spoke
openly to the world; I always taught in the synagogues and
in the temple, whither the Jews constantly resoi-t. I said
nothing in secret. Why do you examine me? Examine
them who heard me teach. They know what I said. When
he had spoken thus, one of the officers who attended, gave
him a blow, and said. Do you answer the high priest thus?
Jesus replied. If I have spoken amiss, show in what the
wrong consists: but if well, why do you smite me? JSTow,
Annas had sent him bound to Caiaphas, the high priest.

25. — As Peter stood warming himself, they asked him,
Are not you also one of his disciples? He denied, and said,
I am not. One of the servants of the high priest, a kins-
man to him whose ear Peter had cut oft', said. Did not I see
you in the garden with him? Peter denied again; and im-
mediately the cock crew.

28. — Then they led Jesus fi-om the house of Caiaphas to
the pretorium: it was now morning; but the Jews entered
not the pretorium, lest they should be defiled, and so not in
a condition to eat the passover. Pilate, therefore, went out
to them, and said, Of what do you accuse this man? They
answered, If he were not a criminal, we would not have de-
livered him to you. Pilate said, Then take him yourselves,
and judge him according to yoi;r law. The Jews replied.
We are not permitted to put any man to death. And thus,
what Jesus had spoken, signiiying what death he should
die, was accomplished.

33. — Then Pilate returned to the pretorium, and having
called Jesus, said to him, Are you the King of the Jews!
Jesus answered. Do you say this of yourself, or did others
tell you concei-ning me? Pilate replied, Am I a Jew?
Your own nation, yes, the chief priests have delivered you
to me. What have you done? Jesus answered, My king-
dom is not of this world. If my kingtlom were of this world,
my adherents would have fought to prevent my falling into
the hands of the Jews; but my Idngdom is not hence.
Then Pilate said, You are a King, then? Jesus answered,
You say that I am a King. For this I was born; and for

Ch. XIX. JOHN. 225

this I came into the world, to give testimony to the truth.
Whosoever is of the trntli, hearkens to me. Pilate asked
him, What is truth? and so saying, went out again to the
Jews, and said to them, For my part, I find nothing culpable
in this man. But since it is customary that I release to you
one at the passover, will you that I release to you the King
of the Jews? Then they all cried, saying. Not this man,
but Barabbas. Now Barabbas was a robber.

XIX. — Then Pilate caused him to be scourged. And
the soldiers crowned him with a wreath of thorn, which they
had platted; and having thrown a purple mantle about him,
said. Hail! King of the Jews! and gave him blows on the
face. Pilate went out again, and said to them, Lo, I bring
him forth to you, that you may know that I find in him noth-
ing cul])ab]e. Jesus then went forth, wearing the crown of
thorns and the purple mantle, and Pilate said to them. Be-
hold the man! When the chief priests and the oflficers saw
him, they cried, saying. Crucify, ci'ucily him! Pilate said
to them, Take him yourselves, and crucily him; for my part,
I find no fault in him. The Jews answered. We have a law,
and by that law he ought to die, because he assumed the
title of the Son of God.

8. — When Pilate heard this, he was the more afraid; and
having returned to the pretorium, said to Jesus, Whence are
you? But Jesus gave him no answer. Then Pilate said to
him. Will you not speak to me? Do you not know that I
h:iv(> power to crucify you, and power to release you? Jesus
replied, You could have no power over me, unless it were
given yon liom above; wherefore, he who delivered me to
you, has the greater sin. From that time Pilate sought to
release him; but the Jews exclaimed. If you release this
man, you are not Cesar's friend. Whoever calls himself
king, opposes Cesar.

13. — Pilate, on hearing these words, ordered Jesus to be
brought Ibrth, and sat down on the tribunal, in a place
named Tlie Pavement; in Hebrew, Gabbatha. (Now it was
the pieparation of the Paschal Sabbath, about the sixth
hour.) And he said to the Jews, Behold your King. But
they cried out. Away, away with him; crucify him. Pilate
said to them. Shall I crucily your King? The chief priests
answeied, We have no King l)ut Cesar. He delivered him,
therelbre, to them, to be crucified.

17.— Then they took Jesus, and led him away. And he,
carrying his cross, went out to a place called The Place of
Skulls, which is, in Hebrew, (Jolgotha; where they crucifie(*
15

226 JOHN. Ch. XIX

him, and two others with him ; one on each side, and Jesus
in the middle. Pilate also wrote a title, and put it on the
cross. The words were, JESUS, THE NAZAEINE,
THE KING OF THE JEWS. And many of the Jews
read this title, (for the place where Jesus was crucified was
nigh the city,) and it was written in Hebrew, Greek, and
Latin : then the chief priests said to Pilate, Write not the
King of the Jews; but. Who calls himself King of the
Jews. Pilate answered. What I have written I have written.

23. — When the soldiers had nailed Jesus to the cross,
they took his mantle and divided it into four parts, one to
every soldier: they also took the coat, which was seamless,
woven from the top thi'oughout; and said, among them-
selves. Let us not tear it, but determine by lot whose it shall
be; by this verifying the scripture, which says, "They
shared my mantle among them, and cast lots for my ves-
ture." Thus, therefore, acted the soldiers.

25. — Now, there stood near the cross of Jesus, his
mother, and her sister Mary, the wife of Cleopas, and Mary
the Magdalene. Then Jesus, observing his mother, and the
disciple whom he loved, standing by, said to his mother,
Woman, behold your sou. Then he said to the disciple.
Behold your mother. And from that hour, the disciple took
her to his own home.

28. — After this, Jesus, (knowing that all was now ac-
complished,) that the scripture might be fulfilled, said, I
thirst. As there was a vessel there full of vinegar, they
filled a sponge with vinegar, and, having fastened it to a
twig of hyssop, held it to his mouth. When Jesus had re-
ceived the vinegar, he said. It is finished; and bowing bis
head, yielded up his spirit.

31. — The Jews, thei*efore, lest the bodies should remain
on the cross on the Sabbath, for it was the preparation, (;.ind
that Sabbath was a great day,) besought Pilate that Dieir
legs might be broken, and the bodies might be removed.
Accordingly, the soldiers came, and broke the legs of the
fii-st and of the other, who were crucified with him. But
when they came to Jesus, and found that he was alri-.ady
lead, they did not break his legs. But one of the soldiers-
iVilh a sjx'ar, pierced his side, whence blood and watei im-
mediately issued. He was an eye-witness, who attests
this, and his testimony deserves credit: nay, he is cons(;ious
that he speaks truth, that you may believe. For these things
happened that the scripture might be verified, " None of his
bones shall be broken." Again, the scripture elsewhei-e says,
" They shall look on him whom they have pierced."

C-n. XX. JOHN. 227

SECTION XII.

THE RESUKKEOTION.

38. — AFTER this, Joseph, the Arimathean, who was a
disciple of Jesus, but a concealed disciple for fear of the
Jews, asked permission of Pilate to take away the body of
Jesus; wliich Pilate having granted, he went, and took the
body of Jesus. Nicodemus also, who had formerly repaired
to Jesus by night, came, and brought a mixture of myrrh
and aloes, weighing about a hundred pounds. These mei.
took the body of Jesus, and wound it in linen rollers, with
the spices, which is the JcAvish manner of embalming.
Now, in the place where he was crucified, there was a gar-
den, and in the garden a new tomb, wherein no one had ever
yet l)ceii laid. There they deposited Jesus, on account of
the Jewish preparation, the tomb being near.

XX. — The first day of the week, Mary, the Magdalene,
went early to the sepulcher, while it was yet dark; and saw
that the stone had been removed from the enti'ance. Then
she came running to Simon Peter, and to that other disciple
whom flesus loved, and said to them, They have taken the
Master out of the sepulcher; and we know not where they
have laid him. Immediately Peter went out, and the other
disciple, to go to the sepulchei-; and both ran together, but
the other disciple outran Peter, and came first to the sepul-
cher; and stooping down, he saw the linen rollers lying, i)ut
went not in. Then came Simon Peter, who followed him.
and went into the sepulcher, where he observed the rollers
lying; and the handkerchief which had been wrapped about
his head, not laid beside them, but folded up in a place by
itself. Then the other disciple, who came first to the sei)ul-
cher, entered also; and he saw, and believed tlie report.
For, as yet, they did not understand from the scrijjtures, that
he was to rise from the dead. Then the disciples returned
to their companions.

11. — liul Mary stood without, near the sepulcher, weep-
ing. As she wept, stooping down to look into the sepul-
cher, she saw tAv'o angels in white, sifting where tlus body
of Jesus had lain, one at the head, the other at the leet
And they said to her, AVoman, why do you weep? She an-
swi'Hil, iJecaiise they have taken away my Master, and I
know not where they have laid him. Having said this, she
tixnied about, and saw Jesus sttv~ding, but knew not that it

228 JOHI^. Ch. XXI.

was Jesns. Jesus said to her, Woman, why do you weep?
"Whom do you seek? She, supposing him to be the garden-
er, answered, Sir, if yo'u have conveyed him hence, tell me
where you have laid him, and I will take him away. Jesus
said to her, Mary. She, turning, said to him, Eabboni ; that
is. Teacher. Jesus said to her, Touch me not, for I have
not yet ascended to my Father; but go to my brethren, and
say to them, I ascend to my Father and your Father, to my
God and your God. Mary, the Magdalene, went and in-
formed the disciples, that she had seen the Master, and that
he had spoken these things to her.

19. — In the evening of that day, the first of the week,
Jesus came where the disciples were convened, (the doors
having" been shut, for fear of the Jews,) and stood in the
midst, and said to them, Peace be to you. Having said this,
he showed them his hands and his side. The disciples, there-
fore, rejoiced when they saw it was their Master. Jesus said
again to them, Peace be to you. As the Fathei- has sent
me, so do I send you. After these words, he breathed on
them, and said to them. Receive the Holy Spirit. Whose
sins s6ever you remit, are remitted to them; and whose sins
soever you retain, are retained.

24. — JS'ow, Thomas, that is, Didymus, one of the twelve,
was not with them, when Jesus came. The other disciples,
therefore, said to him, We have seen the Master. But he
answered, Unless I see in his hands the print of the nails,
and put my fingei" to the print of the nails, and my hand to
his side, I will not believe. Eight days after, the disciples
being again in the house, and Thomas with them, Jesus
came, the doors having been shut, and stood in the midst,
and said. Peace be to you. Then turning to Thomas, Reach
hither your finger, he said, and look at ray hands; reach also
your hand, and feel my side; and be not incredulous, but
believe. Thomas answered, and said to him, My Lord, and
my God! Jesus replied, Because you see me, you believe;
happy they, who, having never seen, shall nevertheless be-
lieve.

30. — Many other miracles Jesus likewise performed in
the presence of his disciples, which are not recorded in this
book. But these are recorded, that you may believe that
Jesus is the Messiah, the Son of God; and, that believing,
you may have life through his name.

XXI. — Afterward, Jesus again appeared to the disciples,
at the sea of Tiberias; and in this manner he appeared. Si-
mon Peter and Thomas, that is, Didymus, Nathanael of
Cana, in Galilee, the sons of Zebedee, and two other disci-

Ch. XXI. J0H:N^. 229

pies of Jesus, being together, Simon Peter said, I am going
a-fishing. They answered, We will go with you. Imme-
diately they went, and got aboard a bark, but that night
caught nothing. In the morning Jesus stood on the shore ;
the disciijles, however, knew not that it was Jesus. Jesus
said to them, My children, have you any victuals? They
answered, No. Cast the net, cried he, on the right side of
the bark, and you will find. They did so, but were not able
to draw it, by reason of the multitude of fishes. Then that
disciple whom Jesus loved, said to Peter, It is the Master.
Simon Peter, hearing that it was the Master, girt on his up-
per garment (which he had laid aside) and threw himself
into the sea. But the other disciples came in the boat, (for
they were not farther from land than about two hundred cu-
bits,) dragging the net, with the fishes. When they came
ashore, they saw a fire burning, and fish laid on it, and
bread. Jesus said to them. Bring of the fishes which you
have now taken. Simon Peter went back, and drew the net
to land, full of large fishes, a hundred and fifty-three; and
the net was not rent, notwithstanding the number. Jesus
said to them. Come and dine. Meantime none of the dis-
ciples ventured to ask him. Who are you? knowing that it
was the Master. Jesus drew near, and taking bread and
fish, distributed among them. This is the third time that
Jesus appeared to his disciples, after his resurrection.

15. — When they had dined, Jesus said to Simon Peter,
Simon, son of Jonas, do you love me more than these? He
answered. Yes, Lord, you know that I love you. Jesus re-
plied. Feed my lambs. A second time he said, Simon, son
of Jonas, do you love me? He answered, Yes, Lord, you
know that I love you. Jesus replied. Tend my sheep. A
third time he said, Simon, son of Jonas, do you love me?
Peter, grieved at his asking this question a third time, an-
swered. Lord, you know all things; you know that I love
you. Jesus replied. Feed my sheep. Most assuredly, I say
to you, in your youth you girt yourself, and went whither
you would; but in your old age, you shall stretch out your
hands, and another will gird you, and carry you whither
you would not. This he spoke, signifying by what death
he should glorily God. After these words, he said to him.
Follow me.

20. — And Peter turning about, saw the discij)le, whom
Jesus loved, following, (the same who, leaning on his breast
at the supper, had asked who it was, that would betray him.)
Peter seeing him, said to Jesus, And what, Lord, shall l)e-
come of this man? Jesus answered, If i will that he wail

230 JOHN. Ch. XIX.

my return, what is that to you? Follow me. Hence arose
the rumor among the brethren, that that disciple should not
die; nevertheless, Jesus said not, that he should not die;
but. If I will, that he wait my return, what is that to you?
24. — It is this disciple, who attests these thing's, and
wrote this account; and we know that his testimony de-
serves credit. There were many other things also per-
formed by Jesus, which, were they to be severally related,
I imagine, the world itself could not contain the volumes
that would be written.

Ch. T. acts of apostles. 231

THE

ACTS OF APOSTLES,

WKITTEN BY LUKE.
[PUBLISHED IN ROME, A.D. 64.]

LUKE'S PREFACE,
And Recapitulation of the close of his former Narrative.

1. — THE former narrative I composed, 0 Theophilus, concerning all thiuga
which Jesus hegan both to do and teach, even to the day in which he
was taken up, after he had, by the Holy Spirit, given charge to the
Apostles, whom he had chosen. To whom, also, he presented himself
alive, after his sufferings, by many infallible proofs; being seen by them
forty days, and speaking of the things concerning the kingdom of God.
And having assembled them together, he charged them not to depart
from Jerusalem, but to wait for the promise of the Father, which, said
he, you have heard from me. For John, indeed, immersed in water, but
you shall be immersed in the Holy Spirit, within a few days. They,
therefore, being assembled together, asked him, saying, Lord, wilt thou,
at this time, restore the kingdom to Israel ? But he said to them. It is
not for you to know the times or seasons which the Father has reserved
to himself But you shall receive power by the Holy Spirit coming upon
you, and shall be my witnesses in Jerusalem, and in all Judea, and in
Samaria, and even to the remotest parts of the earth. And, having said
these things, while they beheld, he was lifted up, and a cloud received
him out of their sight. And while they were steadfastly looking up to
heaven, as he ascended, behold two men in white raiment stood near
them; who also said, Galileans, why do you stand gazing up to heaven?
This Jesus, who is taken up from you into heaven, shall also come in the
same manner as you have seen him going to heaven. Then they returned
to Jerusalem, from the mount called Olivet, which is from Jerusalem a
Sabbath day's journey.

13. — And when they were come info the. city, they went up into an upper
room, where abode both Peter, and James, and John, and Andrew, I*liili|p
and Thomas, Bartholomew and IVLatthcw, Jamos, son of Alpheus, and
Simon, the Zealot, and Judas, hrnlhi-r of James. These all unanimously
persevered in prayer, with the women, and with Mary, the mother of
JesuB, and with his brethren.

232 ACTS OF APOSTLES. Cn. n

SECTION I.

THE APPOINTMENT OF AN APOSTLE IN ROOM OF JUDAS.

15. — AND in these days, Peter, rising up in the midst of
the disciples, (now the number of persons assembled was
about a hundred and twenty,) said. Brethren, it was neces-
sary this scripture should be fulfilled, which the Holy Spirit
formerly spoke, by the mouth of David, with respect to Ju-
das, who became the guide of those that apprehended Jesus:
(for he was numbered with us, and had obtained a part of
this ministry:) this man, therefore, purchased a field with
the reward of iniquity, and tailing down on his face, he burst
asunder in the middle, and all his bowels gushed out: and it
was known to all the inhabitants of Jerusalem, so that that
field is called, in their language, Aceldama, that is. The
Field of Blood. For it is written in the book of Psalms,
" Let his habitation be desolate, and let no man dwell in it:"
and, " Let another take his ofiice." It is necessary, there-
fore, that one of the men who have continued with us all the
time the Lord Jesus was conversant among us, commencing
from his immersion by John, until the day of his assump-
tion, should be constituted a witness with us, of his resur-
rection. And they set up two men, Joseph, called Barsabas,
who was surnamed Justus, and Matthias. And they pi'ayed,
saying. Thou, Lord, who knowest the hearts of all, show
which of these two thou hast chosen, that he may take part
of the ministry and apostleship, from which Judas fell by
transgression, that he might go to his own place. And they
cast lots, and the lot fell upon Matthias, and he was num-
bered with the eleven Apostles.

SECTION n.

THE DESCENT OF THE HOLY SPIRIT, AND COMMENCEMENT
OF THE KEIGN OF MESSIAH.

n. — AND when the day of Pentecost was fully come,
they were all unanimously assembled in the same place: and,
on a sudden, there was a sound from heaven, as of a rush-
ing violent wind; and it filled all the house where they were
sitting. And there appeared to them tongues resembling
fire, distinctly scjjarated, and it rested upon each of them*

Ch. II. ACTS OF AI*OSTLES. 233

and they were all filled with the Holy Spirit, and began to
speak in other languages, as the Spirit gave them utterance.
Now there were sojourning in Jerusalem pious men; Jews
Irom every nation mider heaven: and when this report came
abroad, the multitude assembled, and were confounded; for
every one heard them speaking in his own dialect. And
they were all astonished, and wondered, saying one to an-
other, Behold! are not all these that speak, Galileans? And
how ilo we every one hear in his own native language: Par-
thians, and Medes, and Elamites, and those that inhabit Mes-
oi)otamia, and Judea, and Cappadocia, Pontus, and Asia,
Phrygia, and Pamphilia, Egypt, and the parts of" Africa
which are about Cyrene: Roman strangei's, also, both Jews
and proselytes; Cretes, and Arabians; we hear them speak-
ing in our own tongues the wonderful works of God! And
they were all in amazement and perplexity, and said one to
another, What can this mean? But others, mocking, said.
Surely these men are filled with sweet wine.

14. — But Peter, standing up with the eleven, raised his
voice, and said to them — Jews, and all you that sojourn in
Jerusalem, let this be known to you, and attend to my
words; for these men are not drunk, as you suppose, since
it is but the third hour of the day: but this is that which
was spoken by the Pi'ophet Joel, "And it shall come to pass
in the last days, says God, I will pour out a portion of my
Spirit upon all flesh; and your sons and daughters shall
l)rophesy; and your young men shall see visions, and your
old men shall dream dreams. Yes, in those days I will pour
out of my Spirit upon my servants, and upon my handmaids;
and they shall prophesy ; and I will give prodigies iii heaven
above, and signs in the earth beneath; blood, and fire, and
d cloud of smoke: the sun shall be tui-ned into darkness, and
the moon into blood, before that great and illustrious day of
the Lord come. And it shall come to pass, that whosoever
shall invoke the name of the Lord, shall be saved." Israel-
ites, hear these words : Jesus, the Nazarene, a man recom-
mended to you by God, by powerful operations, and won-
ders, and signs, which God wrought by him in the midst of
you, (as you yourselves also know,) him you have appre-
hended, being given up by the declared counsel and fore-
knowledge of God, and by the hands of sinners have cruci-
fied and slain: whom God has raised up, having loosed the
pains of death, as it was impossible that he should be held
under it. For David says, concerning him, " I have regarded
the Lord as always before me; because he is at my righl
hand, that I might not be moved: for this reason my heart

234 ACTS OF APOSTLES. Cu II

is glad, and my tongue exults; moreover, too, my flesh shall
rest in ho])e that thou wilt not leave my soul in the unseen
world, neither wilt thou permit thy Holy One to see eorrup-
(ion. Thou hast made me to know the ways of life; thou
wilt make me full of joy with thy countenance." l>i'ctin-en,
permit me to speak li'eely to you conccvning the patriarch
Uavid; that he is both dead and buried, and his sepulcher
is amouL;- us to this day: therefore, being a proj^het, and
knowing that (rod h;'.d sworn to him with an oath, that of
the fruit of his loins he would raise up the Messiah to sit on
his throne; he, foreseeing this, spoke of the resurrection of
the Messiah, that his soul shoidd not be left in the unseen
world, nor his flesh see corru[)tion. This Jesus, God has
i-aised up, of which all we ai'c witnesses: being exalted,
therefore, to the right hand of God, and having received the
promise of the Holy Spirit from the Father, he has shed
forth this, which you see and hear. For David is not as-
cended into heaven, but he says, "The Lord said to my
Lord, Sit thou at my right hand, till I make thy toes thy
footstool." Let, therefore, all the house of Israel assuredly
know, ihat God has made this Jesus, whom you ha\e cruci-
fied, Lord and Messiah.

37. — I^ow, when they heard these things, they were
pierced to the heai-t, and said to Peter, and the rest of the
Apostles, Brethren, what shall we do? And Peter said to
them, Reform, and be each of you immersed in the name of
Jesus Christ, in order to the remission of sins, and you
shall receive the gift of the Holy Spirit. For the promise
is to you, and to your children, and to all that are afar off;
as many as the Lord our God shall call. And with many
other words he testified, and exhorted, saying, Save j^our-
selves from this pei'verse generation. They, theretbre, who
received his word with I'cadiness, were. immersed: and there
were added to the discvjdes that very day, about three thou-
sand souls.

42. — And they continued steadfast in the teaching, in
the fellowship, in the breaking of the loaf, and in the prayers
of the Apostles. Fear also fell upon every soul, and many
miracles and signs were wrought by the Apostles. And all
that believed were together, and had all things common.
They also sold their possessions and effects, and distributed
them to every one according to his necessity. Moreover,
they continued unanimously in the temple every day; and
breaking bread liom house to house, they partook of their
food with joy and simplicity ol" heail, praising God, having

Ch. m. ACTS OF APOSTLES. 235

fiivor with all the people: and the Lord daily added the saved
to the congregation.

SECTION III.

THE CURE OF A MAN LAME PEOM HIS BIRTH.

III. — N^OW, about that time, Peter and John went ui)
to the temple, at the hour of prayer, being the ninth hour.
And a certain man, who had been lame fi-om his birth, was
carried, whom they laid daily at the gate of the temple,
which is called Beautiful, to ask alms of those that entered
into the temple; wdio seeing Peter and John about to go into
the temple, begged to receive alms. But Petei', with John,
looking steadlastly upon him, said. Look on us. And he
fixed his eyes upon them, expecting to receive something
from them. But Peter said, Silver and gold I have none,
but what I have I give you: in the name of Jesus Christ,
the Nazarene, rise up and walk. And, taking him by the
right hand, he raised him up : and immediately his feet and
ankle bones were strengthened. And leaping up, he stood,
and walked about, and entered with them into the temple,
walking, and leaping, and praising God. And all the people
saw him walking, and pi-aising God; and they knew him to
be the same person who had sat for alms at the Beautiful
gate of the temple, and were filled with wonder and amaze-
ment at that which had happened to him.

11. — And while he kept fast hold of Peter and John, all
the people ran together to them, exceedingly astonished, in
the portico called Solomon's. And Peter seeing this, an-
swered the peoi)le, Israelites, why do you wonder at this?
or why fix your eyes on us, as if by our own power, or piety,
we had made this man to walk? The God of Abraham, and
of Isaac, and of Jacob, the God of our fathci's, has glorified
his Son Jesus, whom you delivered up, and rejected in the
presence of Pilate, when he was desirous to release him :
but you rt^jectcd the Holy and Righteous One, and desired
a murderer to be granted to you; and killed the Prince of
Life, whom God has raised fmm the dead, of which we are
witnesses; and his name, through faith in his name, lias
made this man strong, whom you see and knoW; yes, the
failh which is by him, has given him this perfect soundness,
in the presence of you all. And now, brethren, I know that
through ignorance you did it, as did also yoiu- rulers; ])ut
those things which God ibretold, by the mouth of all his

23G ACTS OF APOSTLES. Ch. iV.

prophets, that the Messiah should sufter, he has thus fulfill-
ed. Reform, therefore, and return to God, that so your sius
may be blotted out; that seasons of rei'reshment may come
from the pre ence of the Lord, and that he may send Jesus
Christ, who was before designed for you: whom, indeed,
heaven must retain till the times of the accomplishment of
all thing's, which God has spoken by the mouth of all his
holy prophets, from the beginning of time. Moses truly
said, to the fathers, "A prophet like me shall the Lord your
God raise up for you, from among your brethren; him shall
you obey in all things, whatsoever he shall say to you : and
it shall come to pass, that every soul who will not- obey that
prophet, shall be cut off from among the people." Yes, and
all the prophets from Samuel, and those that succeeded, as
many as have spoken, have also foretold these days. You
are the children of the ])rophets, and of the institution which
God instituted Avith our fathers, saying to Abraham, "And
in your seed shall all the f;imilies of the earth be blessed."
To you, first, God, having raised up his Son, has sent him to
bless you; in turning everyone of you from your iniquities.

IV.^-And while they were speaking to the people, the
priests, the captain of the temple guard, and the Sadducees,
came upon them ; being grieved that they taught the peo-
ple, and announced, through Jesus, the resurrection fi'om
the dead. And they laid hands on them, and committed
them into custody to the next day; for it was now evening.
But many of those who had heard the woixl, believed: and
the number of the men was about five thousand. And the
next day their rulers, elders, and scribes, gathered togethei-
at Jerusalem: both Annas, the high priest, and Caiaphas;
also John, and Alexander, and as many as were of the high
priest's kindred. And having set them in the midst, they
inquired, By what power, or in what name, have you clone
this? Then Peter, full of the Holy Spirit, said to them.
Rulers of the i)eople, and elders of Israel; if we are this
day examined about the benefit conferi-ed on the impotent
man, by what means he is healed; be it known to you all,
and to all the people of Israel, that through the name of
Jesus Christ of l^azareth, whom you crucified, whom God
has raised from the dead: yes, by HIM this man stands be-
fore you hale. This is the stone which was set at nought
by you builders, that is become the head of the corner:
and there is salvation in no other; lor there is no other
name unchjr heaven given among men, by which we can be
saved.

13. — Now, when they saw the boldness of Peter and

Cn. lY. ACTS OF AI'OSILES. 237

John, and nndcistood that they were illiterate men, and in
private stations in lile, they were astonished, and recollected
their having been with Jesus. And seeing- the man that
was cured standing with tlieni, they had nothing to say
against it. But liaving ordered them to withdraw out of

CD O

the council, they conferred among themselves, saying. What
shall we do with these men? Ibi- that indeed a signal miracle
has been wrought by them, is manifest to all the inhabitants
of Jerusalem; and we can not deny it. ISTeverthelcss, that
it may not spread any iurther among the people, let us
charge them, with the severest threats, to speak no more to
any man in this name. And having called them, they
charged them neither to speak nor teach any more in the
name of Jesus. But Peter and John, answering them, said,
Whether it be just in the sight of God, to obey you rathei'
than God, judge you: for we can not but speak the things
which we have seen and heard. And having threatened
them again, they dismissed them, on account of the people,
finding nothing for Avhich they might punish them; because
all the people glorified God for that which was done; for the
man on whom this miracle of healing was wrought, was
more than forty years old.

23. — And being dismissed, they came to their own com-
pany, and related all that the chief priests and elders had
said to them. And when they heard it, they lifted up their
voice with one accord to God, and said, Lord, thou ai't th
God who didst make heaven and earth; and the sea, and u..
things that are in them: who didst say by the mouth of thy
servant David, " Why did the heathen rage, and the peojjle
imagine vain things? The kings of the earth set them-
selves, and the rulers combined together against the Loi'd,
and against his anointed." For of a truth, against thy holy
Son Jesus, whom thou hast anointed, both llerod, and Pon-
tius Pilate, with the heathen, and the people of Israel, have
combined to do what thy hand and thy counsel marked out
before to be done. And now, O Lord, regard their threat-
enings; and give to thy servants to speak thy word with all
frcedoiu; whilst thou stretchest out thy hand to hi'al, and
signs and wonders ai'c doing through the name of thy holy
Son Jesus. And while they were praying, the place in which
tliey were assembled was shaken: and they wci'c all tilled
with the Holy Spirit, and they spoke the word of Goil with
li-ecdom.

32. — Xow the heart and soul of the nndtitude ol' believ-
ers was one: nor did ajiy one call any of his i)ossessions his
own; but all things were common among them. And with

238 ACTS OF Ai'OSTLES. Ch. V,

great jiower did the Apostles give forth their testimony con-
cerning the I'csurrection of the Lord Jesus: and great kind-
ness was among- them rill. I^either was their one indigent
person among them; lor as many as were proprietors of
lands or houses, sold them, and brought the price of the
things they sold, and laid it down at the feet of the Apos-
tles: and disti'ibution was made to each according to his
need.

SECTION IV.

THE DEATH OF AIS^ANIAS, AND SAPPHIllA, HIS WIFE.

3G. — A]^D Joses, who, by the Aj^ostles, was snrnamed
Barnabas, (which, being interpi'cted, signifies, a Son of Ex-
hortation,) a Levite, and by birth a Cyprian, having an es-
tate, sold it, and brought the money and laid it down at the
y. feet of the Apostles. But a certain man, named An-
anias, with Sapphira, his wife, sold an estate, and secreted
:i part of the price, his wife, also, being privy to it: and
l)ringing- a certain part, he laid it doAvn at the feet of the
Apostles. But Peter said, Ananias, why has Satan filled
your heart, that you should attempt to impose on the Holy
Spirit, and to secrete a part of me price of the land? While
remained, did it not continue yours? and when it was
sold, was it not at your own disposal? Why have you ad-
mitted this thing into your heart? You have not lied to
men, but to God. And Ananias, hearing these words, fell
down and expired : and great fear fell on all that heard these
things. Then the young men arose, and bound him up, and
carrying him out, they buried him. After the interval of
about three hours, his wife, also, not knowing what was
done, came in. And Peter said to her, Tell me whethei- you
sold the land for so much. And she said. Yes, ibr so much.
Then Peter said to her. How is it that you have conspired
together to tempt the Spirit of the Lord? Behold the feet
of those who have been bm-ying your husband are at the
loor, and they shall carry you out. And, immediately she
.ell down at his leet, and expired: and the young men com-
ing in, Ibund her dead, and carried her out, and buried her
by her husband. And great fear came on all the assembly,
and on all that heard these things.

12. — And many signs and wonders were done among the
people by the hands of the Apostles, (and they were all
unanimously in Solomon's ])ortico; and not one ol" the rest

Cii. V. ACTS OF Al'OSTLES. 239

presumed to join himsell" to them, but tlie people magnified
tliem: and believers were more and more added to the Lord,
multitudes both oC moil and women:) insomuch that along
the streets they brought out the sick, and laid them on beds,
and couches, that even the shadow of Peter, coming- by,
might overshadow some of them. And inidtitudes also
out of the cities round about, came togx>thcr to Jerusalem,
bringing the sick, and those that were troubled with unclean
spirits, who were all healed.

17. — But the high priest arising, and all they that were
with him, being the sect of the Sadducees, were filled with
zeal, and laid their hands on the Apostles, and put them
into the common prison. But a messenger of the Lord, by
night, opened the doors of the prison, and bringing- them
out, said. Go, and presenting yourselves in the temple, speak
to the pc(jple all the words of this life. And hcaiing this,
they went very early into the temple, and taught. But the
high priest being come, and they that were with him, they
called together the Sanhedrim, even the whole Senate of the
children of Israel, and sent to the prison to have them
Ijrought. Bixt when the oflticers came, they found them not
in the pi-isou. Returning, therefore, they made their i-ejjort,
saying, We found, indeed, the prison shut with all safety,
and the keepers standing before the doors; but, having
opened them, we found no one within. Now, when the high
pi-iest, and the captain of the temple guard, and the chiel"
priests lieard these words, they doubted concei-ning them,
what this could be. But one came, and told them. Behold,
the men whom you put in prison, are standing in the temple,
and teaching the peo])le. Then the captain went, with the
officers, and brought them, (not by violence, for they feared
the people, lest they should be stoned:) and when they had
brought them, they set them before the Sanhedrim. And
the high priest asked them, saying. Did we not strictly
charge you, that you should not teach in this name? and
behold, you have tilled Jerusalem with your doctrine, and
would bring this man's blood upon us. But Peter and the
otlier Apostles answered, and said, It is necessarj^ to obey
Ciod rather than men. The God of our fathers has raised
up Jesus, whom you slew, hanging him on a tree: HOI
has God exalted at his right hand, a I'rincc and Saviour, to
give relbrmation to Israel, and remission of sins. And wc
are his witnesses of these things, and the Holy Spirit also,
whom God has given to tiiem who submit to his govern-
ment.

33. — And \\\\v\\ they lur.nl this, thi'y were enraged, and

•240 ACTS OF APOSTLES. Ch. VI.

consulted to ]n\t them to death. But a certain Pharisee in
the Sanhedrim, whose name was Gamaliel, a doctor of law,
in great esteem among- all the peoi)le, rose up, and com-
manded the Apostles to be taken out for a little while : and
he said to them, Men of Israel, take heed to yourselves what
you are about to do to these men. Some time ago Theudas
arose, pretending himself to be a ])erson of note: to whom
a number of men, about four hundred, adhered, who was
slain; and all who hearkened to him were scattered, and
came to nothing-. After him, Judas, the Galilean, arose, in
the days of the enrollment, and drew a multitude of people
aftei' him, and he was destroyed; and all who hearkened to
him were dispersed. And now, in the present case, I say
to you, Refrain from these men, and let them alone; lest,
perhaps, you be found fighters against God: for if this de-
sign and work be of men, it will be defeated; but if it be
of God, you can not defeat them. And they yielded to
him; and having called in the Apostles, and scourged them,
they charged them not to speak in the name of Jesus, and
dismissed them. And they departed from the presence of
the Sanhedrim, I'cjoicing that they were countetl worthy to
be exposed to infamy for the sake of his name. And,
daily, in the temple, and from house to house, they ceased
not to teach and declare the good news, that Jesus is the
Messiah.

SECTION y.

THE APPOINTMENT OF SEVEN PERSONS TO ATTEND TO
THE POOR OF THE CONGREGATION IN JERUSALEM,
AND THE MARTYRDOM OF STEPHEN.

YI. — NOW, in these days, the number of the disciples
being multiplied, there arose a mui-niuring of the Hellen-
ists* against the Hebrews, because their widows were neg-
lected in the daily ministration. And the twelve, having
called the multitude of the disciples together, said, It is by
no means agreeable, that we should leave the word of God
to attend tables; therefore, brethren, look out (mm among
yourselves, seven men of an attested character, lull of spirit
and wisdom, whom we may set over this business; we will
constantly attend to prayer, and to the ministry of the word.
And the speech was pleasing to all the multitude, and they
elected Stephen, a man full of faith and of the Holy Spirit,

* i. «., Jews who used the Greek language.

Ch. Vn. ACTS OF AI'OSTLES. 24]

and Philip, and Prochorn:^, and jS^ichanor, and Timon, and
Parnienas, and Nicholas, a proselyte of Antioch; whom they
pi'esented helbrc the Aj)ostles; and ihey, having- pi-ayed, laid
hands on them. And the word of God grew; and the mun-
ber of the disciples in Jerusalem was gi-eatly multiplied;
and a great multitude of the priests became obedient to the
faith.

8. — And Stephen, full of grace and power, wrought many
mii'aeles, and great signs among the people. Then there
arose some of the synagogue, which is called that of the
Libertines, and of the Cyrenians, and Alexandrians, and of
them of Cilicia and Asia, disputing with Stephen. And
(hey Avere not able to resist the wisdom and spirit with
which he spoke. Then they suborned men to say, We heard
him speak I'eproaehful words against Moses, and against
Grod. And they stirred up the people, and tlie elders, and
the scribes, and setting upon him, they dragged him away
with them, and brought him to the Sanhedrim. And they
set uj) false witnesses, who said, This man is incessantly
speaking against this holy place, and the law: for we have
heard him say, that this Jesus of ISTazareth shall destroy
this place, and shall change its customs, which Moses deliv-
ered to us. And all that sat in the Sanhedrim, fixing their
eyes upon him, saw his countenance like the countenance of
an angel.

Vll. — Then the high ])riest said. Are these things indeed
thus? .Vnd he said, Jirethren, and fathers, hearken: the
God of glory appcsared to our father Abraham, while he was
in Meso))otamia, before he dwelt in Charran; and said to
him, " Depart from your coimtry and from your kindred,
and come into a land which I will show you." '^i'hen de-
parting from the land of the Chaldeans, lie dwelt in Char-
ran: and I'rom thence, after his father died, he caused him
to remove his habitation into this land, in which you now
dwell. And he gave him no inheritance in it, not so much
as the breadth of his foot: nevertheless he promised to give
it for a possession to him, even to his seed after him, when
he had no child. And God spoke thus — that his seed
should " sojoui'u in a foieign land, and (bat they should vn-
slave and abuse them foui' hundred yeai's. And the nation
to which they are enslaved (said God) I will judge; and af-
terward (hey shall come out, and serve me in this ])lace."
And he gave him the institution of circumcision; and so he
begot Isaac, and circumcised him on the eighth day: and
"^saac begot Jacob, and Jacob begot the twelve ]>a(riarchs.
16

242 ACTS OF APOSTLES. Cii. VJL

And the patriarchs, moved with envy, sold Josej)h into
Egypt: nevertheless, God Avas with him, and delivered him
but of all his afflictions, and gave him favor and wisdom it
the sight of Phai'aoh, king of Egypt; and he constituted
him ruler over Egypt and all his house. And a famine came
upon all the land of Egypt and Canaan, and great affliction;
and our fathers did not find siistenance. But Jacob, hear-
ing that there was corn in Egypt, sent our fathers first ; and
the second time Joseph was made known to his brethien;
and the family of Joseph was made known to Phai'aoh.
And Joseph sent, and invited his father Jacob, and all his
kindred, amounting to seventy-five souls.

15. — So Jacob went down into Egypt, and died, he and
1 ur lathers: and they were carried over to Sychem, and were
laid in the sepulcher which Abraham piirchased, for a sum
of money, of the sons of Emmor, the father of Sychem.
And as the time of the promise drew near, which God had
sworn to Abraham, the people grew and multi])lied in
Egypt; till another king arose, who knew not Joseph. He,
Ibrming crafty designs against our kindi'ed, treated our
fathers injuriously, by causing their infants to be exposed,
that their race might perish. In which time Moses was born,
and was exceedingly beautiful; and he was bred up for three
months in his father's house: and being exposed, the daugh-
ter of Pharaoh took him up, and nourished him for her own
son: and Moses was educated in all the wisdom of the Egyp-
tians: and he was mighty in his speeches and actions. But
when he was arrived at the full age of ibrty years, it came
into his heart to visit his brethren, the children of Israel.
And beholding o-ne of them, injured, he defended him ; and
smiting the Egyptian, he avenged him that was oppressed.
And he supposed that his brethren Avould have understcod
that God would give them salvation by his hand: Init ihcy
did not understand. And the next day he showed liiniseh'
to them, as they were quarreling, and would have persuaded
them to peace, saying. Men, you are brethren; why do yoii
injure one another? But he that injm-ed his neighlior, thrust
liiin away, saying, Who has made you a ruler and a judge
(i\er us? Will you kill me, as you did the Egyptian, yes-
terday? Then Moses fled at this saying, and became a so-
journer in the land of Midian; where he begot two sons.
And when forty years were fulfilled, an angel of the Lord
appeared to him in a flame of fire, in a bush, in the wilder-
ness of Mount Sinai. And Moses seeing it, admired the
vision : and as he drew near to behold it, the voice of the
Lord came to him, saying, " I am the God of your fathers.

CiT. YU. ACTS OF Al»OSTLES. 243

the God of Abraham, aiul the G(k1 oI' Isaac, aiui tlii' God
of Jacob." And Moses trembled, and did not daic to be-
hold it. And Ihc Lord said to him, " Loose your shoes Croni
your ieet; l\>y the place in Avhich yon stand is holy ^ronnd.
J have sm'ely seen the evil treatment oC my people, which
are in E<iy]>t, and T have heard their groaning, and I am
come doAvn to deliver them: and now, come, I Avill send yon
into Egypt." This very Moses, whom they i-eliised, saying,
Who constituted yon a ruler and a judge, God sent to be a
ruler and a deliverer, by the hand of the angel who appeared
to him in the bush. He led them foi'th, doing wonders and
signs in the land of Egypt, and in the Red Sea, and in the
wilderness, for Ibrty years.

37. — This is that Moses who said to the children of Is-
rael, "A prophet like me shall the Lord God raise up to you
from among your brethren; him shall you hear." This is he
who was in the assembly in the wilderness, with the angel
that spoke to him on Mount Sinai; and with on.r fathei-s,
who ix'ceived the lively oracles, to give to us. To whom our
fatheis would not be obedient; but thrust him from them,
and in their hearts ix'turned back again to Egypt; saying to
Aaron, Make us gods who may march before us; for, as for
this Moses, who bi'ought us up out of the land of Egypt, we
know not what is become of him. And they made a calf in
those days, and brought a saci-ifice to the idol, and rejoiced
in the works of their own hands. So God turned, and gave
them up to worsliip the host of heaven; as it is written in
the book ol" the })ro])hets, " O house of Israel, did you offer
victims and sacrifices to me for forty years in the wilder-
ness? And you have since taken up the tabernacle of Mo-
loch, and the star of your God, Kemphan; figiu'es which
you have made to woi-ship: and, therefoi-e, I will carry you
away beyond Babylon." The tabernacle of testimony was
with our fathers in the wilderness, as he had appointed, who
spoke to Moses to make it according to the model which he
had seen: which, also, our fathers receiving, brought in with
Joshua into the possession of the heathen; whom God drove
out from Ijcfore the face of om* fathers, until tlie days of
David; who found favor before God, and made it his peti-
tion to find a dwelling for the God of Jacob. But Solomon
bnilf him a house. Yet the Most High dwells not in temples
made with hands: as says the prophet, "Heaven is my
throne, and the earth is my footstool: what house will you
build for me, says the Lord; oi-, what is the ])lace of my
rest? Has not my hand made all these things?"

")!. — Oh! stiff necked, ;iiid iiiuiicumciscd in heart and

244 ACTS OF APOSTLES. Cii. YIIL

eai-ri, you always resist the Holy Spirit : as your fathers did,
so do you. AV^hich of the prophets did uot your fathers per-
secute? yes, they slew those who spoke before, of the eoni-
iug- of that llighteous One, of whom you have now become
the betrayers and murderers. Who have received the law
through ranks of messengers, and have not kept it. And
hearing these things, they were cut to the heart; and they
guashed their teeth at him. But he, being full of the Holy
Spirit, looking up steadfastly toward heaven, saw the glory
of God, and Jesus standing at the I'ight hand, of God. And
he said, Behold, I see the heavens opened, and the Son of
Man standing at the right hand of God. But, crying out
with a loud voice, they stopped their ears, and rushed upon
him with one accord. And casting him out of the city,
they stoned him; and the witnesses laid down their garments
at the leet of a young man, whose name was Saul. And
they stoned Stephen, invoking, and saying, Lord Jesus, re-
ceive my spirit. And bending his knees, he cried with- a
loud voice, O Lord, charge not this sin to their account.
VIII. And when he had said this he fell asleep. And
Saul w-as well pleased with his slaughter.

And at that time there was a great persecution against
the congregation in Jerusalem; and they were all dispersed
through the regions of Judea, and Samaria, except the Apos-
tles. And devout men carried away Stephen, and made
great lamentation for him. But Saul made havoc of the
congregation, entering into hoitses, and dragging men and
women, whom he committed to pi-ison. Nevertheless, they
who were dispersed, went about declaring the glad tidings
of the word.

SECTION VI.

THE CONVERSION OF THE SAMARITANS, AND THE INTRO-
DUCTION OF THE GOSPEL INTO ETHIOPIA.

5. — THEN came Philip to the city of Samaria, and an-
nounced the Messiah to them. And the people unanimously
attended to the things that were spoken by Phili]); as they
heard them, and saw the mii-acles which he ])ei-formed.
For, unclean spirits, which hatl possessed many, ci-ying with
a loud voice, came out of them; and many, who were para-
lytic and lame, were healed. And there was great joy in
that city. But there was a certain man, named Simon, who
had, before, in that city, used magic, and astonished the na-

Cii. \I!i. ACTS OF ArOSTLES. 245

lion of Saninria; ])reten(liiig himself to be some extraordi-
nary person: to whom they all j)aid regard, from the least to
the greatest, saying, This man is the great power of God.
And they paid regard to him; because he had, loi' a long
time, astonished them with his enchantments. 15nt Avhcn
they gave ci-edit to Philip, declaring the glad tidings con-
cerning the kingdom of drod, and the name of Jesus C'hrist:
they Avere immersed, ])oth men and women. And Simon
himself also Ix'lieved; and being immersed, he kept near to
Philip, beholding, with amazement, the great and powerful
miracles wliich were done.

14. — ^ovf when the Apostles, who were at Jerusalem,
heard that Samaria had received the Avord of God, they sent
to them Peter and John; who, going doAvn, prayed for them,
that they might receive the Holy Spirit. (For he was not
yet fallen on any of them; only, they Avere immersed into
the name of the Lord Jesus.) Then they laid hands on
them, and they received the Holy Si)irit. JS'oav Avhen Simon
saw that the Holy Spirit Avas given by the imi)osition of the
Apostles' hands, he oflered them money, saying. Give me
also this ])OAver, that on Avhomsoever I lay hands, he may
receive the Holy Spirit. But Peter said to him, Let youi'
money go Avith you to destruction, since you have thought
that tile free giit of God might be purchased Avith UKniey.
You JKive no part nor lot in this matter; for your heart is
not u[)right in the sight of God. Keform, therefore, li-om
this your Avickedness; and beg of God, if, indeed, the
thougiit of your heai't may be foi'given you; lor I j)erccive
that you are in the gall of bitterness, and bond of iniquity.
And Simon answered, and said, Make youi' su2)l)lications to
the I^ord on my behalf; that none of these things Avhich you
have spoken, may come upon me.

2.3. — >i'o\v when they had borne their testimony, and had
spoke the Avord of the Lord, they turned back lor fJei-usa-
lem; and declared the glad tidings in many villages of the
Samaritans.

2(5. — .\n(l a messenger of the Loi'd spoke to Phili]), say-
ing, Arise, and go toAvard the south, by the Avay that goes
doAvn li-oni Jerusalem to (Jaza, which is desert. And he
arose, and took his journey; and, behold, a ceitain Fthio-
[)ian ollicer, a grandee of Gandace, the (jueen of the Ethio-
pian-., that Avas over all Iwv treasure, Avho hatl come to Avor-
^hip at deiaisalem, Avas returning, and sat in his chiuiot,
reading the I'lophet Isaiah. And the Spiiit said to Philip,
Ajiproach, and join yourself to this iliariot. And JMiilij),
running up, heard him lead in llic I'rophct Isaiah, and said,

246 ACTS OF APOSTLES. Ch. IX.

Do you understand what you are reading? And he said,
How can I, unless some one should guide me? And he re-
quested Philip that he would come up and sit with him.
ISTow the passage of scripture which he was reading, was
tliis, " He was brought to the slaughter, as a sheep; and as
a lamb before its shearer, is dumb; so he opened not his
mouth. In his humiliation his condemnation was extorted j
and who shall describe his generation? for his life is cut oft"
from the earth." And We ofiicer answering Philip, said, I
beseech you, of whom does the prophet say this? — of him-
self, or of some other person? Then Philip opened his
mouth, and beginning from the scripture, told him the glad
tidings concerning Jesus. And, as they went along the
way, they came to a certain water, and the officer said, Be-
hold, water; what hinders my being immersed? And he
ordered the chariot to stop, and they both went down into
the water, both Philip and the officer; and he immersed
him. And when they were come up out of the water, the
Spirit of the Lord suddenly conveyed away Philip, and the
officer saw him no more: so he went on his way i-ejoicing.
But Philip was found at Azotus; and going on thence, he
proclaimed the glad tidings in all the cities, till he came to
Cesarea.

SECTION VII.

CONVERSION OF SAUL OF TAKSUS.

IX. — BUT Saul, still breathing out threaienings and
slaughter against the disciples of the Lord, came to the high
priest, and petitioned for letters from him to the synagogues
at Damascus; that, if he found any of that way, whether
they were men or women, he might bring them bound to
Jerusalem. And as he was proceeding on his journey, and
was come near to Damascus, on a sudden, a light from hea-
ven shone around him; and he fell to the ground, and heard
a voice saying to him, Saul, Saul, why do you persecute me?
And he said, Who art thou. Lord? And the Lord said, I
am Jesus, wliom you persecute: but ai'ise, and go into the
city, and you shall be told what you must do. And the
men who traveled with him, stood astonished; jiearing, in-
deed, the voice, but seeing no one. Then Saul arose Ji'om
the earth; and, though his eyes were open, he saw no man:
but they led him by the hand, and brought him to Damas-
cus. And he was three days without sight, and did neither

Oil. IX. ACTS OF APOSTLES. 247

eat nor drink. !N"ow there was a certain disciple at Damas-
cus, whose name was Ananias; and the Lord said to him in
a vision, Ananias! And he said, Behold, I am here, Lord.
And the Lord said to him. Arise, and go to the sti'cet which
is called Straight, and inquire in the house of Judas for a
man of Tarsus, whose name is Saul ; for, behold, he is pray-
ing to me; and he has seen in a vision, a man whose name
is Ananias, coming in and laying his hand upon him, that
he might recover his sight. Then Ananias answered. Lord,
I have heard by many concerning this man, how much evil
lie has done to thy saints at Jerusalem; and here he has au-
thority li'om the chief priests to bind all that invoke thy
name. But the Lord said to him. Go your way; for thi-
inan is to me a chosen vessel, to bear my name belbre na-
tions, and kings, and the children of Israel: for I will show
him how many things he must sufl'er lor my name.

17. — Then Ananias went, and entered into the house;
and laying his hands u})on him,, he said. Brother Saul, the
Lord, even Jesus, who appeared to you on the way, as you
came, has sent me; that you might receive your sight, and
be tilled with the Holy Si)irit. And immediately there fell
from his eyes something like scales; and he recovered his
sight, and arose, and was immersed: and having received
food, he was strengthened, and for several days remained
with the disciples at Damascus. And straightway in the
synagogues he })roclaimed Jesus, that he is the Son of God.
And all that heard him were astonished, and said, Is not
this he who, in Jerusalem, spread desolation among them
who called on this name; and came hither on puri)ose to
carry such bound to the chief priests? But Saul became
stronger, and confounded the Jews that dwelt at Damascus,
evincing that this is the INlessiah. And, after many days,
the Jews conspired to kill him: Init their design was made
known to Saul; and they watched the gates, day and night,
to nini'der him. But the disciples took him by night, and
let him down by the wall in a basket. And Avhcn he was
come to Jerusalem, he attenipled to associate with the dis-
ciples; but they all feared him, not believing that he was a
disciple. But Barnabas, taking hi;.., brought him to the
Apostles, and related to them how he had seen the Lord in
the way; and that he hail spoken to him, and how he had
preached boldly, at Damascus, in the name of Jesus. And
he was with them coming in, and going out, at Jerusalem;
and speaking boldly in the name of the Lord Jesus. And
he spoke, and disputetl with the lli'lleiiists; but they at-
tempted (o kill him: and the brethren, being informed of it,

ai8 ACTS OF APOSTLES. Cn. X.

conducted him to Cesarea, and sent him away to Tarsus.
Then the congregations tlirough all Judea, and Galilee, and
Samaria, being edified, had rest; and walking in the I'ear
of the Lord, and in the admonition of the Holy Spii'it, were
multiplied.

32. — iSTow it came to pass, that Peter, making a tour
through all the congregations, came also to the saints that
dwelt at Lydda. And he I'ound there a certain man, whose
name was Eneas, who had a palsy, and had kept his bed
eight years. And Peter said to him, Eneas, Jesus, the Mes-
siah, heals you; arise, and make your bed. And he arose
immediately. And all the inhabitants of Lydda and Sai'on
saw him, and turned to the Lord.

36. — And there was at Joppa, a certain female disciple,
named Tabitha, who, by interpretation, is called Dorcas;
and she was full of good works, and aim-deeds, which she
did. And it came to pass in those days, that she was sick,
and died. And when they had washed her, they laid her in
an upper chamber. And as Lydda was near to Joppa, the
disciples, hearing that Peter was there, sent two men to
him, entreating him that he would not delay to come to
them. And Peter arose, and went with them. And when
he was come, they brought him into the upper chamber;
and all the widows stood by him weeping; and showing the
coats and mantles, which Dorcas made, while she was with
them. And Peter putting them all out, kneeled down and
prayed; and tm-ning to the body, he said, Tabitha, arise!
And she opened her eyes, and seeing Peter, sat up. And
giving her his hand, he raised her up; and, having called
the saints and widows, he presented her alive. And this
was known throughout all Joppa; and many believed in the
Lord. And he continued many days at Joppa, in the house
of one Simon, a tanner.

SECTION vm.

THE CALLING OF THE GENTILES.

X. — NOW there was a certain man in Cesarea, named
Cornelius, a centurion of that called the Italian Unnd, a man
of piety, and one that feared God, with all his h(msc; giv-
ing, also, much alms to the people, and praying to God con-
tinually. He evidently saw, in a vision, al)out the ninth
hour of the day, a messenger of God coming in to him, and
saying to him, Cornelius! And having fixed his eyes upon

Ch. X. ACTS OF APOSTLES. 249

him, he was al'raid, and said, What is it. Lord? And he
said to him. Your pi-ayers and your ahns are come up, as a
memorial before God. And now, send men to Jopi)a j»id
bring- hither Simon, whose surname is Peter: he lodgijo vvn,.i
one Simon, a tanner, whose house is by the seaside. As
soon then as the messengci', who spoke to Corneliiis, was
gone, he called two ol' his domestics, and a pious soldier, oi'
them that waited upon him; and having related to tliem all
these things, he sent them to Jojjpa. On the next day, while
they were on their journey, and drew near the city, Peter
went up to the top of the house to pray, about the sixth
hour. And he was very hungry, and would have taken a
little relreshment; but while they were preparing, he fell
into an ecstacy: and he saw heaven opened, and some-
thing descending like a. great sheet, fastened at the four cor-
ners, and let down to the earth: in which there were all
sorts of things, even four-footed animals of the earth, and
wild beasts, and reptiles, and fowls of the air. And there
came a voice to him. Rise, Peter, kill, and eat. But Peter
said. By no means, Lord; for I have never eat anj^thing
which is common or unclean. And the voice said to him
again, the second time, Those things which God has
cleansed, do not you call common. And this was done
three times, and the sheet was taken up again rnto heaven.

17. — While Peter was pondering in himself, what the
vision, which he had seen, might import; behold, the men,
who were sent from Corneliiis, having inquired out the
house of Simon, stood at the door; and calling, they asked
if Simon, whose surname was Peter, lodged there. Now,
as Peter was reflecting on the vision; the Spirit said to him,
Behold, three men are inquiring for you: arise, therefore, go
down, and go with them without hesitation; lor I have sent
them. Then Peter went down to the men, who were sent
to him from Cornelius, and said. Behold, I am the man whom
you seek; what is the cause of yom* coming? And they
said, Cornelius, the centurion, a righteous man, who tears
God, and has a character attested by all the Jewish people,
has been instructed, by a holy messenger, to send lor you to
his house, and to hear words from you. Having, therelbre,
called them in, he entertained them, and the next day set
out with tliem: and some of the brethren, who were of Jo})-
pa, went with him. And the next day they entered into
Cesarea; and Cornelius was waiting lor them, having called
together his rt^lations and intimate iHends.

'2'). — Now, as I'cler was coining in. Cornelius met him,
and prostrating himself at his feet, made obeisance. Bui

2hO ACTS OF APOSTLES. Ch. X.

Peter raised him up, saying, Arise; I also am a man. And
discoursing with him, he went in, and found many gathered
together. And he said to them. You Icnow that it is unlaw-
ful for a man that is a Jew to join with, or to come into the
house of, one of another nation : nevertheless, God has shown
me that I am to call no man common or unclean. Where-
fore, when I was sent for, I came without debate: I ask,
therefore, on what account you have sent for me? And Cor-
nelius said, Four days ago, I was fasting till this hour; and
at the ninth hour I prayed in my hoi;se; and, behold, a man
stood before me in bright raiment, and said, Cornelius, your
prayer is heard, and your alms are remembered before God :
send, therefore, to Joppa, and call hither Simon, whose sur-
name is Peter: he lodges in the house of one Simon, a tan-
ner, by the seaside; who, when he is come, shall speak to
you. Immediately, therefore, I sent to you, and you have
done well in coming. N^ow, therefore, we are all here pres-
ent before God, to hear all things which God has given you
in charge.

34. — Then Peter, opening his mouth, said, Of a truth, I
perceive that God is no respecter of persons; but, in every
nation, he that fears him, and works righteousness, is accept-
able to him. Tliis is that message which he sent to the
children of Israel; proclaiming the glad tidings of peace by
Jesus Christ, who is Lord of all. You know the report
there was, through all Judea, which began fi-om Galilee,
after the immersion which John pi-eached, concerning Jesus
of Nazareth; how God anointed him with the Holy Spirit,
and with power; who went about doing good, and healing
all who were oppressed by the devil; for God was with him.
And we are witnesses of all things which he did, both in the
region of the Jews, and in Jerusalem: whom they slew,
hanging him on a tree. This very person God raised up,
on the third day, and granted him to become manifest; not
to all the people, but to witnesses before appointed by God,
even to us, who have eat and drunk with him after he arose
fi'ona the dead. And he has given in charge to us to pro-
claim to the people, and to testify that it is he who is ap-
pointed by God, to he the judge of the living and the dead.
To him all the prophets bear witness, that every one who
believes on him, shall receive forgiveness of sins by his name.
While Peter was yet speaking these words, the Holy Spirit
(ell upon all who wei-e hearing the word: and they of the
circumcision, who believed, as many as came with Peter,
were astonished that the gift of the Iloly Spirit was poured
out upon the Gentiles also : for they heard them speaking

Ch. XI. ACTS OF APOSTLES. 253

ill diverse iangiiages, and <^lorifyiiig- God. Then Peter an-
swered, Can any one forbid water, that these persons should
not be immersed, who have received the Holy Spirit as well
as we?

48. — And he ordered them to be immersed in the name
of the Lord. And they entreated him to continue with them
several days.

XI. — ^ow the Apostles and brethren who were in Ju-
dea, heard, that the Gentiles also had received the word of
Grod. And when Peter was come up to Jerusalem, they
who were of the circumcision contended with him, saying,
You did go in to men who were uncircumcised, and did cat
with them. And Peter beginning, opened to them the matter
in order, saying, I was praying in the city of Joppa; and,
in a trance, I saw a vision, something like a great sheet de-
scending from heaven, let down by the four corners, and it
came close to me: and looking attentively upon it, I ob-
served, and saw four-footed creatures of the earth, and wild
beasts, and reptiles, and fowls of the air : and I heard a voice
saying to me, Arise, Peter, kill, and eat : but I said. By no
means, Lord; for nothing common or unclean has ever en-
tered into my mouth. And the voice answered me the sec-
ond time from heaven. Those things which God has cleansed,
do not you call common. And this was done three times.
And all the things were drawn uj) again into heaven. And
behold, at that instant, three men were come to the house in
which I Avas, sent from Cosarea to me. And the Spirit com-
manded me to go with them, without any scruple: and these
six brethren also went along with me. And we entered into
the man's house: and he told us how he had seen a messen-
ger standing in his house, and saying to him, Send to Jop-
pa, and bring hither Simon, whose sm-name is Peter; who
shall speak words to you, by which you and all your lainily
shall be saved. And as I began to speak, the Holy Spirit
fell upon them, even as on us at the beginning. And I re-
membered the word of the Lord, how he said, John immersed
in water; but you shall be iiinnersed in the Holy Spirit.
Since, therefore, God gave to them the same gill as he did
to us, Avho had believed on the Lord Jesus Christ, Avhat was
I, that I should be al)li: to obstruct God? And when they
had heard these things, they acquiesced, and glorified God;
saying, Crod has, then, given to the Gentiles also reformation
to life.

252 ACTS OF APOSTLES. Ch. XII.

SECTION IX.

THK PROGRESS OF THE GOSPEL IN PHENICIA, CYPRUS, AND
ANTIOCH, AND PERSECUTION OP THE APOSTLES.

19. — KOW, indeed, those who had been dispersed, on
account of the disti-ess which arose about StejAen, had trav-
eled as far as Phenicia, and Cyprus, and Antioch, speaking
the word to none but Jews only. Yet some of them, being-
men of Cyprus, and Cyrene; when they came to Antioch,
spoke to the Greeks, announcing the glad tidings concei-n-
ing the Lord Jesus. And the hand of the Loi-d was with
them, and a great number believed, and turned to the Lord.
And the report concerning them came to the ears of the con-
gregation that was at Jei'usalem; and they sent forth Barna-
bas, to go as far as Antioch. Who, when he was come, and
beheld the favor of God, rejoiced, and exhorted them all to
adhere to the Lord, with full determination of heart; for he
was a good man, and full of the Holy Spirit, and of faith:
and a considerable number were added to the Lord. Then
Barnabas went to Tarsus, to seek Saul; and finding him, he
brought him to Antioch. And it came to pass, that they
assembled with the congregation, for a whole year, and
taught considerable numbers; and the disciples were first
named Christians at Antioch. And in these days prophets
came li'om Jerusalem to Antioch. And one of them, whose
name was Agabus, stood up, and signified by the Spirit, that
there should be a great famine over all the land : which came
to pass in the days of Chiudius. And the disciples deter-
mined, that, accoi'ding to the respective abilities of each,
they should send to the assistance of the brethren who dwelt
in Judea. And this they did, sending it to the elders, by
the hands of Barnabas and Saul.

XII. — Now, about that time, Herod, the king, laid hands
on some of the congregation, to afflict them. And he slew
James, the brother of John, with the sword. And as he
saw that this was acceptable to the Jews, he went on to
seize Peter also: and it was in the days oi" unleavened bread;
and having- seized him. he put him in pi'ison, delivering him
to the custody of four quaternions of soldiers; intending,
alter tlie passover, to bring him out to the people. In the
meantime, therefore, Peter was kept in the prison; but earn-
est and continued prayer was made to God on hia account,
by the congregation.

.^H. XII. ACTS OF APOSTLES. 253

o. — And when Herod was ready to have bi'onght him
out, even tliat veiy night. Peter was sleeping between two
soldiers, bound with two chains; and the guards before the
door were keeping- the prison. And, behold, a messenger
ol" the Lord presented himseli", and a light shone in the
house; and giving Peter a blow on the side, he awoke him,
saying, iVi'isc quickly: and his chains fell ofi' fi-om his hands.
And the messenger said to him. Gird yoiu'self, and bind on
your sandals; and he did so. And he said to him, Throw
your mantle round you, and follow me. And going out he
followed him; and he did not know that what was done by
the messenger was real; but supposed that he had seen a
vision. And passing through the first and second watch,
they came to the iron gate tliat leads into the city; which
opened to them of its own accord. And going out, they
went through one street, and immediately the messenger de-
jjarted ti-om him. And Peter, being come to himself, said,
JSTow I know truly, that the Lord has sent his messenger,
and has delivered me from the hand of Herod, and from all
the expectations of the Jewish people. And recollecting,
he came to the house of Mary, the mother of John, who
was surnamed Mark; where many were gathered together,
praying.

13. — And as Peter knocked at the door of the outer gate,
a maiden, whose name was Rose, went to inquire who was
there. And knowing Peter's voice, transported with joy,
she did not oi)cn the gate: but running in, told them that
Petei- was standing at the gate. And they said to her, You
are distracted : l)ut she confidently affirmed that it was so.
Then (hey said, It is his angel. But Peter continued knock-
ing; and when they had opened the door, they saw him, and
were astonished. And he made a sign to them with his
hand to be silent; and related to them how the Lord had
conducted him out of prison. And he said, Inlbrm James
and the brethren of these things: and departing, he went to
auDtlicr place. And as soon as it was day, there was no
small tumult among the soldiers, what was become of Peter.
And Herod searching for him, and not finding liim, exam-
ined the keepei's, and ordered them to be led away to exe-
cution. And passing from Judea to Cesarea, he abode there.
And he was highly incensed against the Tyrians and Sido-
nians; but they unanimously came before him; and gaining
Blastus, the king's chamberlain, to their interest, they beg-
ged for peace; because theii- country was nourished by that
of the king.

2L — And upon a set day, Herod, being arrayed in a

254 ACTS OF APOSTLES. Ch. XIH.

royal habit, and seated upon the throne, made an oration to
them. And the people cried ont, It is the voice of a God,
and not of a man! But immediately a messenger of the
Lord smote him, because he did not give glory to God : and,
being eaten with worms, he expired. And the word of God
grew, and was multiplied. And Barnabas and Saul, having
fulfilled their ministry, returned from Jerusalem; bringing
along with them John, whose surname was Mark.

SECTIOI^ X.

TRAVELS AND SUCCESS OF PAUL AND BARNABAS, IN PUB-
LISHING THE GLAD TIDINGS, IN SUNDRY PLACES.

XIII. — ISTOW, there were in the congregation that was
at Antioch, certain prophets and teachers; particularly Bar-
nabas, and Simeon, who was called Niger, and Lucius, the
Cyrenian; and Manaen, who was educated with Herod, the
tetrarch; and Saul. And as they were ministering to the
Lord, ajid fasting, the Holy Spirit said. Separate to me Bar-
nabas and Saul, for the work to which I have called them.
And having fasted and prayed, and laid hands on them ; they
dismissed them. They, therefore, being sent by the Holy
Spirit, departed to Seleucia; and ti-om thence they sailed to
Cyprus; and being arrived at Salamis, they proclaimed the
word of God in the synagogues of the Jews; and they had
also John for their attendant. And having traversed the
island, as far as Paphos, they found a certain Jew, a magi-
cian and false prophet, whose name was Barjesus; who was
with the proconsul Sergius Paulus, a prudent man; who call-
ing for Barnabas and Saul, desired to hear the word of God.
But Elymas, the magician, (for that was his name, when
translated,) withstood them, endeavoring to turn away the
pi'oconsul from the faith. Then Saul, (who is also called
Paul,) being filled with the Holy Spirit, and looking stead-
fastly upon him, said, O! full of all deceit, and of all wick-
edness! child of the devil! enemy of all righteousness! will
you not cease to pervert the right ways of the Lord? And,
behold, now the hand of the Lord is upon you, and you shall
be blind, and not sec the sun for a time. And, immediately,
a mist and darkness fell upon him; and going about, he
sought some to lead him by the hand. Then the proconsul,
seeing what was done, believed; being struck with the doc-
trine of the Lord.

13. — And loosing from Paphos, they who were with Paul,

Ch. XI ri. ACTS OF APOSTLES. 255

came to Perga, in Pamphylia; but John withdrew himself
from them, and i-ctm-ncd to Jerusalem. Isevertheless, they,
going- on from Perga, came to Antioch, in Pisidia : and en-
tering- into the synagogue on the Sabbath day, they sat down.
And after the reading of the " iW and the prophets; the rulers
of the synagogue sent to iV m, saying, Brethren, if you have
any word of exhortation ' the people, speak it. Then Paul
stood up, and waiving h' hand, said. Men of Israel, and you
that fear God, hearken. The God of this people chose our
fathers, and i-aised the people while sojourning- in the land
of Egypt; and led them out of it with an uplifted arm.
.Vnd for the space of about forty years, he endured their be-
havior in the wilderness. And having cast out seven na-
tions in the land of Canaan, he distributed their country to
them lor an inheritance. And alter these transactions, Avhich
lasted about four hundred and fifty years; he gave them
judges, till Samuel the pi-ophet. And, from that time, they
desired a king: and God gave them Saul, the son of Ivish, a
man of the tribe of Benjamin, for the term of forty years.
And, having removed him, he raised up to them David, for
a king; whom also he extolled, and said, "I have found
David, the son of Jesse, a man according to my own heart,
who shall do all my will." Of this man's seed, according
to the promise, God raised up to Israel, Jesus, the Saviour;
John having, to introduce his appearance, before preached
the inunersion of I'clbrmation to all the people of Israel.
And Avhen John was fulfilling his course, he said, Whom do
you imagine me to be? I am not He; but behold, there
comes one after me, the shoes of whose feet I am not worthy
to loose. Brethren, children of the family of Abraham, aiid
those among you that fear God; to you is the word of this
salvation sent: for the inhal)itants of Jerusalem; and their
rulers, not knowing him, noi- the sayings of the prophets,
which are read every Sabbath day; have fulfilled them in
condenming him. And though they could find no cause of
death in him; yet they ru(|uestc(l Pilate that he might be
executed. And when they had accomplished all things
that were written concerning him; taking him down from
: he cross, they laid him in a tomb. But God raised him up
from the dead: and he appeared Ibr several days to those
that came up with him (i'om Galilee to Jerusalem, who are
his witnesses to the people. And we bring you good tidings,
that the very promise which was made to the fathers, God
has accomplished to us, their children, in raising up Jesus:
as it is also written in the second Psalm, "Thou art my
Son, this day have I begotten thee." Ar\'\ because he has

256 ACTS OF APOSTLES. Ch. Xl v .

raised him from tlie dead, no more to retm-n to coiTuptlon,
he has spoken thus, " I will give you the sure mercies of
David." Wherefore, also, in another place he says, *' Thou
wilt not permit thy Holy One to see corruption." ISTow
David, having served his own generation according to the
will of God; fell asleep, and was gathered to his fathers, and
saw corruption. But he whom God raised up, did not see
corruption. Be it known, therefore, to you, brethren, that
by Him remission of sins is proclaimed to you : and by Him,
every one that believes is justified from all things; Irom
which you could not be justified by the law of Moses. See
to it, therefore, that what is spoken in the prophets may not
come upon you: "Behold, you despisers, and wonder, and
perish: for I perform a work in your days; a work which
you will not believe, though one should distinctly declare it
to you."

42. — l^ow, when going out, they requested that these
words might be spoken to them, on the following Sabbath.
And when the synagogue was broke up, many of the Jews
and of the devout proselytes followed Paul and Barnabas;
who, sjieaking to them, persuaded them to persevere in the
favor of God.

44. — And, on the following Sabbath, almost the whole
city was gathered together, to hear the word of God. But
the Jews, seeing the multitudes, were filled with zeal; and
opposed the things which were si)oken by Paul, contradict-
ing and reviling. Then Paul and Barnabas, with great free-
dom of jspeech, said. It was necessary, that the word of God
should first be spoken to you; but since you thrust it away
from you, and judge yourselves unworthy of eternal life;
behold, we turn to the Gentiles. For so the Lord has
charged us, saying, " I have set you for a light of the Gen-
tiles, that you should be lor salvation to the ends of the
earth." And the Gentiles hearing this, rejoiced, and glori-
fied the word of the Lord: and as many as were disposed
for eternal life, believed. And the word of the Lord was
published throughout all that region. But the Jews stirred
up some devout women of considerable rank, and the ma-
gistrates of the city; and raised a persecution against Paul
and Barnabas, and drove them out of their territories. And
they shook ofi" the dust of their feet against them, and came
to Iconium. But the disciples were filled with joy, and with
the Holy Spirit.

XIY. — And it came to pass, at Iconium, that they went
both together into the synagog-ue of the Jews, and spoke in
Buch a manner that a great multitude, both of the Jews and

Ch. XIY. acts of apostles. 257

of the Greeks, believed. But the unbelieving- Jews stin-ed
Lip the minds of the Gentiles, and filled them with malignity
against the brethi-en. They, however, staid there a consid-
erable time, speaking boldly lor the Lord; who gave attes-
tation to the word ot" his grace, and granted signs and mir-
acles to be done by theii- hands. So the multitude of the
city was divided; and some were with the Jews, and others
with the Apostles. But, as a violent attempt was made,
botli by the Gentiles and Jews, with their rulers, to assault
and stone them; they, ha\ing received intelHgeuce of it,
fled to Lystra, and Derbe, cities of Lycaonia, and to the
adjacent countiy: and there they declared the glad tidings.

8. — Xow, there was a certain man at Lystra, disabled in
his feet; so lame, from his birth, that he had never walked.
This man heard Paul speaking, who, fixing his eyes upon
him, and pei'ceiving that he had faith to be healed; said,
with a loud voice, Stand upright on your feet. And he
leaped up, and walked. And the multitude, seeing what
Paul had done, lifted up their voices, saying, in the Lycao-
nian langiiage. The gods are descended to us in the likeness
of men. And Barnabas they called Jupiter, and Paul, Mer-
Bury, because he was the chief speaker. And the priest of
Jui)iter, whose image was before the city, brought oxen, with
gai'lands, to the gates; and would, with the multitude, have
ofl'ered sacrifice to thein. But the Apostles, Barnabas and
Paul, hearing- of it, rent their mantles, and ran in among the
mullitude, ciying out, and saying. Men, why do you these
things? We are your lellow-mortals, and are de(/lai-iiig the
glad tidings to you, that you may turn liom these vanities
to the living (iod; who made the heaven, and the earth, and
the sea, and all things which are in them: Avho, in former
generations, permitted all the nations to walk in their own
ways; though he did not leave himself without witness, do-
ing good, and giving us showers of rain Irom heaven, and
fruitful seasons, filling- our hearts with lood and gladness.
And, saying these things, they, with ililliculty, restrained
the people from sacrificing- to them.

19. — -But Jews came thither from Antioch and Iconium,
and pei-suaded the multitude; and having stoned Paul, they
draggcil him out of the city, supposing him to be dead.
But, as the disciples were gathered about him, he rose up,
and entered into the city; and the next day lie departed,
with Barnabas, to Derbe. And having declared the gospel
to that city, and made a considerable number of discii)le8;
they returned to Lystra, and to Iconium, and to Autioch,
17

258 ACTS OF Al'OSTLES. Ca. XV.

confirming the souls of the disciples; exhorting them to
continue in the f.tith, and testifying that it is necessary we
should enter into the kingdom of God through many tribu-
lations. And when they had constituted elders for them, in
every congregation, having prayed to God, with fasting;
they committed them to the Lord, in whom they had be-
lieved. And passing through Pisidia, they came to Pam-
phylia. And having spoken the word in Perga, they went
down to Attalia. And they sailed thence to Antioch, whence
they had been recommended to the grace of God, lor that
work which they had accomplished. And when they were
come J:hither, and had gathered the congregation together,
they related what God had done with them, and how he had
opened the door of faith to the Gentiles. And they spent a
considerable time there with the disciples.

SECTIOI^ XI.

THE DECISION OF THE QUESTION CONCERNHSTG THE RECEP-
TION OF THE GENTILES INTO THE KINGDOM OF THE
MESSIAH, BY THE APOSTLES, THE ELDERS, AND THE
WHOLE CONGREGATION OF JEWISH BRETHREN IN JERU-
SALEM.

XV. — T]N^ the meantime, some, who came down fi-om Ju-
dea, taught the brethren. Except you be cii'cumcised, accord-
ing to the manner of Moses, you can not be saved. There
being, therefore, a contention, and no small debate with
them, on the j)a''>'t of Paul and Barnabas; they resolved that
Paul and Barnabas, and some others of their number, should
go up to the Apostles and elders at Jerusalem, about this
question. They, therefore, being brought forwai'd on their
journey, by the congregation, went through Phenicia and
Samaria, relating the conversion of the Gentiles; and they
occasioned great joy to all the brethren. And being airived
at Jerusalem, they wei'c received by the congi-egation, and
by the Apostles and elders: and they related what things
God had done with them. But some of the sect of the
Pharisees that believed, rose up and said, that it was nec-
essary to circumcise them, and to charge them to keep the
law of Moses.

6. — And the Apostles and elders were gathered together
to consult upon this affair. And after much debate, Peter
rose up and said to them, Brethren, you know that, some
considerable time since, God, among us, chose, that the Gen-

Cu. XY. ACTS OF APOSTLES. 259

files, by my mouth, should hear tlie word of the gospel, and
believe. And God, who knows the heart, boi'c witness to
them, givinii' them the Holy Spirit, even as he did to us: and
made no distinction between ns and them, having pui-ified
their hearts by liiitli. Now, IheieCorc, why do you tempt
God, by imposing on the neck of the disciples a yoke which
neither our fathers nor we have been able to bear? But
we believe that we are saved by the grace of the Loid
Jesus, in the same manner as they. And the whole multi-
tude kept silence, and attended to Barnabas and Paul ; re-
lating what signs and wonders God had done among the
heathen, by them. Then after they had done speaking,
James answered, saying. Brethren, hearken to me. Simeon
has been relating how God first looked down on the Gen-
tiles, to take from among them a ]ieo])le for his name. And
the words of the pi'ophets harmonize with this; as it is
written, " After this, I will return, and will rebuild the tali-
ernacle of David, which is fallen down; yes, I will rebuild
its ruins, and set it upright again: that the remainder of
men may seek the Lord, even all the heathen upon whom
my name is called, says the Lord," who does all these things,
known to him fi-om the beginning. Wherefore, my judg-
ment is not to disquiet those wlu), from among the Gentiles,
are converted to God; but to Avrite to them, that they
abstain from the pollutions of idols, and from Ibrnication,
and from that which is strangled, and from blood. For
Moses has, from ancient genei-ations, those who preach him.
in every city, being read in the synagogues every Sabbath
day.

22. — Then it seemed good to the Apostles and elders,
and all the congregation, to send to Antioch, with Paul and
Barnabas, chosen men from among themselves, namely,
Judas, surnamed Barsabas, and Silas, men of principal ac-
count among the brethren; writing by their hand these
things:

The Apostles, and elders, and brethren, to the brethren
from among the Gentiles in Antioch, and Syria, and Cilicia,
greeting:

24. — Forasmuch as we have been informed that, some
going out from among us, to whom we gave no commission,
have troul)lcd you with discourses, unsettling youi- minds,
saying, that you must be circumcised, and keep the law:
we, being unanimously assembled, have thought pro])er to
send yon chosen men, with our beloved Barnabas and Paul;
men thai have exposed their lives for the name of our Lord
Jesus Chi-ist. We have, therefore, sent Judas and Silas,

260 ACTS OF APOSTLES. Ch. XVI.

who will also tell yoii by word of mouth, the same things.
For it has seemed good to the Holy Sjjirit, and to us, to im-
pose no further burden upon you besides these necessary
things; that you abstain from things offered to idols, and
from blood, and from anything strangled, and from fornica-
tion: from which you will do well to keep yourselves.
Farewell.

30. — They, therefore, being dismissed, came to Antioch ;
and assembling the multitude, delivered the epistle. And
when they had i"ead it, they rejoiced for the consolation it
brought. And Judas and Silas, being also prophets them-
selves; in a copious discourse, exhorted and strengthened
the brethren. And, having made some stay, they were dis-
missed with peace from the brethren to the Apostles. But
Silas thought pi'oper to continue there. Paul also, and Bar-
nabas, with many others, continued at Antioch; teaching
and declaring the good Avord of the Lord.

36. — And, alter some days, Paul said to Barnabas, Let
us retui-n and visit the brethren in all the cities in which
we have published the word of the Lord; and see how they
do. And Barnabas determined to take along with them
John, surnamed Mark. But Paul did not think i)roper to
take with them that person who had withdrawn himself fron?
them ii-om Pamphylia; and went not with them to the work.
There was, therefore, a shar[) lit of anger, so that they sej)-
arated from each other: and Barnabas, taking Mark along
with him, sailed to Cyprus. But Paul made choice of Silas,
and departed; being commended to the grace of God by tiie
Ijrethi-en. And he went through Syria and Cilicia, confirm-
XVL ing the congregations; and came to Derbe and
Lystra; and, behold, a certain disciple was there, whose
name was Timothy, the son of a believing Jewess, but of a
Grecian father: who had an honorable character given by
the brethren in Lystra and Iconium. Him Paul would have
to go forth with him: and took and circumcised him, on ac-
count of the Jews who were in those places : for they all
knew his father, that he was a Greek. And as they passed
through the cities, they delivered to their custody the de-
crees, which were determined by the Apostles and elders
that were at Jerusalem. The congregations, therefore, wei'e
confirmed in the faith, and increased in number daily.

6. — And they went through Phrygia, and the region of
Galatia, and being foi'bidden by the Holy Spirit to speak
the word in Asia; when they were come to Mysia, they iit-
tempted to go to Bithynia; but the Spirit did not permit
them. And passing by Mysia, they went down to Troas.

Ch. XVI. ACTS OF APOSTLES. 261

SECTION xn.

THE INTllODUOTION OF THE GOSPEL INTO MACEDONIA AND

THESSALONICA.

9. — A]N"D a vision appeared to Paul in the night: There
stood a certain Macedonian, entreating him, and saying,
Come over to Macedonia, and help us. And as soon as he
had seen this vision, we immediately endeavored to go to
Macedonia; assuredly inferring, that the Lord had called us
to declare the gospel to them. Setting sail, therelbre, from
Troas, we ran directly to Samothracia; and the next day to
Xeapolis; and came thence to Philippi, which is a city of
the first part of Macedonia, and a colony: and we continued
in this city for some days.

13. — And on the Sabbath day we went out of the city to
the side of the river, according to custom, where was an
oratory; and sitting down, we spoke to the women that were
assembled there. And a certain woman named Lydia, a
seller of purple, of the city of Thyatira, a worshiper of God,
4eard the discourse : whose heart the Lord opened to attend
,0 the things which were spoken by Paul. And when she
was immersed, with her family, she entreated us, saying. If
you have judged me to be faithful to the Lord, enter into
my house, and continue there. And she compelled us. Now
it came to pass, that as we were going to the oratory, we
were met by a certain maid-servant that had a spirit of di-
vination, who bi'ought her owners much g'ain by prophesy-
ing: the same, following alter Paul and us, cried out, These
men are the servants of the Most High God, who declare to
you the way of salvation. And this she did for several
days. But Paul, being gi'ieved, turned and said to the spirit,
I charge you, in the name of Jesus Christ, to go out of her.
And it went out that very hour. But when her owners saw
that the hope of their gain was gone; laying hold of Paul
and Silas, they dragged them to the market place, to the
magistrates : and having brought them to the generals of the
army, tliey said. These men, who are Jews, mightily disturb
our city; and teach customs, which it is not lawlul for us to
receive and practice, being Konians. And the j)0i)ulace rose
up togctiu'r against them; and the generals tearing oft' their
garments, comiuanded them to be L)e<iten with rods. And
j>'hen they had laid many stripes upon them, tliey cast them
into prison, charging the jailor to keep them safely. AViio.

262 ACTS OF APOSTLES. Ch. XVII.

having received such a strict charge, threw them into the
inner prison, and secured their feet fast in the stocks. But
at midnight, Paul and Sihis having prayed, sung a hymn to
God: and the prisoners heard them. And, on a sudden,
there was a gi-eat earthquake, so that tlie foundations of the
prison were shaken: and immediately all the doors were
opened, and the bonds of all tJw jn'isoners were loosed. And
the jailor, awaking out of his sleep, and seeing the doors of
the prison opened, drew his sword, and was going to kill
himself, supposing that the prisoners were fled. But Paul
cried out, with a loud voice, saying, Do yourself no harm,
for we are all here. And he called lor lights, and spi-ung
in; and, being in a tremor, fell down before Paul and Silas;
and, bringing them out, he said, O Sirs, what must I do to
be saved? And they said. Believe in the Lord Jesus Christ,
and you shall be saved, and your house.

And they spoke to him the word of the Lord, and to all
that were in his house. And taking them, that very hour
of the night, he washed their stripes; and was immediately
immersed, himself, and all his. And having brought them
into hrs house, he spread the table before them: and believ-
ing in God, with all his house, he was transported with joy.

35. — And when it was day, the magistrates sent the ser-
geants, saying. Dismiss those men. .Vnd the keeper of the
prison told these things to Paul, The generals have sent that
you may be dismissed; now, therefore, go out, and pursue
your journey in peace. But Paul said to them, They have
beaten us, who are Romans, publicly and uncondemned,
andliave cast us into prison: and do they now thrust us out
privately? By no means: but let them come themselves, and
conduct us out. And the sergeants reported these words tcj
the generals. And when they had heard that they were
Romans, they were afraid: and they came and comforted
them; and conducting them out, requested that they would
depart from the city. And, coming out of the prison, they
entered into the house of Lydia: and when they had seen
the brethren, they comforted them, and departed.

XYII. — And taking their journey through Amphipolis
and Apollonia, they came to Thessalonica; where there was
a synagogue of the Jews. And according to Paul's cnstoin,
he entered in among them, and discoursed to them for three
Sabbaths Ji'om the scriptures; opening them, and evidenlly
showing that the Messiah ought to sufler, and to rise lioiii
the dead; and that this is the Messiah, even Jesus, whom I
declare to you. And some of them believed, and Kdiierid
to Paul and Silas; besides, a considerable nmnberof the de-

Ch. XVTI. acts of apostles. 263

vout Greeks, ami not a few of ll)e principal women. But
the unbelieving- Jews, filled with zeal, gathered together
some mean and profligate I'ellows, and making- a mob, thi-ew
the city into a tumult; and assaulting the house of Jason,
endeavored to bi'ing them out to (he people. But not finding
them, they dragged Jason, and some of the brethren, to the
magistrates of the city, crying- out, These men. that have
tui-ned the world upside down, are come hither also: and
Jason has privately received them. And all these men act
contrary to the decrees of Cesar, saying- that there is another
king, one Jesus. And they alai-med the multitude and the
magistrates of the city, when they heard these things.
And having taken security of Jason, and the rest, they dis-
missed them. But the bi'ethren innnediately sent away Paul
and Silas, by night, to Berea: and when they came thither,
they went into the synagogue of the Jews. Now these were
of a more noble disposition than those of Thessalonica: Jbi
they received the word with all readiness of mind, daily ex-
amining the scriptures, whether those things were so. Many
of them, thei-efore, believed; both of the Grecian women of
considerable rank, and of the men not a few. But as soon
as some of the Jews of Thessalonica understood that the
word of God was announced by Paul at Berea, they came
thither, also, exciting the populace. And then, immediately,
the brethi-en sent away Paul, as if he were to go by sea.
But Silas and Timothy continued there. And they that
conducted Paul, brought liim as far as Athens: and having
received an order for Silas and Timothy, that they should
come to him as soon as possible, they set out.

SECTION xin.

THE INTRODUCTION OF THE GOSPEL INTO ATHENS, OOK-
INTH, AND EPHESUS.

]G. — NOW, while Paul was waiting for them at Athens,
his spirit within him was strongly moved when he behehl
the city enslaved to idolatry, lie therefore I'easoned with
the Jews and jjroselytes in the synagogue; and in the forum,
daily, with those that met with him. Then some of the Epi-
curean and Stoic phil(j?>()phers opposed him. Othei's saitl,
AVhat would this babbler say? And others, He seems to be
a proclaimer of foreign deities; because he declared to tlicni
the good lU'Ws concerning Jesus and tlie i-esurrection. Ami
they took him and conducted him to the Aicopagus, saying,

264 ACTS OF APOSTLES. Ch. XYIIl.

May we know what this new doctrine is, which is spoken
by you? for you bring some strange things to our ears: we
would, therefore, know what these things mean. For all
the Athenians, and the strangers that sojourned among
them, spent their leisure in nothing else but in telling or
hearing news.

22. — Paul, therefore, standing up in the middle of the
Areopagus, said, Athenians, I perceive that you are exceed-
ingly addicted to the worship of demons. For, as I passed
along, and beheld the objects of your worship, I found an
altar with this inscription, To the Unknown Grod: Him,
therefore, whom you ignorantly worship, I announce to you.
The God who made the world, and all things that are in it,
being the Lord of heaven and earth, dwells not in temples
made with hands: neither is he sei'ved by human hands, as
if he stood in need of anything; he himself giving to all,
life, and breath, and all things. And he has made of one
blood the whole race of men, to inhabit all the face of the
earth; having mai'ked out the times previously ari'anged in
order, and the boundaries of their habitations: that they
might seek after the Lord, if possibly they might feel after
him, and find him; though he be not far from every one of
us: for in him we live, and are moved, and do exist; as some
of your own poets have said — "For we his offspring are."
We, therefore, being the offspring of God, ought not to im-
agine the Deity to be like gold, or silver, or stone, wrought
by the art and contrivance of man. For though God over-
looked the times of ignorance, he now makes proclamation
to all men, everywhere, to reform; because he has appointed
a day, in which he will judge the world righteously, by that
Man whom he has oi'dained: of which he has given assur-
ance to all men, by raising him fi-om the dead. And when
they heard of the resurrection of the dead, some made a jest
of it, and others said, "VYe will hear you again upon this
subject. And thus Paul went out of the midst of them.
Nevertheless, some men adhered to him, and believed:
among whom was Dionysius, the Areopagite; also a woman,
whose name was Damaris; and others with them.

XVIIL — After these things, Paul departed fi'om Athens
and came to Corinth; and finding a certain Jew, named
Aquila, a native of Pontus, lately come ii'om Italy, with
Priscilla, his wife, (because Claudius Cesar had commanded
all the Jews to depart fi-om Rome,) he went to them. And
as he was of the same trade, he continued with them, an 1
wrought; for by ti'ade they were tent-makers. But he r<->
soued in the synagogue every Sabbath day, and persuaded

Cii. XYIIL ACTS OF APOSTLES. 265

the Jews and the Greeks. And as soon as Silas and Timo-
thy came fi'om Macedonia, Paul was impelled by the Spirit^
and testified to the Jews that Jesus was the Messiah. But
when they set themselves in opposition, and reviled, he
shook his garment, and said to them. Let your blood be
npon your own head! T am pui-e. From henceforth I will
go to the Gendles. And going- out thence, he went into the
house of one called Justus, a worshiper of God, whose
Iiouse was adjoining the synagogue, l^ow, Ci'ispus, the
ruler of the synagogue, believed in the Lord, with all his
house; and many of the Corinthians, hearing, believed; and
were immersed. But the Lord said to Paul, in a vision by
night, Fear not, but speak, and do not keep silence; for I
am with you, and no man shall fiill on you, to injure you;
for I have much people in this city. And he continued
there a year and six months, teaching the word of God
among- them.

12. — But when Gallio was proconsul of Achaia, the Jews
made an assault ui)on Paul, with one consent, and brought
him before the tri])unal, saying, This fellow persuades men
to worship God contrary to the law. And when Paul would
have opened his mouth, Gallio said to the Jews, If it were
an act of injustice, or mischievous licentiousness, O Jews!
it were reasonable I should bear with you. But if it be a
qiK'stion concerning words, and names, and the law which
is among you, see to it yourselves; for I will be no judge of
these mattei-s. And he drove them away li-om the tribunal.
And all the Greeks laid hold on Sosthenes, the ruler of the
synagogue, and beat him before the tribunal: but Gallio did
not concern himself at all about the matter.

18. — And Paul still continued there for a considerable
time, and then taking- leave of the brethren, sailed thence
for Syria, and with him Priscilla and Aquila; having shaved
his head at Cenchrea, for he had a vow. And he arrived at
Ephesus, and there he lelt them; but he himself entered into
the synagogue, and I'casoned with the Jews. And though
they entreated him to have staid longer with them, he did
not consent: but took his leave of them, saying, It is neces-
sary for me, by all means, to celebrate the approaching least
at Jerusalem; but I will return to you again, God willing.
And he set sail from Ephesus. And landing- at Cesarea, he
went up; and having saluted the congregation, he went
down to Antioch. And having spent some time there, he
departed, going thi-ough the country of Galatia and Phry-
gia, in a regiilai- maiuier coulirming all the disciples.

24. — ^'ow, a certain Jew, whose name was ApoUos, a

266 ACTS OF APOSTLES. Cii. XIX

native of Alexandria, an eloquent man, and powerful in the
scriptures, came to E])hesus. This person was instructed in
the way of the Lord, and being- I'ervent in spirit, he spoke
and taught the things ot the Loi'd with great accuracy, l)cing'
only acquainted with the immersion of John. And he be-
gan to speak boldly in the synag'ogue. And Aquila and
Priscilla hearing him, took him aside, and explained to him
the way of God in a more perfect manner. And when he
intended to go over to Achaia, the brethren wi'ote to the
disciples, exhorting them to receive him. And l)eing ar-
rived there, by his gift he greatly helped those who had be-
lieved. For he strenuously debated with the Jews in pub-
lic, showing by the scriptures, that Jesus is the Messiah.

XIX. — Xow it came to pass, that while Apollos was at
Corintli, Paul, having passed thi'ough the ui)per parts, came
to Ej)hesus: and finding there some disciples, he said to
them. Have yon, on your believing, received the Iloly Spir-
it? And they replied to him, Xo; we have not so much as
heard whether the Holy Spirit is received. And he said to
them, Into what, then, were you immersed? And they said,
Into Joim's immersion. And Paul said, John, indeed, ad-
ministered the immersion of reformation, telling the people
that they should believe in Him that was to come after him:
that is, in Jesus. And hearing this, they were immersed into
the name of the Lord Jesus. And Paul, laying his hands
on them, the Holy Spirit came upon them; and they spoke
with tongues, and prophesied. And they were, in all, about
twelve men. And he went into the synagogue, and dis-
coursed with boldness, disputing for the space of thi*ee
months, and evincing the things which related to the king-
dom of God. But as some were hardened, and would not
believe, speaking repi'oachfuUy of this way before the mul-
titude, he departed from them, and separated the disciples,
disputing daily in the school of one Tyrannus. And this
was done for the space of two years, so that all the inhab-
itants of Asia, both Jews and Greeks, heard the word of
the Lord. And God wrought extraordinary miracles by
the hands of Paul: so that handkerchiefs, or aprons, weiv
carried from his body to those that wei'e sick, and the dis-
eases I'emoved from them, and the evil spirits came out.
And some of the strolling Jews, who were exorcists, undei'-
took to name the name of the Lord Jesus, over those who
had evil spirits, saying, We adjure you by Jesus, whom
Paul 2)reaches. And there wei'c seven sons of one Sceva,
a Jewish chief priest, who did this. liut the evil spirit aii-
swering, said, Jesus I know, and Paul I know J but wbo are

CiT. XIX. ACTS OF APOSTLES. 267

you? And the man in whom the evil spirit was, sprung
upon them, and getting- master of them, prevailed against
I hem, so that they fled out of the house, naked and wound-
ed. And this was known to all the Jews, and Greeks also
dwelling at Ephesus; and fear fell njton them all, and the
name of the Lord Jesus was magnified. And many of
them, who believed, came and confessed, and made a decla-
ration of their deeds. And a considerable number of
those who had curious arts, bi'inging their books togethei-,
burnt them befoi'e all : and they computed the value of them,
and found it fifty thousand pieces of silver: so powerfully
did the word of the Lord grow, and prevail.

2L — Kow when these things were fulfilled, Paul pro-
posed in spirit, that, passing through Macedonia and Achaia,
he would go to Jei'usalem, saying, After I have been there,
it is necessary lor me also to see Rome. And sending two
of those that ministered to him, Timothy and Erastus, into
Macedonia, he himself staid some time in Asia. And thei-e
happened, about that time, no small tumult concerning that
way. For a man whose name was Demetrius, a silversmith,
by making silver shrines of Diana, procured no small gain
to the artificers: whom he gathered together, with the work-
men employed about the business, and said. Men, you know
that our maintenance arises from this manufacture; and you
see and hear that this Paul has persuaded great numbers of
people, not only of Ephesus, but almost of all Asia, and has
turned them aside, saying that they are not deities which
are made with hands; so that there is danger, not only that
this occupation of oiu's should be depreciated, but also that
the temple of the great goddess Diana should be despised,
and her grandeur destroyed; whom all Asia and the world
worshi}). And hearing this, they were filled with rage; and
cried out, saying. Great is Diana of the Ephesians! And
the whole city was filled with confusion; and they rushed
with one accord into the theater, dragging thither Gains and
Aristarchus, ISIacedonians, Paul's fellow-travelers. And
when I'aul would ha\e gone in to the people, the disciples
would not permit him. And some, too, the principal ofli-
cers of Asia, as they had a li-iendship lor him, sent to him,
and desired that he would not venture himself into the the-
ater. Some, tlierefoiv, were crying one thing, and some an-
other; for the congi'egation was confused, and the greater
part did not know for what tliey were come together. And
they thrust lorward Alcxandei-, from amongst the multitude,
the flews niging him on. And Alexander, beckoning with
ois hand, would have made a defense to the people. But

2B8 ACTS OF APOSTLES. Ch. XX

when they knew that he was a Jew, one voice arose from
them all, crying- ont, for abont the space of two hours, Great
is Diana of the Ephesians! But the chancellor, having pac-
ified the people, said, Ephesians, what man is there that does
not know that the city of the Ephesians is devoted to the
great Diana, and to the image that fell down from Jupiter?
Since, then, these things are incontestible, it is necessary for
you to be quiet, and to do nothing in & precipitate manner;
for you have brought these men, who are neither robbers of
temples nor blasphemers of your goddess. If, therefore,
Demetrius, and the artificers that are with him, have a charge
against any one, courts are held; and there are the procon-
suls; let them implead one another. But if you are inquir-
ing anything concerning other matters, it shall be deter-
mined in a legal congregation. And, indeed, we are in dan-
ger of being called in question for the insurrection which
has happened this day, as there is no cause by which we can
account for this concourse. And when he had said these
things, he dismissed the congregation.

XX. — ^ow, after the tumult was ceased, Paul, calling
the disciples to him : and embracing them, departed to go
into Macedonia. And going through those parts, and hav-
ing exhorted them with much discourse, he came into
Greece. And when he had continued there three months,
as an ambush was laid foi- him by the Jews, when he was
about to embark for Syria, he thought it advisable to return
by Macedonia. And Sopater, the Berean, accompanied him
as far as Asia; and of the Thessalonians, Aristarchus and
Secundus; and Gains, of Derbe, and Timothy: and of the
Asiatics, Tychicus and Trophimus. These, going before,
staid for us at Troas. And we set sail from Philij^pi, after
the days of unleavened bread, and came to them at Ti'oas in
five days, where we continued seven days. And on the first
day of the week, when the disciples met together to break
bread, Paul, being about to depai't on the moi-row, discoursed
to them, and continued his speech till midnight. And there
w'ere many lamps in the upper room, in which Ave were as-
sembled; and a certain young man, whose name was Euty-
chus, sitting in a window, fell into a profound sleep: and as
Paul continued his discourse a long time, he was so over-
powered with sleep that he fell down from the thii'd story,
and was taken up dead. And Paul went down, and fell
upon him, and taking him in his arms, said, Do not make
any disturl)aneo, for his life is in him. And going* up again,
and having broken bread, and eaten, he conversed a consid-
erable time, even till break of day, and so departed. And

tu. XX. ACTS OF APOSTLES. 269

they brought the youth alive, and were not a little comforted.
But we went before into the ship, and sailed to Assos, where
we were to take iij) Paul, for so he had appointed, choosing
himself to go on foot. And as soon as he joined us at As-
sos, we took him in, and came to Mitylene. And sailing
thence, we came the next day over against Chios; and the
day following, we touched at Samos, and having staid at
Trogyllium, we came the day aftei" to Miletus. For Paul
had determined to sail by Ephesus, that he might not spend
any time in Asia; for he earnestly endeavored, if it wei'c
possible for him, to be at Jerusalem on the day of Pentecost.
17. — But, sending to Ephesus, from Miletus, he called
thither the elders of the congi-cgation. And when they
were come to him, he said to them. You know how I have
been conversant among you all the time, from the first day
in which I entered into Asia, sei'ving the Lord with all hu-
mility, and with tears, and trials which befell me by the am-
bushes of the Jews: and how I have suppressed nothing
that was advantageous, not neglecting to announce to you,
and to teach you publicly and privately; testifying both to
the Jews and Greeks, reformation with respect to God, and
faitli with respect to our Lord Jesus Christ. And now, be-
hold, I am going to Jerusalem, bound by the Spirit, not
knowing the things that shall befall me there : except that
the Holy Spirit testifies in eveiy city, saying, that bonds
and afflictions await me. But I make no account of any of
these things, nor do I regard even life itself; so that I may
but joyfully finish my course, and the ministry which I have
received of the Lord Jesus, even to testily the good news of
the liivor of God. And now, behold, I know that you all,
with whom I have conversed, proclaiming the kingdom of
God, shall not see my face any more. Wherefore, I testily
lo you this day, that I am clear from the blood of all men.
For I have not declined to declare to you all the counsel of
God. Tlu'refore, take heed to yourselves, and to the whole
flock over which the Holy Spirit has constituted you over-
seers; to feed the congregation of the Lord, which he has
retleemed with his own blood. For I know this, that after
my departure, grievous wolves will enter in among you,
having no mei'cy on the fiock. Yes, from among your own
selves men shall arise, spraking ])ei"verse things, to draw
away disci[iies after them. Watch, therefore, remembering
that for the space of three years, I ceased not to warn every
one, night and day, with tears. And now, brethivn, T re-
comme-ncl you to Ciod, and to tiie word of his fa\oi', who is
able to edify you, and to give you an inheritance among all

270 ACTS OF APOSTLES. Ch. XXI.

that are sanctified. I have coveted no man's silvei', oi- gold.
or apparel. Yes, you yourselves know, that these hands
have ministei'ed to my necessities, and to those that wei'e
with me. I have showed you all things; how, that thus hi-
boring, you ought to assist the infirm, and to remember the
words of the Lord Jesus, that he himself said, It is much
happier to give than to receive. And having said these
things, he kneeled down and pi-ayeel with them all. An>!
there was great lamentation among them all: and falling
upon Paul's neck, they kissed him; especially grieving for
that word which he spoke, that they should see his face no
more. And they conducted him to the ship.

SECTION XIV.

PAUL RETUKlSrS TO JERUSALEM — HIS CONDUCT AND TREAT-
MENT THERE.

XXI. — IS^OW, as soon as we had withdrawn from them,
and had^ set sail, we came with a direct course to Coos, and
the next day to Rhodes, and from thence to Patara. And
finding a ship passing over to Phenicia, we went aboard, and
set sail. And cc»ming within sight of ( -yprus, and leaving
it on the left hand, we sailed to Syria, and landed at Tyre;
for there the ship was to iniload its ti-eight. And we con-
tinued there seven days, finding disciples, who told Paul, by
the Spirit, not to go up to Jei'usalem. But when we liad
finished these seven days, we depai'ted, and went our way,
cind they all attended us out of the city, with their wives
and children; and, kneeling down on the seashore, we pray-
ed. And having embraced each other, we went on board
the ship; and they returned back to their own houses And,
finishing our course, we came from Tyre to Ptolemais, and
embracing the brethren, we continued with them one day.
And on the next day we ileparted, and came to Cesarea; and
entering into the house of Philip the evangelist, who was
one of the seven, we lodged with him. IS^ow he had I'our vir-
gin daughters, who were prophetesses. And as we contin-
ued there many days, a certain prophet, whose name was
Agabus, came down from Judea : and coming to us, he took
up Paul's girdle, and binding his own hands and feet, he
said, Thus says the Holy Spirit, So shall the Jews at Jeru-
salem bind the man whose girdle this is, and deliver him into
the hands of the Gentiles. And when we heard these things,
both we, and the inhabitants of that place, entreated him,

Cii. \:Sl. ACTS OF APOSTLES. 271

that he would not go up to Jerusalem. But Paul answered,
What do you mean, thus weeping-, and breaking my heart?
for I am ready, not only to be bound; but also to die at Je-
rusalem, for the name ol" the Lord Jesus. And when he
would not be persuaded, we ceased; saying, Tlie will ofthe
Lord be done.

15. — And alter these days, making up our baggage, we
went up to Jerusalem. And some of the disciples also li-om
Cesarea, went along witli us, and brought us to one Mnason,
a Cyprian, an old disciple, with whom we should lodge.

17. — And when we were arrived at Jerusalem, the breth-
ren received us with pleasure. And the next day Paul en-
tered in with us to James; and all the elders were present.
And having embraced them, he gave them a particular ac-
count of those things which God had done among the Gen-
tiles by his ministry. And when they heard it, they glori-
fied God, and said to him, Brothei', you see how many
myriads of believing Jews there are: and they are all zeal-
ous for the law. Xow, they have been informed of you,
that you teach all the Jews, which are among the Gentiles,
to apostatize from Moses, saying, that they ought not to cir-
cumcise their children, nor to walk according to the cus-
toms. Wliat is it then? The multitude must, by all means,
come together; Ibr they will hear that you are come. There-
fore, do this that we say to you: there are with us tour men
who have a vow upon them; take them, and purify yourself
with them, and be at charges for them, that they may shave
their heads: and all will know that there is nothing in those
things which they have heard of you; but that you your-
self walk regularly, keeping the law. As for the believing
Gentiles, we have written, determining that they should ob-
serve none of these things; e.\ce[)t it be to keep themselves
from what is oifered to idols, and lioni blood, and l\-om that
which is strangletl, and from fornication. Then Paul took
the men, and the r.ext day, l)eing puiified with them, enlereil
into the temple, declaring the accomplishment of tlie days
of purification, till an olfering should be offered for every
one of them. Uut as the seven days were about to be ac-
complished, the Jews that wei'c from Asia, seeing him in
the teui[)le, threw all the populace into confusion, and laid
hantls upon him, ci'ying out, Israelites, heii)! This is the
man that everywhere teaches all men contrary to the [leople,
and to the law, and to this place; and has even brought
Greeks into the temple, and [)olluled this lioly place. (For
thej' had before seen Trophinuis, the l^jiliesian, in the city
with him, wiioni they imagim'd that Paul had brought into

272 ACTS OF APOSTI.es. Ch. XXII.

the temple.) And the whole city was moved, and there was
a concourse of the joeople; and laying hold of Paul, they
dragged him out of the temple : and immediately the gates
were shut. And when they went about to kill him, word
was brought to the commander of the cohort, that all Jeru-
salem was in confusion : who immediately took soldiers, and
centurions, and ran in among them. And when they saw
the commander and the soldiers, they ceased from beating
Paul. Then the commander drew hear, and took him; and
ordered him to be bound with two chains, and inquired who
he was, and what he had done. And some among the mul-
titude cried out one thing, and some another: and as he
could not know the certainty, by reason of the tumult, he
commanded him to be carried into the castle. But when
he was upon the stairs, it came to pass that he was borne by
the soldiers, because of the violence of the crowd. For the
multitude of the people followed, crying out. Away with
him !

37. — But as Paul was going to be brought into the cas-
tle, he said to the commander, May I be allowed to speak to
you? And he said. Can you speak Greek? Are you not
that Egyptian, who did, before these days, stir up a sedi •
tion, and led out into the wilderness four thousand murder-
ers? But Paul said, I am indeed a Jew, of Tarsus, in Cili-
cia, a citizen of no inconsidei-able city; and I entreat you,
permit me to speak to the people.

4:0. — And on his giving him permission, Paul standing
on the stairs, beckoned with his hand to the people; and
when there was a great silence, he addressed them in the
Hebrew dialect, saying:

XXII. — Brethren and fathers, hear my apology, which
I make now to you. And when they heard, that he ad-
dressed them in the Hebrew dialect, they rather kejjt silence;
and he said, I am, indeed, a Jew, born at Tarsus, in Cilicia,
but educated in this city, at the feet of Gamaliel, accurately
instructed in the law of our lathers; being zealous lor God,
as you all are at this day: who persecuted this way to the
death; binding both men and women, and delivei-ing them
into pi'isons: as also the high priest is my witness, and all
the national senate: from whom also having received letters
to the brethren, I went to Damascus; to bring those that
were there bound, to Jerusalem, that they might be pun-
ished. And it came to pass, that as I was on my journey,
and was come nigh to Damascus, about noon, on a sudden
a great light from heaven shone about me; and I fell to the
g'-onnd, and heard a voice saying to me, Saul, Saul, why do

Cn. XXII. ACTS OF APOSTLES. 273

you persecute me? But I answered, Who art thou, Lord?
And he said to me, T am Jesus the N^azarene, whom you i)er-
secute. And they that were with me saw the light, indeed,
and were terrified; but they did not distinctly hear the
voice of him that spoke to me. And I said. Lord, what
shall I do? And the Lord said to me, Arise, and go to
Damascus, and there it shall be told you of all things, which,
are appointed for you to do. And as I could not see, by
reason of the glory of that light; being led by those that
were with me, I came to Damascus. And one Ananias, a
pious man according to the law, who had an honorable char-
acter amongst all the Jews at Damascus, coming to me, and
standing by me, said to me, Brother Saul, look up. And,
in that very hour, I looked up on him. And he said, The
God of our fathers, has chosen you to know his will, and to
see that righteous person, and to hear a voice from his
mouth: because you shall be his witness, to all men, of those
things, which you have seen and heard. And now, why do
you delay? Arise, and be immersed, and wash away your
sins, invoking his name. And it came to pass, that when I
was returned to Jerusalem, and was praying in the temi)!e,
I was in a trance: and I saw him, saying to me. Make haste,
and depart quickly from Jerusalem; for they will not re-
ceive youi- testimony concerning me. And I said, Loi-d,
thgy know I was imprisoning, and scourging in the syna-
gogues, them that believed in thee; and when the blood of
Stephen thy martyr was shed, I also was standing by, and
consenting, and kept the garments of those who slew him.
And he said to me, Go your way, ibr I will send you afar

off to the Gentiles

22. — And they heard him to this word, and they lilted
np their voices, saying. Away with this fellow from the
eai-th, lor it is not fit that he should live. And as they were
ci-ying out, and were rending their garments, and casting
dust into the air, the commander ordered that he should be
brought into the castle, saying, (hat he should be put to the
(juestion by sc(jurging, that lie might know lor what cause,
they raised such an outcry against him. And as they were
binding him with thongs, Paul said to the centurion, who
stood Ijy, Is it lawful for you to scourge a man, who is a lio-
man, and uncondemned? And the centurion hearing this,
went and addressed the connnaiider, saying, What are you
about to do? for this man is a lionuin. And the commander
came, antl said to him. Tell me, are you a Roman? And he
said. Yes. And the commander answered, I obtained this
iicedom with a considerable sum of money. And I'aul re-
18

274 ACTS OF APOSTLES. Ch. XXIIL

plied, But I was free born. They, therefore, who were
about to have put him to tlie question, immediately departed
from him: and the commander was afraid, when he knew
that he was a Koman, and because he had bound him.

30. — And, on the next day, desiring to know cei-tainly
of what he was accused by the Jews, he loosed him; and
commanded the chief priests, and all the Sanhedrim, to
come together; and bringing Paul down, he set him beibre
them.

XXIII. — And Paul, looking attentively on the Sanhe-
drim, said. Brethren, I have, even to this day, lived in all

good conscience toward God And Ananias, the high

priest, commanded those that stood by him, to strike him on
the mouth. Then Paul said to him, God is about to strike
you, you whited wall! For do you sit to judge me accord-
ing to the law, and yet, in violation of the law, command
me to be struck? But they, that stood by, said. Do you re-
vile the high priest of God? And Paul said, Brethren, I
was not aware that it was the high priest; for it is written,
" You shall not speak evil of the ruler of your people."
Then Paul, perceiving that the one part was Sadducces, and
the other Pharisees, cried out, in the Sanhedrim, Brethi'en, I
am a Pharisee, the son of a Pharisee; for the hope and res-
urrection of the dead, I am brought into judgment. And
on his speaking this, there was a contention between the
Pharisees and the Sadducees; and the multitude was divided.
For the Sadducees say there is no resurrection, neither an-
gel, nor spirit; but the Pharisees confess both. And there
was a great clamor; and the scribes who were on the side
of the Pharisees, arose and contended, saying, We find no
evil in this man; but if a spirit, or an angel has spoken to
him, let us not fight against God. And as a great disturb-
ance arose, the commander, fearing lest Paul should be torn
in pieces by them, ordered the soldiers to go down, and take
him by force from the midst of them, and to bring him into
the castle.

11. — And in the following night, the Lord, standing by
him, said. Be of good courage, Paul; for as you have testi-
fied the things concerning me in Jerusalem, so you must
also bear testimony in liome. And when it was day, souie
of the Jews, entering into a conspiracy, bound themselves
with a curse; saying, that they would neither eat nor drink
till they had killed Paul. And they were more than Ibrty,
who had made this agreement. And they came to the chief
priests and elders, and said. We have bound ourselves, by a
solemn anathema, not to taste anything till we have slain

Ch. XXIII. ACTS OF AI»OSTLES. 275

Paul: now, therefore, do you, with the Sanhedrim, signify
to the commander, that he bring- him down to you, as if you
would more accurately discuss what relates to him; and we
are ready to kill him, before he can come near you. But
Paul's sister's son, hearing- of the ambush, came, and enter-
ing into the castle, told Paul. And Paul, calling one of the
centurions to him, said, Conduct this young man to the com-
mander, for he has something to tell him. He, therefore,
took and led him to the commander, and said, Paul, the pris-
oner, calling me to him, desired that I would bring to you
this young man, who has something to tell you. And the
commander, taking him by the hand, and leading him into a
retired place, inquired of him. What is that you have to tell
me? And he said. The Jews have agreed together to ask
you, that you bi-ing down Paul to-morrow to the Sanhedrim,
as if they would inquire something more accurately con-
cerning him. But do not be prevailed on by them; lor
there are more than forty of them, that lie in ambush Ibi-
him, who have bound themselves by a curse, neither to eat
nor drink, till they have killed him; and they arc now ready,
expecting this promise from you. The commander, there-
fore, dismissed the young man, with a chai-ge, Be sure you
tell no man, that you have discovered these things to me.
And he called to him two of the centurions, and said. Pre-
pare two hundred soldiers, to go to Cesarea; and seventy
horsemen, and two hundred spearmen; by the third hour of
the night; and provide beasts to set Paul upon, and con-
duct him in safety to Felix, the governor. And he wrote
an epistle, the contents of which arc in this copy:

2(). — Claudius Lysias, to his excellency, Felix the gov-
ernor, sends greeting:

27. — This man was seized by the Jews, and had like to
have been shun by them; when I came with a party of sol-
diers, and rescued him: and I have since learned, that he is
a Roman. And, desiring to know the crime of which they
accused him, I brought him before the Sanhedrim, whom I
found to be accused concerning questions of their law, but
to have nothing charged upon him worthy of death, or of
bonds. But when it was signified to me, tiiat an ambush
would be hiid for the man, by the Jews, I innnediately sent
liim to you, connnanding his accusers also to declare before
you, wliat tiiey have against him. Farewell.

31. — The sohlicrs, therefore, as it was conunanded them,
taking up Paul, brought him by night to Antipatris. And
the next day I hey relui-ned to tlie castle, leaving the horse-
men to go with him: who, entering into Cesarea, and deliv-

276 ACTS OF APOSTLES. Ch. XXIY.

ering- the epistle to the governor, presented Paul also before
liim. And when he had read the letter, he asked of what
l)rovince he was: and being informed that he was of Ci-
licia, I will hear yon, said he, when your accusers are also
come. And he commanded him to be kept in Herod's pre-
torium. v

SECTIOIS^ XY.

PAUL, A PRISONER IN CESAREA, APPEARS BEFORE GOVERN-
ORS FELIX AND FESTUS, AND KING AGRIPPA, AND DE-
FENDS HIMSELF BEFORE THEM.

XXIV. — AXD, after five days, the high priest, Anani-
as, came down, Avith the elders, and a certain orator, named
Tertullus : and they made their appearance before the gov-
ernor, against Paul. And he being called, Tertullus began
to accuse him, saying. As we enjoy great peace by your
means, .and as illustrious deeds are happily done to this na-
tion, by your prudent administration; we accept it always,
and in all places, most noble Felix, with all thankfulness.
But, that I may not farther trouble you, I beseech you to
hear us briefly, with youj' usual candor; for we have found
this man a pestilent fellow, and a mover of sedition among
all the Jews throughout the woi'ld; and a ringleader of
the sect of the JSTazarenes : who has also attempted to pi"0-
fane the temple; and whom we apprehended, and would
have judged according to our law; but Lysias, the com-
mander, coming upon us with a great force, took him away
out of our hands, commanding his accusers to come to you;
by which means, you may yourself, on examination, know
the certainty of all these things, of which we accuse him.
And the Jews also gave their assent, saying, that these
things were so.

10. — Then Paul, afler the governor had made a signal to
him to speak, answered. Knowing that you, O Felix! have
been for several years a judge to this nation, I answer for
myself with the more cheerfulness; since you may know
that it is no more than twelve days since I went up to wor-
ship at Jerusalem; and they neither found me disputing
with any man in the temple, nor making any insurrection
among the people, either in the synagogues, or in the city:
nor can they produce any proof of the things concerning
which they now accuse me. liut this I confess to you, that
after the way which they call a sect, so worship I the Grod

Ch. XXY. acts of apostles. 277

of our fathers; believing all things which are wi'itten in the
law, and in the proi)hets: having hope toward God, of that
which they themselves also exj)ect, that there shall be a res-
urrection of the dead, both of the just and of the unjust.
And upon this account, I exercise myself to have always a
conscience withoiit offense toward God, and toward men.
IS^ow, after several years, I came to bring alms to my nation,
and oflerings: upon which some Asiatic Jews Ibund me
purified in the temple; neither with multitude nor with tu-
mult; who ought to have been present before you, and to
accuse me, if they had anything against me: or let these
themselves say, if, when I stood before the Sanhedrim, they
found any crime in me; unless it be with relation to this
one word, which I expressed, when I stood among them —
that, for the resurrection of the dead, I am judged by you
this day.

22. — And when Felix heard these things, he put them
ofl", saying, After I have been more accurately informed con-
cerning this way, when Lysias, the commander, comes down,
I will take cognizance of the affau- between you. And he
commanded the centurion to keep Paul, and let him have
liberty, and to hinder none of his Iriends li'om assisting him,
or coming to him.

24. — And, after some days, Felix, coming with Drusilla
his wife, who was a Jewess, sent for Paul, and heard him
concerning the Ihith in Christ. And as he reasoned con-
cerning' righteousness and temperance, and judgment to
come, Felix, trembling, answered. Go your way for this
time, and I will take some future opportunity to call for you.
And he hoped, also, that money would be given him by
Paul, that he might set him at liberty: and, therefore, he
sent the more frequently for him, and discoursed with him.
Now, alter two 3'ears were ended, Felix was succeeded by
Portius Festus; and Felix, willing to ingratiate himself with
the Jews, left Paul a prisoner.

XXV. — When Festus, theivfore, was come into llic
province, alter three days, he went uj) fiom Cesarea to Je-
rusalem; and the high pi-iest, and the chief among the Jews,
appeared l)el<)rc liim against Paul, and entreated him that
he would send for him to Jerusalem; laying an ambusli to
kill him by the way. liut Festus answered, that J'aul
hliould he kept at Cesarea, and that he himself Would ^liort ly
set out for that i)lace : therelbre, said he, Let those of you
who are able, go down with me; and if there be anything
criminal in this man, let them accuse him. And, having
continued among them more than ten days, he went down to

278 ACTS OF APOSTLES. Ch. XXV.

Cesarea; and the next day, sitting down on the tribunal, he
commanded Paul to be brought. And when he appeared,
the Jews, who came down from Jerusalem, stood round
about, bringing many heavy accusations against Paul, which
they were not able to prove; while he answered for him-
self^— I^either against the laws of^ the Jews, nor against the
temjile, nor against Cesar, have I committed any offense at
all. But Festus, willing to ingratiate himself with the Jews,
answered Paul, and said, Will you go up to Jerusalem, and
there be judged before me, concerning these things? But
Paul said, I am standing at Cesai"'s tribunal, where I ought
to be judged. I have done no wrong to the Jews, as you
know perfectly well. For, if, indeed, I have done wrong,
or have committed anything worthy of death, I refuse not
to die; but if there is no fact of which they accuse me, no
man can give me up to gratify them! I appeal to Cesar.
Then Festus, having spoken with the council, answered,
I^^-'ve you appealed to Cesar? To Cesar you shall go.

13. — And when some days were passed, King Agrippa,
and Bernice, came to Cesarea, to pay their respects to Fes-
tus. Ajid as they continued there many days, Festus laid
before the king the case of Paul, saying. There is a certain
man, left in bonds by Felix; concerning whom, when I was
at Jerusalem, the chief priests and the elders of the Jews,
informed me, desiring judgment against him. To whom I
answered, that it is not the custom of the Romans to give
up any man, till he that is accused have the accusers face to
face, and be allowed an opportunity of making his defense,
as to the crime laid to his charge. When, thereibre, they
were come hither, I, without any delay, sat down on the
tribunal next day, and commanded the man to be brought
forth. Against whom, when the accusers stood up, they
brought no charge of such things as I supposed; but had
certain questions against him, relating to their own religion,
and about one Jesus, that was dead, whom Paul affirmed to
be alive. But as I was dubious of the question relating to
him, I said, that if he were willing, he should go to Jerusa-
lem, and there be judged of these things. But Paul, ap-
pealing to be kept to the hearing of his majesty, I com-
manded him to be kept till I could send him to Cesar.
Then Agrippa said to Festus, I also would willingly hear
the man myself. And he said. To-morrow you shall hear
him.

23. — "^^he next day, therefore, Agrippa and Bernice,
coming with great pomp, and entering into the place of au-
dience, with the commanders and principal men of the city;

Cii. XXVI. ACTS OF APOSTLES. 279

at the command of Festus, Paul was brought forth. And
Festus said, Kini>- Agrippa, and all you who are present
with us! you see this man, concerning whom all the multi-
tude of the Jews have pleaded with me, both at Jerusalem,
and here, crying out that he ought not to live any longer.
But I could not ai)prehend him to have done anything wor-
thy of death; yet, as he himself has appealed to his ma-
jesty, I have determined to send him. Concerning whom I
liave nothing certain to write to ]ny master: wherefore, I
have brought him out before you all; and especially beffire
you, King Agrippa! that, after examination taken, I may
have something to write: for it seems to me to be absurd, to
send a prisoner, and not to signify also the crimes alleged
against him.

XXVI. — Then Agrippa said to Paul, It is granted to
you to speak for yourself. Then Paul, stretching forth his
hand, made his defense.

2. — I esteem myself happy. King Agrippa, that I am this
day to make my defense before you, concerning all those
things of which I am accused by the Jews ; especially as you
are acquainted with all the customs and the questions among
the Jews: wherefore, I entreat you, that you will hear me
with patience. The manner of my life, from my youth,
which, from the beginning, was spent among my own nation,
in Jerusalem, is known to all the Jews; who knew me from
the first, (if they would testily,) that, according to the strict-
est sect of our religion, I lived a Pharisee. And now I stand
in judgment for the hope of that promise, which was made
by God to our fathers: to which promise, our twelve tribes,
worshijjing continually, night and day, hope to attain: con-
cerning which hope. King Agrippa, I am accused by the
Jews. Why should it be judged an incredible thing, by you,
that God should raise the dead? I, indeed, thought with
myself, that I ought to do many things contrary to the name
of Jesus, the Nazarene. Which, accordingly, I did in Jeru-
salem; and I shut up many of the saints in prison, having
received authority from the chief priests. And when some
of them were killed, I gave my vol'? against them: and fre-
quently punishing them in all the synagogues, I compelled
them to l)l;is[)heme: an<l being exceedingly mad against
them, I persecuted them even to foreign cities. With this
view, as I was going to Damascus, with authoi-ity and com-
mission from the chief i)riests; at mid-day, on the road,
King Agrippa, I saw a light from heaven, exceeding the
splendor of the sun, shining about me, and those who trav-
eled with me. And when we wei-e all fallen down to the

280 ACTS OF APOSTLES. (Jh. XXVi.

earth, I heard a voice speaking- to mc, and saying, in the
Hebrew language, Saul, Saul, why do you persecute me?
It is hard for you to kick against the goads. And I sflid,
Who art thou. Lord? And he said, I am Jesus, whom you
persecute. But arise, and stand upon your feet, for to this
purpose I have appeared to yo\i, to ordain you a minister
and a witness, both of the things which you have seen, and
of those which I will herealter show you: delivering you
from the people, and from the Gentiles; to whom I now send
you — to open their eyes, to turn them li-om darkness to light,
and from the power of Satan to God; that they may receive
forgiveness of sins, and an inheritance amongst the sancti-
fied, thj'ough faith in me. From that time, King Agrippa,
I was not disobedient to the heavenly vision : but declared,
first to them at Damascus, and at Jerusalem, and through
all the country of Judea; and then to the Gentiles, that
they should reform, and return to God, performing deeds
woithy of retbrmation. On account of these things, the
Jews seizing me in the temple, attempted to have killed me
with their own hands. Having, therefore, obtained help
from God, 1 continue, till this day, testifying both to small
and great, saying nothing but what the pi'ophets and Moses
have declared would be; that the Messiah would be a suf-
ferer— would be first of a resiu'rection fi-oui the dead — would
give light to the people, and to the Gentiles.

24.— And as he was thus making his defense, Festus
said, with a loud voice, Paul, you are distracted: much
learning drives you to madness. But he )"eplied, I am not
mad, most noble Festus, but utter the words of truth and
soberness. For the king knows of these things; to whom,
also, I speak with freedom: for I am persuaded none of these
things are hid from him, for this was not done in a corner.
King Agrippa! do you believe the prophets?' I know that
you believe. Then Agrippa said to Paul, You almost per-
suade me to be a Christian. And Paul said, I would to
God that, not only you, but also all that hear me this day,
were both almost and altogether such as I am, except these
chains. And as he said this, the king arose, and the gov-
ernor, and Bernice, and those who sat with them. And
when they had retired, they sjjoke one with another, saying,
This man has done nothing worthy of death, or of" bonds.
And Agrippa said to Festus, This man might have been set
at liberty, it' he had not appealed to Cesar.

Ch XXVTL acts of apostles. 281

SECTION XVI.
Paul's voyage to italy — his shipwreck on malta,

AND HIS AKHIVAL, AS A PRISONER, IN ROME,

XXVII. — AND as it was determined that we should set
sail into Italy, they delivered Paul, and some other prisoners,
to a centurion oi'the Augustan Band, whose name was Julius.
And going on board a ship of Adramyttis, we weighed an-
chor, intending to sail by the coasts of Asia; Aristarchus, a
Macedonian, of Thessalonica, being with us. And the next
day we reached Sidon: and Julius, ti'eating Paul with great
humanity, permitted him to go to his iriends, and to enjoy
the benefit of their care. And weighing anchor thence, we
sailed under Cypiais, because the winds were contrary. And
sailing through the sea over against Cilicia and Pamphylia,
we came to Myra, a city of Lycia. And there, the centu-
rion, finding a ship of Alexandria, bound for Italy, i)ut us on
board of it. And Avhen we had sailed slowly for several
days, and were hardly got over against Cnidus, the wind not
permitting us ; we sailed under Crete, over against Salmone :
and passing it with difiiculty, we came to a certain place
called the Fair Havens, in the neighborhood of which, was
the city of Lasea. And, as much time was spent, and sail-
ing was now hazardous, because the fast was already over,
Paul exhoited them, saying to them. Sirs, I perceive that
this voyage will be attended with injuiy and great damage,
not only to the lading and to the ship, but also to our fives.
But the centui'ion paid greater regard to the pilot, and the
master of the vessel, than to those things which were spoken
by Paul. And as the haven was not commodious to winter
in, the greater part advised to set sail from thence, if they
might j)ossibly reach Phenice, to winter there; which is a
haven of Crete, looking to the southwest and northwest: and
as the south wind blew gently, supposing they were secure
of their pui-j)ose, they weighed anchor, and sailed on close
to Crete. Hut not long alter, there arose against her a tem-
pestuous wind, which is called Euroclydon. And as the shi])
was violently liurried away, and was not able to bear up
against the wind, we gave her up, and were driven. And
running under a certain island, called Clauda, we were
hardly able to get masters of the boat: which, when they
had hoisted up, they used hel))s, undergirding the ship: and
fearing, lest they should fall upon the quicksands, they

282 ACTS OF APOSTLES. Ch. XXVII.

struck sail, and so were driven. And as we were exceed-
ingly tossed by the storm, the next day they lightened the
ship: and the third day we cast out, with our own hands,
the tackling of the ship. Xow, as neither sun nor stars ap-
peared for several days, and no small tempest pressed upon
us, all remainder of hope that we might be delivered, was
taken away. And when thei'e was great want of food,
then Paul, standing in the midst of them, said. Sirs, you
ought to have hearkened to me, and not to have loosed from
Crete, and incurred this injury and loss. Nevertheless, even
'low I exhort you to be of good coui'age: for there shall be
.10 loss of any life among you; but only of the shijj. For
there appeared to me this night an angel of the God whose
I am, and whom I worship, saying, Fear not, Paul; you
must be presented before Cesar; and, behold, God has given
you all them that sail with you. Whei'efore, take courage,
men; for I trust in God that it shall be so, even as it was
told me. But we must be cast upon a certain island.

27. — And when the fourteenth night was come, as we
were tossed up and down in the Adriatic sea, the mariners
suspected, about midnight that they drew near to some land;
and sounding, they found it twenty iathoms: and having
gone a little way from thence, and sounding again, they
found it fifteen fathoms. And fearing lest they should fall
upon some rocky shore, they cast four anchors out of the
stern, and wished that the day would break. But when the
mariners endeavored to flee out of the ship, and had let
down the boat into the sea, under pretense that they were
about to carry out anchors from the ship-head; Paul said to
the centurion and the soldiers. Unless these continue in the
ship, you can not be saved. Then the soldiers cut ufl" the
cords of the boat, and let it fall ofl'. And while the day was
coming on, I*aul exhorted them all to take some food, say-
ing. To-day, whilst waiting for this fom'teenth day, you con-
tinue fasting, having taken nothing. I exhort you, there-
fore, to take a refreshment; for this is conducive to 3'om
safety: for not a hair shall fall from the head of any of
you. And when he had spoke thus, and had taken bread,
he gave thanks to God, before them all; and having broken
it, he began to eat. And being all encouraged, they also
took some food. And we were in the ship, in all two hun-
dred and seventy-six souls. And being satisfied with food,
they lightened the ship; and cast the corn into the sea.
And when it was day, they did not know the land : but they
perceived a certain creek, with a shore, into which they de-

Cii. XXVIII. ACTS OF APOSTLES. 283

termined, if they were able, to force the ship. And having
cut off the anchors, leaving- them in the sea, they, at the
same time, loosing the rudder bands, and hoisting up the
mainsail to the wind, pressed toward the shoi-e. But falling
on a place where two seas met, they ran the ship aground,
and the foi-e part stuck fast, and remained immovable, while
the hinder part was broken by the force of the waves. And
the counsel of the soldiers was, that they should kill the
prisoners, lest any one should swim away, and escape. But
the centurion, being desirous to save Paul, hindered thciii
from their purpose, and commanded those that could swim,
to throw themselves out first, into the sea, and get away to
land: and the remainder, some upon planks, and othei's upijn
some of the things of the ship. And so it happened that
they all got sale to land.

XXVIII. — And being got safe to land, they then knew
that the island was called Melita. And the barbarian?
treated us with uncommon humanity; lor having kindled a
fire, they brought us all to it, because of the present rain,
and Ijecause of the cold. Now, as Paul was gathering up
a bundle oi" sticks, and laying them on the fire, a viper com-
ing out of the heat, fastened u[)on his hand. And as soon
as the barbai'ians saw the fierce animal hanging on his hand,
they said one to another. This man is certainly a murderer,
whom justice has not permitted to live, though he be saved
from the sea. But he, shaking off the fierce animal into the
fire, suffered no evil. However, they expected that he should
have swollen, or suddenly have fallen down dead: and hav-
ing waited a coiisidei'able time, and seeing no mischief befall
him, changing their minds, they said he was a god. And
in the neighborhood of that place, there was the estate of
the chief of the island, whose name was Publius; who, hav-
ing received us into his house, entertained us in a courteous
manner for three days. And so it was, that the father of
Publius, being seized with a fever and bloody flux, was con-
fined to his bed: to whom Paul going in, and having pray-
ed, laid his hands on him, and healed him. Xow, therefore,
when this mii'acle wah wrought, the rest also, who hnd dis-
orders, in the island, came, and were healed. AVho also
honored us with great honors; and when we depai'ted, juit
on board such things as were necessary. And after thiee
months, we departed in a ship of Alexaiicliia, that had win-
tered in the island, whose sign was Castor and Pollux.
And being arrived at Syracuse, we continued there three
days. From thence we coasted round, and came over

284 ACTS OF APOSTLES. Ch. XXYIII.

against Rhegium. And after one day the south wind aris-
ing, we came, in two days, to Puteoli: where we found
brethren, and were entreated to stay with them seven days:
and so we went for Rome. And from thence, the brethren,
having heard of our affairs, came out to meet us, as far as
Apii Forum, and the Three Taverns: whom, when Paul
saw, he thanked God, and took courage.

r6. — And when we came to Rome, the centurion deliv-
ered the prisoners to the captain of the band : but Paul was
permitted to dwell apart, in a house of his own, with a sol-
dier that guai'ded him. And it came to pass, that, alter
three days, Paul called together those that were the chief
of the Jews. And when they were come together, he said
to them, Brethren, though I have done nothing contrary to
the people, nor to our paternal customs, yet was I delivered
a prisoner, from Jerusalem, into the hands of the Romans;
who, having examined me, were willing to have set me at
liberty, as there was no cause of death in me. But, when
the Jews opposed, I was obliged to appeal to Cesar; not as
having anything of which to accuse my own nation. For
this req,son, therefore, I entreated, that I might see and speak
with you; for on account of the hope of Israel, I am bound
with this chain. And they said to him. We have neither
received letters from Judea concerning you; nor have any
of the brethren, that have come hither, related, or said, any
evil concerning you. But we desire to hear from you, what
you think; ibr as concerning this sect, we know that it is
everywhere spoken against. And having- appointed him a
day, many came to him at his lodging; to whom he ex-
pounded, testilying the kingdom of God, and persuading
them of the things that relate to Jesus; both fi-om the law
of Moses and the prophets, from moi'ning till evening.
And some were persuaded by the things which were spoken;
and some believed not. And disagreeing with each other,
they broke up the assembly: Paul saying this one word,
Surely, well did the Holy Spirit speak, by Isaiah the proph-
et, to our fathers, when he said, " Go to this people and say.
Hearing you will hear, and will not understand; and seeing
you will see, and will not perceive: for the heart of this peo-
ple is become gross, and with their ears they hear heavily;
and they have drawn their eyes together, lest they should
see with their eyes, and hear with their ears, and understaiul
with their heart, and should be converted, and I should heal
them." Therefore be it known to you, that the salvation
of God is sent to the Gentiles, and they will hear it. And

Cti. XXYIII. acts of apostles. 285

when he had said tliese things, the Jews departed, having
great debates among themselves.

'.MK — Rut Paid continued two whole years in his own
hired house, and I'eceived all who came to him; announcing
the kingdom of God, and teaching those things which vq-
Jate to the Lord Jesus Christ, with all fieedom of speech,
and without any restraint.

286 K0MA:N^S. Oh. I,

THE
EPISTLE

PAUL, THE APOSTLE,

TO THE

ROMANS.

[WRITTEN FROM CORINTH, AND SENT TO ROME, A.D. 57.]

1. — PAUL, a servant of Jesus Christ, a called Apostle,
set apart for the gospel of God, (which he formerly an-
nounced by his prophets, in the Sacred Writings,) concern-
ing his Son, Jesus Christ our Lord; descended from David,
as to his flesh, and constituted the Son of God, vvrith power,
as to his holy spiritual nature, after his resurrection from the
dead : by whom we have received favor, even the apostolic
office, for the obedience of faith among all nations, for his
name's sake : among whom are you, also, called of Jesus
Christ: To all who are in Rome, beloved of God, called
saints; favor be to you, and peace from God our Father, and
the Lord Jesus Christ.

8. — First of all, I thank my God, through the Lord Jesus
Christ, for you all, that your faith is published in all the
world. For God is my witness, whom I serve sincerely in
the gospel of his Son, that continually I make mention of
you; always in my prayers requesting that, by some means,
now at length, I may have a prosperous journey, (God will-
ing,) to come to you. For I greatly desire to see you, that
I may impai-t to you some spiritual gift, that you may be
established; and that I may be comforted, together with you,
through the mutual faith both of you and me.

13. — ISTow, brethren, I would not have you ignorant, that
I often purposed to come to you, though I have, as yet been
hindered; that I might have some li'uit among you also,
even as among the other Gentiles. I am a debtoi', both to
the Greeks and to the barbarians; both to the wise and to
the unwise. Therefore, I am willing, according to my abil-

(>i. II. KOMAN^S. 287

itj, to declare the glad tidings, even to you who are in
Rome. For I am not ashamed of the gospel; because it is
the power of God for salvation, to every one who believes;
to the Jew first, and also to the Greek. For in it the justi-
fication of God by faith is revealed, in order to faith; as it
is written, " Xow the just by faith, shall live."

18. — Besides the wrath of God is revealed fi'om heaven,
against all ungodliness and unrighteousness of men, who
suppress the truth by unrighteousness. Because that which
may be known of God is manifest among them, lor God has
manifested it to them : (for his invisible attributes, even his
eternal power and divinity, since the creation of the world,
are very evident; being known by his works:) so that they
are inexcusable. Because, though they knew God, they did
not glorify him as God, neither gave him thanks; but be-
came foolish by their own reasonings, and their inconsider-
ate heart was darkened. Professing- to be wise men, they
became ibols: for they changed the glory of the immortal
God into the likeness of an image of mortal man, of fowls,
of four-footed beasts, and of reptiles. Therefore, also, God,
through the lusts of their own hearts, delivered them over
to uncleanness, to dishonor their own bodies among them-
selves. Who changed the truth concerning God, into a lie,
and worshiped and served the creature, rather than the Cre-
tor, who is forever blessed. Ameu.

26. — For this, God delivered them over to shameful pas-
sions; for even theii- females changed the natural use into
what is contrary to nature. In like manner, also, the males,
leaving the natural use of the female, burned in their lust
toward one another, males with males, working out that
wliicli is shameful, and receiving in themselves that recom-
pense of their error which was due. And as they did not
like to acknowledge God, God delivered them over to an
undiscerning mind, to work those things whicli are not suit-
able; being filled with all injustice, Ibrnication, wickedness,
covetousness, maliciousness; full of envy, murder, strife, de-
ceit, bad habits, whisperers, revilei's, haters of God, insolent,
pi'oud, boasters, inventors of evil pleasures, disobeilient to
parents, impudent, covenant breakers, without natural affec-
tion, implacable, unmerciful. Some, who cleai'ly understand
the hiw of God, (that they who pivictice such things are
worthy of death,) not only do these things, but even com-
mend those who i)ractice them.

II. — Whereiore, you are inexcusable, O man! whosoevei'
you are, who condemn : for in condemning another, you pass
sentence upou yourself; because you, who condemn, practice

288 KOMAIN^S. Ch. n.

the same things. Besides, we know that the sentence of
God is according to trnth, upon them who commit such
things. And do you think this, O man, who condemn those
who practice such things, and yet do tlie same, that you
shall escape the sentence of God? Or do you despise the
riches of his goodness and forbearance, and long-suffering;
not acknowledging that the goodness of God invites you to
a reformation? But according to your obdurate and impeni-
tent heart, you treasiu'e up to youi'self wrath, against a day
of wrath and revelation of the righteous judgment of God;
who will render to every one accoi'ding- to his works : eter-
nal life, indeed, to them who, by perseverance in well-doing,
seek glory, honor, and immortality : but anger and wrath to
them who are contentious, and obey not the truth, but obey
unrighteousness. AflBiction and great distress shall come
upon every soul of man who works evil; first of the Jew,
and also of the Greek. But glory, honor, and peace to
every one who works good; first to the Jew, and also to the
Greek. For there is no respect of persons with God. As
many, therefore, as have sinned without law, shall also per-
ish without law; and as many as have sinned under law,
shall be condemned by law: for not those who hear the law
are just before God; but those who obey the law, shall be
justified, in the day when God will jndge the hidden things
of men by Jesus Christ, according to my gospel. When,
therefore, the Gentiles, who have not a law, do by nature
the things of 'the law, these persons, though they have not
a law, are a law to themselves: who show plainly the work
of the law, written on their hearts; their conscience bearing
witness, and also their reasonings between one another, when
they acc-use or excuse each other.

17. — If, now, you are called a Jew, and rest in the law,
and boast in God, and know his will, and approve the things
that are excellent, being instructed hj the law; and boast
that you yourselves are a guide of the blind, a light of them
who are in darkness, an instructor of the Ibolish, a teacher
of babes, having the representation of knowledge and of
truth in the law: you, then, who teach another; do you not
teach yourself? You who proclaim. Do not steal; do you
steal? You who command, Do not commit adultery: cjo you
commit adultery? You who abhor idols; do you rob temples?
You who boast in the law; by the breaking of the law, do
you dishonor God? For as it is written, "The name of God
is evil spoken of among the Gentiles, through you." IS'ow
circumcision indeed pi-ofits, if you practice law; but if you
be a transgressor of law, your circumcision has become un-

( H. m. ROMAN'S. 289

circumcision. And if the uncircumcision keep the precepts
of the law, will not his nncircumcision be counted for cir-
ciniicisiou? And will not the uneircumcision which by na-
tiu'e fulfills the law, condemn you, a transgressor of law,
though in possession of the scriptures and cii'cumcision?
For he is not a Jew who is one outwardly; neither is cir-
cumcision that which is outward in the flesh: but he is a Jew
who is one inwardly; and cii'cumcision is of the heart, in
the sjviiit, not in the letter; whose praise is not fi'om men,
but Ironi God.

III. — What is the pre-eminence of the Jew, then? or
what profit is there of circumcision?

2. — Much, in every respect: chiefly, indeed, because
they vrere intrusted with the Oracles of God.

3. — Foi', what if some did not believe — will not their
unbelief destroy the liiithfulness of God?

4. — By no means. But let God be true, and every man
a liar; as it is written, "That thou mayest be justified in
thy sayings, and mayest overcome when thou judgest."

.^. — But if our uui'ighteousness display the justice of
God, what shall we say? Is nut God unjust, who inflicts
vengeance? (I speak after the manner of men.)

6. — By no means: otherwise, how shall God judge the
world?

7. — Still, if the truth of Ciod has, through my lie, more
abounded to his glory, why am I also yet condemned as a
sinner — and not because we have done evil that good may
come, as we are slandered, and as some affirm thai we
teach — whose condemnation is just?
'9. — What then? Do we excel?

Not at all. For we have before proved both Jews and
Gentiles to be all under sin. As it is written, " Surely there
is none righteous; no, not one. There is none that under-
stands; there is none that seeks after God. They are all
gone out of the way: they arc togethei" become unprofitable.
There is none that does good; there is not so much as one.
Their throat is an open sepulcher: with theii- tongues they
have used deceit; the poison of asps is under their lijjs: their
mouth is full of cursing and bitterness. Their feet ai-e swift
to shed blood. Desti'uction and misery lurk in their paths;
but till' i)alh of peace they have not known. There is no
fear of God before their eyes." Now we know that what-
ever things the law says, it says to them who are under the
law: that every mouth may be stopped, and that all the
woi-ld may be liable to punishment before God. Wherefore,
19

290 ROMAICS. Ch. IV.

by works of law there shall no flesh be justified in his sight;
because through law is the knowledge of sin.

21. — But now, a justification which is of God, without
law, is exhibited, attested by the law and the prophets: even
a justification which is of God, through faith in Jesus Christ,
for all, and upon all, who believe; for there is no difference.
For all, having sinned and come short of the glory of God,
are justified freely by his favor, through the redemption
which is by Christ Jesus : whom God has set forth a propi-
tiatory, through faith in his blood, lor a demonstration of his
own justice, in passing by the sins which were before com-
mitted, throiTgh the forbearance of God : for a demonstration,
also, of his justice in the present time, in order that he may
be just, when justifying him, who is of the faith of Jesus.
Where, then, is boasting? It is excluded. By what law?
of works? No: but by the law of faith. We conclude,
then, that by faith man is justified, without works of hiw.
Is he the God of the Jews only, and not of the Gentiles,
also? Yes, of the Gentiles, also. Seeing there is one God,
he will justify the circumcision by faith, and the uncircum-
cision" through the faith. Do we, then, make law useless
through the faith? By no means: but we establish law.

IV. — What do we then say that Abraham our father ob-
tained by the flesh? for if Abraham were justified by works,
he might boast; but not before God. For what says the
scripture? " And Abraham believed God, and it was
counted to him for righteousness." !Now, to him who
works, the reward is not counted as a favor, but as a debt.
But to him who does not work, but believes on him who
justifies the ungodly, his faith is counted for righteousness.
In like manner, also, David describes the blessedness of the
man to whom God counts righteousness without woi-ks:
saying, " Blessed are they whose iniquities are forgiven, and
whose sins are covered. Blessed is the man to whom the
Lord will not count sin." Does this blessedness come, then,
on the circumcision only, or on the uncircumcision, also?
for we affirm that faith was counted to Abraham for right-
eousness. How, then, was it counted? when he was in cir-
cumcision, or in uncircumcision? Not in circumcision, biit
in uncircumcision. And he received the mark of cii'cum-
cision as a seal of the righteousness of the faith, which he
had whilst uncircumcised; that he might be the father of all
uncircumcised believei's, that righteousness might be count-
ed even to them. And a father to the cii'cumcised, \w\\o are
not only circumcised, but who also walk in the footsteps of

Ch. V. R0MA:N^S. 291

ilie faith of onr father Abraham, which he had whilst in un-
ci rcumciai on.

13. — For the promise to Abraham, that he should be the
heir of a Avoi-ld, was not to him, nor to his seed, through
law; but through a righteousness of laith. For if they
who are of law are heirs; faith is rendered vain, and the
promise is made of no effect. Farther, the law works out
wrath: but where law is not. there is no transgression, Foi-
this reason, it is through faith that it might be by favor, that
the ])romise might be sure to all the seed: not to that only
which is of the law; but to that also which is of the faith
of Abraham, who is the father of us all: (as it is written,
'' Surely a father of many nations have I constituted you,")
in the presence of him whom he believed, even of God, who
makes alive the dead, and calls things which exist not, as
though they existed. He, contrary to hope, believed with
liopc, that he should be a father of many nations, accoi'ding
to what was spoken, " So shall your seed be."

19. — And not being weak in faith, he did not consider
his own body now dead, being about a hundred years old;
neither the deadness of Sarah's womb. Therefore, against
the promise of God, through unbelief, he did not dispute;
but was strong in faith, giving glory to God. And was
I'uily persuaded that what was promised, he was able to per-
form. Therefore, also, it was counted to him for righteous-
ness. Now it was not written for his sake only, that it was
so counted to him; but foi- our sakes, also, to whom it will I)e
counted, even to those who believe on him who I'aised up Je-
sus, oui'Lord, li-om the dead; who was delivered for our offen-
V. ses, and was raised up again lor om- justification. Where-
fore, being justified by liuth, we have peace with God,
through our Lord Jesus Christ — through whom we have
had introduction, also, l)y laith, into this favor in which we
stand, and rejoice in the hope of the glory of God: and not
only so, but we rejoice even in afflictions; knowing that
affliction |)roduces patience; and patience, ai)probnli()n: and
api)robation, hope. And this hope makes not ashamed: be-
cause the love of God is diffused in our hearts by the Holy
Spirit, that is given us. IJesides, we being yet weak, in the
appiiintcd time Christ died for the ungodly. 2^ow, scarcely
for a jusi man will one die, though lor a good man one
Would, jjcrhaps, even dare to die. But God reconnncnds his
love to us; because, while we were yet sinnei's, Christ died
for us. Much more, then, being now justified by his blood,
we shall be saved fi-om wrath througli him. For if, being
enemies, we were reconciled to God through the death oi

292 ROMANS. Ch. VI.

his Son; much more, being- reconciled, we shall be saved by
his life. And not only so, but we even rejoice in God,
through our Lord Jesus Christ, through whom we have now
received reconciliation.

12. — Wherefore, as sin entered into the world by one
man, in whom all sinned, and by sin, death: thus death
came upon all men. (For sin was in the world until the
law : but sin is not imputed, when there is no law. Yet
death reigned from Adam to Moses, even over them who
had not sinned, in the manner of Adam's transgression, who
is a type of him that was to come. But not as the oflense.
so also is the free gift: for if by the offense of the one, the
many died; much more the favor of God, and the gift by
favor, which is of the one man, Jesus Christ, has abounded
to the many. And not as through one who sinned, is the
free gift: for the sentence was from one to condemnation;
but the fi'ee gift is from many offenses to justification. For
if by the offense of the one, death reigned by the one; much
more shall they who receive the abundance of favor, and of
the gift of justification, reign in life, by the one — Jesus
Christ.) Now, therefore, as thi'ough one offense, the sen-
tence came upon all men to condemnation: so, also, by one
act of obedience, the sentence came upon all men to justifi-
cation of life. For, as through the disobedience of (he one
man, the many were constituted sinnei\s; so, by the ol)edi-
ence of the one, the many shall be constituted I'igbteous.
Moreover, the law supervened, that the offense might abound ;
but where sin abounded, favor superalxmnded — that ns sin
reigned by death, so, also, favoi- might reign by justification
to eternal life, through Jesus Christ our Lord.

VL — What do Ave say, then? Shall we continue in sin,
that fiivor may abound? By no means. How sha51 we,
who have died to sin, continue to live in it? Do yon not
know, that as many as have been immersed into cTesus
Christ, have been immersed into his death? We have been
buried, then, together with him, by the immersion into
death: that like as Christ was raised li'om the dead by the
glory of the Father; so we also shall walk in newness of
life. For if we have been planted together in the likeness
of his death; we shall then, also, certainly be in the likeness
of his resurrection. Knowing this, that our old man has
been crucified with him, that the body of sin might be de-
stroyed, that we should not any longer serve sin: ibr he tlial
has died is released from sin. Moreover, if we luiAe died
with Christ, we believe that we shall also live with h'm.
Knowing that Christ, having been raised li'om the dead, ('ies

Jh. yn. ROMAT^S. 29y

not again; death nas no long-er dominion over him: for that
he has died, he has died for sin once: but that he lives, he
lives for God. So reckon yoiu'selves also dead, indeed, to
sin; but alive to God, by Jesus Christ. Let not sin, there-
fore, reign in your mortal body, by obeying it. i^either
[)rcsent your members as insti-uments of unrighteousness, to
sin; but present yourselves to God, as alive from the dead;
and your members as instruments of righteousness, to God.

1-t. — Besides, sin shall not have dominion over you: for
you are not under law, but under favoi". What then do we
say? Shall we sin, because we are not under law, but un-
der favor? By no means. Do you not know, that to whom
you present yourselves servants, by obedience; his servants
you are whom you thus obey; whether of sin into death, or
of obedience into righteousness? But, thanks to God, that
though you were the servants of sin; yet you have heartily
obeyed that model of doctrine to which you have been given
up. And being made free from sin, you have become the
servants of righteousness. (I speak after the manner of
men, because of the infirmity of your flesh.) Wherelbre,
as you have jiresented your members servants to unclean-
ness, and to iniquity, to work iniquity; so present now your
members, servants to righteousness, to work holiness. ' For
when yoii were servants of sin, you were free li-om right-
eousness. And what fruit had you, then, from those things
of which you are now ashamed? for the reward of these
things is death. But now, being set free from sin, and hav-
ing become servants of God, you have your fruit to holiness:
and the end, everlasting life. For the wages of sin is death:
Dut the gracious gift of God is everlasting lile, by Christ
Jesus our Lord.

VII. — Do you not know, brethren, (for I speak to them
who know law,) that the law has dominion over a man as
long as he lives? For the married woman is bound, by law,
to her husband as long as he lives; but if the husband be
dead, she is released from the law of her husband. If, then,
indeed, while her husband lives, she be married to another,
she shall be called an adulteress: but if her husband be
dead, she is free from the law; so that she is not an adul-
teress, though married to another husband. Thus, my breth-
I'cu, you also have become dead to the law, by the body of
Christ, that you may be married to another, who rose fi-om
the deail, tliat we may l)ring forth (hiit to God. For Avhen
wc were in the flesh, our sinlul passions which were through
(he law, wrought eflectually in our mendjcrs, to bring forth
iVuit to deatli. But now, having died with Christ, we are

294 ROMANS. Ch. VIII.

released from the law, by which we were held in bondage :
so that we may serve Qod in newness of spirit, and not in
oldness of the letter.

7. — "What shall we say, then? Is the law sin?

By no means. Indeed, I had not known sin, except by
Ihe law. For I had not known even inordinate desire, un-
less the law had said, " Yon shall not lust." But sin, tak-
ing occasion by the commandment, wrought in me all man-
ner of inordinate desire: for without the law sin is dead.
For I was alive, once, without the law: but when the com-
mandment came, sin revived, but I died. Yes, the com-
mandment which was for life, the very same was found to be
death to me. For sin, taking occasion by the command-
ment, deceived me, and by it slew me. Wherefore, the law
is holy, and the commandment holy, just, aud good.

13. — Has, then, that which is good become death to me?

By no means. But sin becomes death, in order that it
might manifest itself, causing death to me by that which is
good: so that sin, (through the commandment,) might be an
exceedingly great sinner. Besides, we know that the law is
spiritufil: but I am carnal, sold under sin. For that which
I do, I do not approve; since it is not what I desire that I
do : but I do that which I hate. If, now, I do that which I
do not desire, I consent to the law that it is good. But now
it is no longer I myself who do this; but sin which dwells
in me. For I know that in me, that is, in my flesh, there
dwells no good thing: for to desii'e what is good, is easy for
me; but to do it, I find difficult. For the good which I de-
sire, that I do not: but the evil which I desire not, that I
do. Now, if I do that which I do not desire, it is no longer
I who do it; but sin, which dwells in me. I find, then, that
it is a law to me, when desirous to do good, that evil is near
me. For I take pleasure in the law of God, as to the inner
man: but I perceive another law, in my members, warring
against the law of my mind, and making me a captive to the
law of sin, which is in my members. Wretched man that I
am! who shall deliver me from this body of death? I thank
Godj through Jesus Christ our Lord ! Wherefore, then, in-
deed, I myself serve, with my mind, the law of God; but,
with the flesh, the law of sin.

VIII. — There is. then, no condemnation, now, to those
who are in Christ Jesus. For the law of the Spirit of Life
by Christ Jesus, has freed me fi'om the law of sin, and ot
death. For what the law could not accomplish in that it was
weak through the flesh; God sending his own Son, in tlie
likeness of sinlul flesh, accomplished ; and by ait offering fot

Ch. VIII. ROMAN'S, 295

sin, condemned sin in the flesh. That the righteousness of
the law miglit be fulfilled by ns, who walk not according to
the flesh, but according to the S])irit. Now, they who live
according to the flesh, mind the Ihings of the flesh; and they
who live according to the Spirit, the things of the Si)irit.
But the mind of the flesh is death; and the mind of the
Spirit is life and peace: because the mind of the flesh is en-
mity against God: for, to the law of God it is not subject;
neither, indeed, can be. Those, then, who are in the flesh,
can not please God. Now, you are not in the flesh, but in
the Spirit; because the Spirit of God dwells in you. But,
if any one have not the Spirit of Christ, he is none of his.
And if Christ be in you, the body, indeed, is dead, with re-
spect to sin; but the Siiii'it is life, with respect to righteous-
ness. For, if the Spirit of him, who raised up Jesus from
the dead, dwell in you; he who raised up Christ from the
dead, will make even your mortal bodies alive, through his
Spirit, who dwells in you. Well, then, brethren, we are not
debtors to the flesh, to live according to the flesh. Where-
fore, if you live according to the flesh, you shall die; but if,
through the Spirit, you put to death the deeds of the body,
you shall live. Because, as many as are led by the Spirit
of God, these are the sons of God. For you have not re-
ceived the spirit of bondage, again, to fear; but you have
received the spirit of adoption, by which we cry, Abba,
Father. Also this spirit bears witness, together with our
spirit, that we are children of God. And if children, then
heirs; heirs, indeed, of God, and joint heirs with Christ; if,
indeed, we suffer with him, that with him also we may be
glorified.

18. — However, I esteem not the suflferings of the present
time, as worthy of comparison with the glory, which is here-
after to be revealed in us. For the earnest expectation of
the creature, is waiting for the revelation of the sons of
God. For the creature was subjected to frailty, (not of its
own choice, but by him who has subjected it,) in hope, that
it may be liberated, from the bondage of a perishing state,
and brought into the gloricms liberty of the sons of God.
Besides, we know, that the whole creation sigh togethei", and
travail in anguish till the present time. And not only they,
but ourselves also, who have the first fruit of the Spirit;
even we ourselves, groan within ourselves, waiting lor the
adoption; namely, the redemption of our body. For even
we are saved by hope. i*^ow, hope that is attained, is not
hope; for who can hope for that which he enjoys? But if

296 EOMAIS^S. Ch. IX.

we hope for that which we do not enjoy, then, with pa-
tience, we wait for it.

26. — In like manner, also, the Spirit helps oiir infirmi-
ties; for we know not what we shonld pray for, as we ought;
however, the Spirit himself intercedes for us, in sighs which
can not be uttered. But he who searches the hearts, knows
the mind of the Spirit; that, according- to the will of God,
he makes intercession for the saints. Besides, we know,
that all things work together for g'ood, to them who love
God; to them, who are called according- to his purpose.
For, whom he foreknew, he also predestinated to be con-
formed to the image of his Son; that he might be the first
born among many brethren. Moreover, whom he predesti-
nated, them he also called; and whom he called, them he
also justified; and whom he justified, them he also glorified.
What shall we say, then, to these things? Since God is for
us, who can be against us? He, certainly, who spared not
his own Son, but delivered him up for us all; how will he
not, with him, also, graciously give us all things? Who
will bring an accusation against the elect of God? Is it
God who justifies them? Who is he, who condemns them?
Is it Christ, who died; or rather, who has risen: who also,
is at the right hand of God; and who makes intercession
for us? Who will separate us irom the love of Christ?
Will affliction, or distress, or persecution, or famine, or na-
kedness, or peril, or sword? As it is written, "Truly, for
thy sake, we are put to death all the day long; we are ac-
counted as sheep for the slaughter." Kay, in all these
things, we do more than overcome, thi'ough him who has
loved us. For I am persuaded, that neither death, nor life;
neither angels, nor principalities; nor powers; neither things
present, nor to come; neither bight, nor depth; nor any
created thing, shall be able to sepai-ate us from the lo\'e of
God, which is by Christ Josus our Lord.

IX. — I speak the truth in Christ, I do not speak falsely,
my conscience bearing me witness, in the Holy Sjnrit, that
I have great grief, and unceasing anguish, in my heart, foi-
my brethren, — my kinsmen, accoixling to the flesh; (for I
also was, myself, wisliing to be accursed from Christ:) who
are Israelites; whose are the adoption, and the glory, and
the covenants, and the giving of the law, and the rites of
ser^dce, and the promises; whose are the fathers; and from
whom the Messiah descended, according to the flesh; who is
over all, God blessed forever. Amen.

6. — N'ow, it is not to be supposed that the promise of
God has failed; for all the descendants of Israel are not Is-

Cri. JX. ROMANS. 297

rael. N^either are they all children because they are the seed
of Abraham; but " In Isaac shall your seed be called."
That is, the children oi'the flesh are not the children of God;
but the ehidren of the promise are counted for seed. For
the word of promise was this, "According to this time, I will
come, and Sarah shall have a sou." And not only this, but
Rebecca, also, having conceived twins, by one, even Isaac
our father; (they, indeed, not being- yet born; neither hav-
ing done any good or evil; that the purpose of God might
stand, by an election; not on account of works, but of him
who calls:) it was said to her, "The elder shall serve the
younger;" as it is wi'itten, "Jacob I have loved, but Esau I
have slighted."

14. — What shall we, then, say? Is there not injustice
with God?

15. — By no means. For he says to Moses, " I will have
mercy on whom I will have mercy; and I will have compas-
sion on whom I will have compassion." So, then, it is not
of him who wills, nor of him who runs; but of God, who
shows mercy. Besides, the scripture says to Pharaoh, " Even
for this same purpose I have roused you up; that I might
show, in you, my power; and that my name might be pub-
lished through all the earth." Well, then, he has mercy on
whom he will; and whom he will, he hardens.

19. — But, you will say to me, Why does he still find
limit, for who has resisted his will? Nay, but, O man, who
arc you, who I'cply against God? Shall the thing formed,
say to him who formed it, Why have you made me thus?
Has not the potter a just power over the clay, to make of
the same lump one vessel to honor, and another to dishonor?
Yet God, willing to show his wrath, and make known his
power, did bear, with much long-suffering, the vessels of
wrath, fitted lor destruction. And that he might make
known the riches of his glory, on the vessels of mercy, which
he had before prepared for glory: even lis, whom he has
called; not ol" the Jews only, but also of the Gentiles.
Even as he says, by Ilosea, " They shall be called my peo-
ple, who were not my ])eople; and she beloved, who was not
beloved. And it shall come to pass, in the place where it
was said to them. You are not my people; there they shall
b( called. Sons of the living God."

27. — Besides, Isaiah cries, concerning Israel, "Though
the number of the children of Israel be as the sand of the
sea, only a remnant shall be stived. For he is about to com-
plete and hasten his work in righteousness; ibr a shoit work
will the Lord make upon lliis land." And, as Isaiah Ini'

298 EOMAl^S. Ch. X.

said before, " Unless the Lord of hosts had left us a seed,
we should have become as Sodom, and been made like to
Gomorrah." What shall we say, then, that the Gentiles,
who did not seek aftei- justification, have attained justifica-
tion, even a justification which is by f:\ith? But Israel, who
followed a law of justification, have not attained to a \a\\
of justification. Why? Because tJtet/ songht it not by fiiith;
but, as it wci-e, by works of law: for they stumbled,"^ at the
ston.! of stumbling. As it is written, " Behold I place in
Zion a stone of stumbling-, and a rock of offense; and who-
soever believes on it, shall not be ashamed."

X. — Brethren, indeed my heart's desire and ])raycr to
God for them, is, that they may be saved. Foi' I testily for
them, that they have a zeal for God; but not according to
knowledge; for being ignorant of God's justification, and
seeking to establish their own, they have not submitted to
the justification which is of God. For Christ is the end of
the law for justification to every believer. Xow Moses de-
scribes the justification which is by the law, that " the man
who does these things shall live by them." But the justifi-
cation which is by faith speaks thus: Say not in your heart,
Who shall ascend into heaven? that is, to bring Christ down.
Or, Who shall descend into the abyss? that is, to bring up
Christ li'om the dead. But what does it say? (The Avord
is near you — in your mouth, and in your heart; that is, the
word of fiiith which we preach:) that if you will openly
confess with jour mouth, that Jesus is Lord, and believe
with your heart that God raised him from the dead, you
shall be saved. (Fo)- with the heart man believes to justifi-
cation: and with the mouth confession is made to salvation.)
For the scripture says, " ]^o one, who believes on him, shall
be ashamed."

12. — Indeed, there is no distinction either of Jew or of
Greek: for the same Lord of all, is rich toward all who call
upon him. "For whoever will call on the name of the Lord
shall be saved." But how shall they call on him in whom
they have not believed? and how shall they believe in him,
of whom they have not heard? and how shall they hear,
without a proclaimer? and how shall they proclaim, unless
they be sent? as it is written, " How beautiful are the feet
of them, who bring the joyful message of peace — of them,
who bring the joyful news of good things!" Xevci'the-
less, all have not obeyed the gospel; for Isaiah says, "Lord,
who has believed our report?" (So, then, faith comes by
hearing, and heai'ing by the word of God.) But I ask, have
they not heard? Yes, indeed, "Their sound has gone out

Cn. XI. ROMAN'S. 290

to all the earth, and their words to the ends of the world."
I ask again, has not Israel known? First, Moses says, " I
will provoke you to jealousy by that, which is no nation; —
by a foolish nation I will eni'ag-c you." Besides, Isaiah is
very bold when he says, "I am found by them, who did not
seek me: I am shown to them, who did not ask forme."
But concerning- Israel he says, "All the day long, have 1
stretched forth my hand to a disobedient and i-ebelliiig peo-
ple."

XI. — I say, then, has God cast off his people? By no
means. For, even I am an Israelite, of the seed of Abra-
ham, of the tribe of Benjamin. God has not cast off his
people whom formerly he acknowledged. Do you not know,
what the scripture says to Elijah; when he complains to God
against Isi-ael, saying, " Lord, they have killed thy prophets,
and have digged down thy altai-s, and I am let alone, and
they seek my life?" But what says the answer of God to
him? " I have reserved to myself seven thousand men, who
have not bowed the knee to Baal." So, then, even at this
present time, there is a remnant according to an election by
iavor. And if by favor, it is no more of works: otherwise
favor is no more favor.

7. — What then? The thing Israel earnestly seeks, that
he has not obtained.

8. — But the election has obtained it, and the rest are
blinded. As it is written, " God has given them a spirit of
deep sleep; eyes not seeing, and ears not hearing, until this
present day." And David, says, " Let their table be for a
snare, and a trap, and a stumbling block, and a recompense
to them. Let their eyes be darkened, so as not to see; and
let them bow down their back continually."

11. — I ask, then, have they stumbled, that they may fall?
By no means. But, through their fall, salvation is given to
the Gentiles, to excite them to emulation.

12. — Xow, if the fall of them lie the riches of the world;
and the diminishing of them the riches of the Gentiles; how
much more their liillness? Now, I speak to you,Gentiles,
(and inasmuch as F am the Ai)ostlc to the Gentiles, I do
honor to my ministry,) if by any means I may excite to em-
ulation my kindred, and may save some of them. For, if
the casting away of them be the reconciling of the world;
what will the receiving of tlifm he, but life from the dead?
Moreover, if the first Ihiit be holy, the mass is also holy;
and if the root be holy, so are the branches. Now, if some
of the branches weie broken otf, and you who are a wild
olive, are ingralted among them, and are become a joint par-

300 koma:n^s. Ch. xn.

taker of the root and fatness of the olive; boast not against
the branches : but if you boast, still, you bear not the root,
but the root you.

19. — You will say, however, The branches were broken
off, that I might be grafted in.

20. — True: by unbelief they were broken off, and you,
by fiiith, stand. Be not high-minded, but fear. For, if God
spared not the natural branches; perhaps, neither will he
spare you.

22. — Behold, then, the goodness and severity of God!
Toward them who fell, severity : but toward you, goodness,
if you continue in his goodness: otherwise, you also shall
be cut off. And even they, if they continue not in unbelief,
shall be grafted in : for God is able to graft them in again.
For if you were cut off from the olive, by nature wild, and
were, contrary to nature, grafted into the good olive; how
much rather shall those who are the natural branches, be
grafted into their own olive? For, brethren, that you may
not be wise in your own conceits, I would not have you ig-
norant of this secret, that blindness, in part, has happened
to Israel, till the fullness of the Gentiles come in. And so
all Israel shall be saved; as it is written, " The deliverer'
shall come out of Zion, and shall turn away ungodliness
from Jacob. For this is my covenant with them, when I
shall take away their sins." With respect to the gospel, in-
deed, they are enemies, on your account: but with I'espect
to the election, they are beloved on account of the fothers.
For the free gifts and calling of God are without repent-
ance. Besides, as you, in times past, have disobeyed God,
yet now have obtained mercy through their disobedience;
even so these, also, have now disobeyed, that through your
mercy, they also may obtain mercy. Foi- God has shut
up together all for disobedience, that he might have mercy
upon all.

33. — Oh the depth of the riches and of the wisdom and
of the knowledge of God! How unsearchable are his judg-
ments, and his ways past finding out! For who has known
the mind of the Lord? or who has been bis counsellor? or
who has first given to him, and it shall be recompensed to
him again? For, from him, and by him, and to him, are all
things: to him be the glory forever. Amen.

xn. — Whei'eibre, Ijrethreii, I beseech you, by the tender
mercies of God, that you present your bodies a living sac-
rifice, holy, acceptable to God, which is yoiu' reasonable ser-
vice. And be not conformed to this world, but be trans-
formed by the renewal of your mind; that you may approve

Ch. Xm. ROMAICS. 301

the will of God, which is good, and acceptable, and perfect.
Also, by the favor which is given to me, I charge eveiy one
of you not to think more highly of himself than he ought
to think; but to think modestly, as God has distributod to
every one a portion of faith. For, as in one body we have
many monibers, but all the members have not the snmo office;
so we, the manj'-, are one body under Christ, and individu-
ally members of one another. Having, then, gifts differing
according to the favor which is given to us — if proi)hecy
act according to the measure of faith — if a ministei'ial
office, in that oflSce — if one is a teacher, in teaching — and
the exhorter, in exhortation. Let him who distiibutes act
with disinterestedness — him that jiresides, with assiduity —
him that shows mercy, with cheerfulness. Let love be with-
out hypocrisy. Abhor the evil — adhere closely to the good.
In brotherly love, be tendei'ly affectionate to one another —
in honor, prefer one another. In business, be not slothful.
Be fervent in spirit — constant in serving the Lord. Be joy-
liil in hope, patient in affliction, steadfastly persevering in
prayer. Communicate to the necessities of the saints. Fol-
low hospitality to strangers. Bless them Avho persecute
you — bless, and curse not. Rejoice with them who rejoice,
and weep with them who weep. Be of the same disposition
toward one another. Do not care Ibr high things; but ac-
commodate yourselves to those which are humble. Be not
wise in your own conceits. To no one ix'turn evil for evil.
Seek after things honorable in the sight of all men. What
relates to you is, live in peace with all men, if possible. Be-
loved, do not avenge yourselves, but give place to the wrath
of God; ibr it is written, " Vengeance belongs to me; 1
will repay, says the Lord." Therefore, if your enemy hun-
ger, give him Ibod: if he thirst, give him drink: for by do-
ing this, you will heap coals of fire on his head. Be not
XIIL overcome by evil, but overcome evil with good. Let
every soul be sidoject to the higher powers. For there is
no power but (i-om God; and those that exist are i)laced un-
der God. Wherefore, he who sets himself in opposition to
(he power, resists the ordinance of God: and they who re-
sist shall procure punishment to themselves. For rulers ai'c
not a terror to good works, but to evil. Would you, then,
not be afraid of the power? Do that which is good, and
you shall have praise of the same. For the ruler is a
servant of God for good to you. But if you do that which
is evil, be afraid; because he does not bear the sword in
vain. For he is a servant of God, a revenger to indict
wrath on him who works evil. Wherefore, it is necessary

302 ROMAN'S. Ch. XIT.

for you to be subject, not ouly on account of punishment,
but also on account of conscience. For this reason, there-
fore, you pay taxes also to them, because they are public min-
isters of God, attending- continually to this very business.
Render, therefore, to all their dues; to whom tax is due, tax;
to whom custom, custom; to whom fear, fear; to whrmi hon-
or, honor. Owe no man anything, unless to love one an-
other. For he who loves another, has fulfilled the hiw. Fur
this, "You shall not commit adultery. You shall not kill,
You shall not steal, You shall not covet;" and if there be
any other commandment, it is summed up in this precept,
namely, " You shall love your neighbor as yourself." Love
works no evil to one's neighbor: therefore, love is the ful-
filling of the law. Further, knowing the season, that it is
now the houi- lor us to awake out of sleep. (For now our
salvation is nearer tlian when we believed: the night is fai
iidvanced, and the day is at hand.) Let us, theref<:»re, put oft"
the works of darkness, and let vts put on the armor of light.
Let us walk about decently, as in the day, not in reveling.s
and drunkenness; not in chamberings and lasciviousness;
not in strife and envy. But put on the Lord Jesus Christ,
and make no pi-ovision for the lusts of the flesh.

XIV. — Receive him Avho is weak in the faith, without
regard to differences of opinions. One, indeed, believes he
may eat everything; but he who is weak eats herbs only.
Let not him who eats, desi)ise him who eats not: and let not
him who eats not, condemn him who eats: for God has re-
ceived him. Who are you that condemn another man's
servant? By his own master he stands or falls; and he shall
be made to stand, for God is able to make him stand. One,
indeed, thinks one day more holy than another: but anothei'
thinks every day alike. Let every one be convinced in his
own mind. He who observes the day, observes it to the
L(ji'd; and he who does not observe the day to the Lord,
does not observe it: he who eats, eats to the Lord, for he
gives God thanks: and he who eats not to the Lord, eats
not, and gives God thanks. For none of us lives to him-
self, and none of us dies to himself. But whethei' we live,
we live to the Lord; and whether we die, we die to the Lord :
whether we live, therefore, or die, we are the Lord's. For
to this end, Christ both died and rose, and lives again, that
he might rule over both the dead and the living. But you,
why do you condemn your brother? and you, also, why do
you despise your brother? ibr we shall all be placed belbre
the judgment seat of Christ. For it is wiitten, "As I live,
says the Lord, surely every knee shall bow to me, and every

Cii. Xy. ROMAN^S. 303

tongue shall confess to God." Well, then, every one of us
shall give an account of himself to God. Let us, therefore,
no moi-e judge one another; but let us decide, rather, not to
lay an occasion of stumbling before a brother, or a cause of
falling. I know, and am persuaded by the Lord Jesus, that
there is nothing unclean of itself; yet, to him who accounts
anything to he unclean, to that man it is unc'ean. JSTow, if
your brother be hurt through your meat, you no longer walk
as love requires. Do not desti'oy him with your meat for
Avhom Christ died. Let not your good, then, be evil spoken
of. For the Reign of God is not meat and drink; but right-
eousness and peace, and joy, in the Holy Spirit. And he
who, by these things, serves Christ, is accei)table to God,
and approved by men. Well, then, let us strive after peace,
and mutual edification. Do not, tor the sake of meat, de-
stroy the work of God. All meats, indeed, are clean; but
that meat is hurtful to the man who eats to occasion stumb-
ling. It is good neither to eat flesh, nor to drink wine, nor
to do any thing by wliich your brother is made to stumble, or
to fall, or is weakened. You have faith: keep it to your-
self, in the sight of God. Happy is he who does not con-
demn himself in what he approves. For he who discerns a
difference, between meats is condemned, if he eat; because
he eats not from fiuth: for what is not from faith is sin.

xy. — We, then, who are strong, ought to bear the in-
fii'mitics of the weak, and not to please ourselves. Where-
fore, let every one of us please his neiglibor, as far as it is
good for edification. For even Christ sought not his own
pleasure: but, as it is written, "The reproaches of them who
reproached you, have liillcn on me." Now whatever things
were before written, were written for our instruction: that,
through the patience and admonition of the scrij)tures, we
might have hope. Xow, may the God who gives patience
and admonition, give to you mutual unity of sentiment, ac-
<:ording to Christ Jesus. That with one mind, and witii
one voice, you may glorify God, even the Father of our
Lord Jesus Christ. Wherefore, cordially receive one an-
other; even as Christ also has received lis to the glory of
God.

S. — Now, I affirm that Jesus Christ became a minister
of the circumcision on account of the truth of God, in order
toconfiiiu the j)romises made to the fathers; and that the
Gentiles might praise God on account of mercy: as it is
written, '-For this cause I will glorify thee among the CJen-
tiles, and sing to thy name." And again he says, " Ke-

304 ROMA:NrS. Ch. XV.

joice, you Gentiles, with his people." And again, "Praise
the Lord, all you Gentiles; and extol him, all you people."
And again, Isaiah says, "There shall be a root of Jesse,
and one shall arise, to be a leader of the Gentiles; upon
him shall the Gentiles place their hope." Now, may the
God of hope fill you with all joy, and peace, in believing;
in order that you may abound in that hope, through rhe
power of the Holy Spirit. However, my brethren, I myself
am persuaded concerning you, that you also are full of good-
ness, being filled with all knowledge; able, also, to instruct
one another. But, I have written the more boldly to you,
brethren; partly, as calling things to your remembrance
through the favor which is given me of God. In order to
my being a minister of Jesus Christ, among the Gentiles,
ministei'ing the gospel of God, that there might be an offer-
ing of the Gentiles most acceptable; being sanctified by
the Holy Spirit. I have, therefore, glorying, through Christ
Jesus, with respect to things pertaining to God. But, I
will not dare to speak anything of what Christ has not
wrought; but, of what he has wrought, by me, in order to
the obedience of the Gentiles in word and deed; by the
power of signs and wonders, and by the power of the Holy
Si)irit: so that from Jerusalem, and round about, as far as
lUyricura, I have fully declared the gospel of Christ; and
so, also, that I was strongly desirous to declare the gospel
where Christ was not named, that I might not build on an-
other's foundation. But, as it is written, "They shall see,
to whom nothing has been told concei'ning him; and they
who have not heard, shall understand."

22. — For which reason, also, I have been greatly hin-
dered from coming to you. But now, having no more place
in these i)arts, and having for many yeai's a sti'ong desire to
come to you, whensoever I go towai'd Spain, I hope, as I
pass on, to see you, and to be brought on my way thither
by you, when I shall first, in some measure, be satisfied with
your company. But now I go to Jerusalem, ministering
to the saints; for Macedonia and Achaia have been pleased
to make some contribution for the poor of the saints who are
in Jerusalem. They have been pleased, indeed; and theii'
debtors they are: for if the Gentiles have partaken of their
spiritual things, they ought certainly to minister to them in
temporal things. Wherefore, having finished this afi'air.
and having sealed to them this li-uit, I will go from thence
by you into Spain. And I know that when I come to you,
I shall come in the fullness of the blessing of ChriK.

30.- -Now, I beseech you, brethren, by the Lc ^' Jesus

Ch. XYI. ROMAN^S. 305

Christ, and by the love of the Spirit, that you strive to-
gether with nie, by prayers for me to God; that I may be
delivered fi-om the disobedient in Judea; and that my ser-
vice, which I am perlbrniing for Jerusalem, may be accept-
able to the saints: that in joy I may come to you, through
the will of God, and may be refreshed among you. Now
may the God of peace be with you all. Amen.

XVI. — I recommend to you Phebe, our sister, who is a
deaconess of the congregation at Cenchrea, that you may
receive her in the Lord, as becomes saints, and assist hei", in
whatever business she may have need of you: for, indeed,
she has been a helper of many, and especially of me Salute
Priscilla and Aquila, my fellow-laborers in Christ Jesus.
These persons, for my life, laid down their own neck; to
whom not I only give thanks, but even all the congregations
of the Gentiles. Likewise, salute the congregation which is
in their house. Salute Epenetus, my beloved, who is the
first fruit of Asia to Christ Jesus. Salute Mary, who labored
much lor us. Salute Andronicus, and Junias, my kinsmen,
and my fellow-prisonei's, who are of note among the Apos-
tles, and who were in Christ before me. Salute Amplias,
my beloved in the Lord. Salute Urbanas, our fellow-laborer
in Christ, and Stachys, my beloved. Salute Appelles, the
appi'ovcd in Christ. Salute those who are of the family of
Aristobulus. Salute Ilcrodion, my kinsman. Salute those
of the family of Narcissus, who are in the Lord. Salute
Tryjjhena and Try])hosa, who labor in the Lord. Salute the
beloved Persis, who labored much in the Lord. Salute liu-
ftis, the chosen in the Lord, and her who is the mother both
of him and of me. Salute Asyncritus, Phlegon, Hennas,
Patrobas, Ilei'mes, and the brethren with them. Salute Phi-
lologus, and Julia, Nereus, and his sister, and Olympas, and
all the saints who ai"e with them. Salute one another with
a holy kiss. The congregations of Christ salute you. Now,
I beseech you, brethren, mark them who make sejjarations
and occasions of falling, contrary to the doctrine which you
have learned; and avoid them. For they who are such, do
not serve our Lord Jesus, but their own belly; and by flat-
tery and fair speeches, deceive the hearts of the simple.
Now your obedience is reported to all men. I therelbre re-
joice on your account; nevei'theless, I wish you, indeed, to
be wise with i-cspect to good; and simple with respect to
evil. May the God of peace bruise Satan under your feet
soon! The favor of oui- Lord Jesus Christ be with you.
Timothy, my fellow-laborer, and Lucius, and Jason, and Sos-
ipater, my kinsmen, salute you. I, Tertius, who wrote this
20

306 ROMAl>fS. Ch. XVL

letter, salute you in the Lord. Gaius, my host, and of the
whole congregation, salutes you. Erastus, the chamberlain
of the city, salutes you, and Quartus, your brother. The
favor of our Lord Jesus Christ be with you all! Amen.
Now to Him who is able to establish you according to my
gospel, and the proclamation of Jesus Christ, according to
the revelation of the secret, concealed in the times of the
ages, (but is now made manifest by the prophetic writings,
and by the commandment of the eternal God is made known
to all the Gentiles, in order to the obedience of faith:) to
the wise God alone, through Jesus Christ, to ^hom be the
glory forever. Amen.

Ch. I. I. CORINTHIANS. 307

TH2

FIRST EPISTLE

PAUL, THE APOSTLE,

TO THE

CORINTHIANS.

[■WEITTEN FROM EPHESUS, A.D. 56.]

1. — PAUL, a called Apostle of Jesus Christ, by the will
of God, and Sosthenes, the brother, to the congregation of
God which is in Corinth, sanctified by Christ Jesus, called
saints; with all, in eveiy place, who invoke the name of our
Lord Jesus Christ, both their Lord and oui-s: favor and
peace be with you from God our Father, and from the Lord
Jesus Christ.

4. — I give thanks to my God always in respect of you;
on account of the favor of God, which was given to you
thiough Jesus Christ; that you were enriched with every
gift, by him; even with all speech, and all knowledge, just
as the testimony of Christ was confirmed among you: so
that you come behind in no gift, waiting for the full mani-
festation of our Lord Jesus Christ; who will confirm you
till the end, without accusation in the day of our Lord Jesus
Christ. God is faithful, by whom you have been called into
the fellowship of his Son Jesus Christ our Lord.
. 10. — Now, brethren, I beseech you by tlie name of our
Lord Jesus Christ, that you all speak the same thing, and
that there be no schisms among you; but that you be per-
fectly united in the same mind, and in the same judgment.
For it lias been declared to me concerning you, my brethren,
l)y some of the family of Chloe, that there are contentions
among you. And I mention this, that each of you says, I,
indeed, am of Paul, and I of A polios, and I of (Jephas, and
I of Christ. Is Christ divided? Was Paul crucified for
you? or were you iunuersed into the name of I'aul? I give
thanks to Crod that I immersed none of you except Crispua

308 I. CORTJsTTHIANS. Ch. II

and Gains; lest any one should say that I immersed into
my own name. And I immersed also the family of Stepha ■
nus: besides, I know not whether I immersed any other.
For Christ did not send me to immerse, but to proclaim the
glad tidings; not, however, with wisdom of speech, that the
ci'oss of Christ might not be deprived of its efficacy. For
this doctrine (the doctrine of the cross) is, indeed, foolish-
ness to the destroyed; but to us, who are saved, it is the
power of God. Therefore, it is written, " I will destroy the
wisdom of the wise, and will set aside the knowledge of the
pi-udent." Where is the wise man? where the scribe? where
the disputers of this world? Has not God shown the wis-
dom of this world to be folly? For, when, in the wisdom
of God, the world, through wisdom, knew not God, it
pleased God, through the foolishness ol" this pi-oclamation,
to save them who believe. And though the Jews demand a
sign, and the Gi'ceks seek wisdom; yet we proclaim a cru-
cified Christ : to the Jews, indeed, a stumbling block, and
to the Greeks foolishness : but to them who are called, both
Jews and Greeks, Christ, the power of God, and the wis-
dom of- God. Because the foolishness of God is wiser than
men, and the weakness of God is stronger than men. For
you see the calling of you, brethren, that not many wise
men after the flesh, not many mighty, not many noble; but
God has chosen the foolish of the woi'ld to put the wise to
shame; and the weak God has chosen to put the strong to
shame; the ignoble of the world, and the despised, God has
chosen; nay, those that are nothing, to reduce to nothing
those that are; that no flesh might boast in his presence.
Of him, therefore, you are in Christ Jesus, who is become
to us wisdom from God, justification, also, and sanctifica-
tion, and redemption. So that, as it is written, "Let him
who boasts, boast in the Lord."

II. — Now, when I came to you, brethren, I came not
with excellency of speech, and of wisdom, declaring to you
the testimony of God. For I determined to make known
nothing among you but Jesus C%rist, and him crucified.
And I, in weakness and in fear, and in much trembling, was
with you. My discourse, also, and my proclamation, were
not with persuasive words of human wisdom; but with the
demonstration of the Spirit, and of power. That yom* faith
might not stand in the wisdom of men, but in the powei' of
God. However, we speak wisdom among the perfect: but
not the wisdom of this world ; neither of the rulers of this
world, who are to be brought to nothing. But we speak
the mysterious wisdom of God, which has been till now

Ch. m. I. COKIKTIITANS. 309

concealed; which God declared before the times of the ages,
Bhould be spoken to our glory. Which none of the ruloi'.s
of this world knew: lor if they had known it, they would
not have crucified the Lord of glory. For, as it is written,
"Those things eye has not seen, and ear has not heard, and
into the heart of man have not entered, which God has pre-
pared tor them who love him." But God has revealed them
to us by his Spirit; for the Spii'it searches all things, even
the deep things of God. For who, of men, knows the
thoughts of a man, except the spii-it of man which is in him :
60, also, the thoughts of God no man knows, but the Spii'it
uf God. Now, we have received, not the spirit of the world,
but the Spirit which comes from God, that we might know
the things which ai'c gifted to us by God. Which things,
also, we speak, not in words taught by human wisdom; but
in words taught by the Spirit, explaining spiritual things in
spiritual words. Now, an animal man receives not the thing
of the Spirit of God: ibr they are foolishness to him; neither
can he kjiow them, because they are spiritually examined.
But the spiritual man examines, indeed, all things, yet he is
examined by no one. For Avhat anirnal man has known tlie
mind of the Lord, who will instruct him? But we have the
mind of Christ.

IIT. — Now, I, brethren, could not speak to you iis to
spiritual, but as to fleshly men, even as to babes in Christ.
Milk I gave you — not meat; for you were not then able to re-
ceive it: nay, neither yet now are you able, because you
ai-e still fleshly. For, whereas, among you, envying, and
strife, and divisions subsist; are you not fleshly, and walk
alter the mannei'of men? Besides, while one says I, indeed,
am of Paul; and another, I of Apollos, are you not fleshly?
For who is Paul, and who is Apollos; but ministers, by
whom you have believed, even as the Lord has given to
each? I have planted, Apollos has watered; but God has
made to grow. So that neither the planter is anything, nor
the waterer; but God, who makes to grow. However, the
planter and (he waterer are one, alul each shall receive his
proper reward, according to his proper labor. Wherefore,
we arc joint laborers, employed by God. You are God's
field; you are God's building. According to the favur u[
God, which is given to me as a skillful architect, I have laid
the (bundation, and another builds upon it. But let every
one take heeil how he builds on il. For ollusr Ibuiidalioii
no one can lay, except what is laid, which is Jesus Chiist.
Now if any one build on lliis Ibundation, gold, silver, prec-
ioutj stones, wooil, hay, stubble; every one's work isiiall h^'

310 L COEINTHIANS. Ch. ^^

made manifest: for the day will make it plain, because it
is revealed by fire; and so the fire will try every one's work,
of what sort it is. If the work of any one remain, which
he has built upon the foundation: he shall receive a reward.
If the work of any one shall be burnt, he will suffer loss:
himself, however, shall be saved, yet so as through a fire.
Do you not know that you are the temple of God, and that
the Spirit of God dwells among you? If any one destroy
the temple of God, him will God destroy; for the temple
of God is holy, which temple you are.

18. — Let no one deceive himself If any one among
you think to be wise in this age, let him become a fool, that
he may be wise. For the wisdom of this world is foolish-
ness with God; for it is written, "He entangles the wise
in their own craftiness." And again, "The Lord knows
the reasonings of the wise, that they are vain." Where-
fore, let no man boast in men; lor all things are yours:
whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come — all are yours;
and you are Christ's, and Christ is God's.

IV.' — So, then, let a man consider us as servants only of
Christ, and stewards of the secrets of God. JSTow, it is re-
quired in stewards, that every one be found faithfid. There-
fore, to me it is a very small matter that I be condemned by
you, or by human judgment, seeing I do not condemn my-
self. For I am conscious to myself of no fixult. However, I
am not by this justified; but he who judges me is the Lord.
Wherefore, do nut, before the time, pass any judgment, till
the Lord come; who both will bring to light the hidden
things of darkness, and lay open the counsels of the hearts;
and then praise shall be to every one from God. Now, these
things, brethren, I have figuratively applied to myself, and
Apollos, for your sakes, that by us you may learn not to es-
teem teachers above what has been written, that no one of
you may, on account of one teacher, be pufied up against
another. Besides, who makes you to differ? For what
have you which you did not receive? And now, if you did
receive it, why do you boast as not receiving it?

8. — Now you are filled! now you are become rich I you
have reigned without us! and I wish, indeed, you had reign-
ed, that we also might reign with you. For I think that
God has set Ibi-tli us, the Apostles, last, as persons appointed
to death; because we are made a spectacle to the woi'ld,
even to angels, and to men. We are fools on account of
Christ; but you are wise in Clnist: we are weak, but you
are strong: you are honored, but we are despised. To the

cn. y. I. cokti^thia:n's. 311

|)resent hour we both hunger, thirst, and are naked, and are
Ijuffeted, and have no certain dwelling place, and labor, work-
ing with our own hands: when reviled, we bless: when per-
secuted, we bear: when deliimed, we beseech: we are be-
come as the purgations of the world, the filth of all things
until now. I write not these things to shame you; but, as
my beloved children, I instruct you. For, though you have
ten thousand teachers in Christ, yet you have not many
fathers; for, to Christ Jesus, through the gospel, I have be-
gotten you. Wherefore, I beseech you, be imitators of me.
For this purpose I have sent to you Timothy, who is my be-
loved son, and faithful in the Lord: he will put you in mind
of my ways, which are in Chi-ist, even as I teach everywhere,
in every congregation. ]N^ow, some are pufied up, as if I
were not coming to you. But I will come to you soon, if
the Lord will, and shall know, not the speech of them who
are puifed up, but the power. For the Reign of God is not
in word, but in power. What do you incline? Shall I
come to you with a rod, or in love, and in the spirit of meek-
ness?

V. — It is generally reported that there is incest among
you; and such incest as is not even among the heathens —
that one has his father's wife. And you are puflfed up, and
have not rather bewailed, so that he who has done this work
might be taken from among you. Wherefore, I, indeed,
as absent in the body yet present in spirit, have already,
as present, judged him who committed this act. My sen-
tence is this: You, being assembled, my spirit also being
with you; in the name of the Lord Jesus Christ, with the
power of the Lord Jesus Christ, deliver this very person up
to Satan for the destruction of the flesh, that the spirit may
be saved in the day of the Lord Jesus. Your boasting is
not becoming. Do you not know, that a little leaven leav-
ens the whole mass? Cleanse out, therefore, the old leaven,
that you may be a new Imni), seeing you are without leaven;
lor even our passover, Christ is sacrificed for us. There-
fore, let us keep the feast, not with old leaven, neither with
the leaven of malice and wickedness: but with unleavened
sincerity and truth.

9. — I wrote you, in that epistle, not to associate with the
vicious; but I did not mean in general the fornicators of
this world, the avaricious, the rapacious, or the idolaters;
seeing, then, indeed, you must go out of the world.

1 1. — lint now I write to yon, if any one, called a brother,
be a loruicator, or a covetous i)erson, or an idolater, or u
reviier, or a drunkard, or an extortioner; not to associate, not

312 I. CORIi^THIANS. Cii. VI.

even to eat, with such a person. For what have I to do to
pronounce sentence on them also who are without? Do not
you judi>e them wlio are within? But them who are with-
out, God judges. Therefore, put away from among your-
selves the wicked person.

YI. — Dare any of you, having a matter against another,
be jiidged by the unrighteous, and not by the saints? Do
you not know that the saints are to judge the woiid? And
if the world is to .be judged by you, are you unworthy to
to decide your petty causes? Do you not know that we
are to judge messengers? Why not, then, things pertain-
ing to this life? If, then, you have the cognizance of such
matters, why do you set those to judge who are of no ac-
count in the congi-egation? For shame to you I say it! So,
then, there is not among you a wise man; not even one, who
shall be able to decide between his brethren! But brother
with brother is judged, and that by infidels! Now, there-
fore, indeed, there is plainly a fault in you, that you have
law-suits with one another. Why do you not rather bear
injury? Why do you not I'ather bear the being defrauded?
But you injure and defraud; and that, too, your own breth-
ren. Do you not know that the unrighteous shall not in-
herit the kingdtnn of God? Be not deceived: neither for-
nicators, nor idolaters, nor adulterers, nor catamites, nor
sodomites, nor thieves, nor misers, nor drunkards, noi' re-
vilers, nor extortioners, shall inherit the kingdom of God.
And such were some of you; but you are washed, but you
are sanctified, but you are justified, by the name of the Lord
Jesus, and by the Spirit of our God.

12. — All meats are lawful for me to eat, but all are not
pi'oper: all meats are lawful for me to eat; but I will not be
enslaved by any meat. Meats for the belly, and the belly
for meats; however, God will destroy both it and them.
Now, the body was not made for uncleanness, but for the
Lord, and the Lord for the body: and God has both raised
the Lord, and will raise up us by his own power. Do you
not know that your bodies are the members of Christ? Shall
I, then, take the members of Christ and make them the
members of a harlot? By no means. What! do you not
know that he who is strongly attached to a harlot is one
body? for he says, "The two shall be one flesh." But he,
who is strongly attached to the Lord, is one spirit. Flee
uncleanness. Eveiy sin which a man commits, is without
the body: but he who commits uncleaimess, sins against his
own body. What! do you not knew that your body is tbe
temple of the Holy Spirit, who is in you, whom you have

Cn. VII. I. C0KINTIIIA:N^S. 313

from God? Besides, you are not your own; for you are
bouyht with a price: therefore, with your body glorify God.

YII. — Xow, coiicerniiig- the things of whi-ch you wrote
me: It is good for a man not to marry a woman. Never-
theless, on account of uncleanness, let every man have a
wife of his oAvn, and let every woman have her own hus-
band. Let the husband fulfill his obligations to his wife:
and in like manner, also, the wife to tlie husband. The wile
has not the command of her own person, but the husband:
and in like manner, also, the husband has not the command
of his own person, but the wife. Deprive not one another,
unless, perhaps, by consent, for a time, that you may devote
yourselves to prayer; and do you come again together, that
Satan may not tempt you through your incontinency.

6. — But this which follows I speak as an advice, and not
as an injunction, that I wish all men to be as I myself am.
However, each has a proi)er gift fi-om God; one, indeed,
after this manner, and another after that. I -ay, to the un-
married men, and to the widows, it is good for them if they
can remain even as I do. Yet, if they can not live conti-
nently, let them mariy; for it is belter to many than to be
in [)ain. Now, those who have married I charge, (yet not
r, but the Lord;) let not a wife depart from her husband:
but if she even dt'i)art, let her remain unmarried, or be rec-
onciled to her husband; and a husband must not put away
his wile. But the rest I command, not the Lord; if any
brother have an inlidel wife, who hei'self is well pleased to
dwell with him, let him not put her away. And a woman
who has an infidel husband, who himself is well pleased to
dwell with her, let her not put him away. For tin; infidel
linsband is sandilied by the wife, and the infidel wife is
sanctified by the husband; otherwise, certainly your child-
ren were unclean; whereas, indeed, they are holy. ]Jut il"
the infidel depart, let him depart: the brother or the sister
is not in bondage with such; but God has called us to peace.
For how do you know, O wife! whether you shall save your
husband? And how do you know, O husbandl whether
yon shall save your wife? But as God has distributed to
every one, and as the Lord has called e\ cry one, so let him
walk; antl so, in all llic congregations., I ordain. Has any
cMcunicised one been called? Let him not be uncircum-
cised. Has any one i)een called in uncircumcision? ix-t
him not be circuniciseil. Circumcision is nothing, and uncir-
cumcision is nothing, but the keeping of the commandments
olCtod. Let eveiy one remain in ihe same calling in which
he was called. \\ ere you called, being a bondman? JJe not

314 I. CORI^THIAKS. Ch. VU.

careful to be made free. Yet, if you can be made free,
prefer it. For a bondman, who is called by the Lord, is
the Lord's freedman. In like manner, also, a freedman
who is called, is Christ's bondman. You were bought with
a price: become not the slaves of men. Brethren, in what
state each one was called, in that let him remain with God.

25. — ISTow, concerning- virgins, I have not a command-
ment of the Lord: but, I give my iudgment, as having- ob-
tained mei-cy of the Lord, to be faithful. I declare this, then,
to be good, on account of the present distress; namely, that
it is good for a man who is unmarried, to continue so. Are
you bound to a wife? seek not to be loosed. Are you loosed
from a wife? seek not a wife. And yet, if you marry, you
have not sinned; and if a virgin marry, she has not sinned:
nevertheless, affliction in the flesh such shall have; but I
spare you. JSTow, this I say, brethren, the time being short,
it remains that both they who have wives, should be as not
having wives; and they who weep, as not weeping; and
they who rejoice, as not rejoicing; and they who buy, as not
possessing; and they who use this world, as not abusing it:
for the- form of this world passes by. Besides, I would have
you without anxious care. The unmarried man anxiously
cares for the things of the Lord; how he shall please the
Lord. But he who is married, anxiously cares for the things
of the world; how he shall please his wife. There is the
like difference between the wife and the virgin. The unmar-
i-ied woman anxiously cai-es for the things of the Loi-d; that
she may be holy, both in body and spirit: but she who is
married, anxiously cares for the things of the woi-ld; how
she shall please her husband, l^ow, this I say, for your own
benefit; not with a view to lay a snare for you, but lor that
which is becoming, and best adapted to a steady, uninter-
rupted adherence to the Loi'd. But if any one thinks he
acts impi-operly toward his virgin, if she be above age, un-
married, and so needs to be married; let him do what she
inclines, he does not sin: let such marry. But he who stands
fii-m in his heart; not having- necessity, and has power con-
cerning his own will; and has determined this in his own
heart, to keep his virgin, does well. So, then, even he who
gives her in marriage, does well; but he who gives her not
in marriage, does better.

39. — A wife is bound, as long as her husband lives; but
if hei- husband be dead, she is at liberty to be man-ied to
whom she pleases; only in the Lord. But she is happier if
she continue as she is. This is my opinion; and I think J
have the Spirit of God.

Ch. Vm-IX. I. CORIXTIIIAJS'S. 315

VIII. — Xow, foiKenrm<^- things sncrificcd to idols, we
know, (for we all have knowledge. Knowledge puffs uj),
but love builds up. However, if any one is confident of
knowing anything-, he has known nothing, yet, as he ought
to know. But, if any one love God, the same is acknowl-
edged by him.)

4. — Concerning, then, the eating of things sacrificed lo
idols, we know that an idol is nothing in the world; and that
there is no other God but one. For though, indeed, there
are nominal gods, whether in heavf^n or on earth; (as, indeed,
there are many gods, and many lords;) yet, to us, there is
but one God, the Father; of whom all things are, and we
for him: and one Lord, Jesus Chi'ist; by whom all things
are, and we by him. However, this knowledge is not in al! :
for some, till this hour, in the conscience of the idol, eat it,
as a thing sacrificed to the idol; and their conscience, being-
weak, is defiled. But meat does not recommend us to God :
for neither, if we eat, are we the better; neither, if avc do not
eat, are we the worse. Nevertheless, take heed, lest, perhaps,
this liberty of yours become a stiuubling block to the weak.
For if any one see you, who have knowledge, at table in an
idol's temple, will not the conscience of him that is weak,
be encouraged to eat things sacrificed to idols? and through
this, yom- knowledge, shall the weak brother perish, lor
whom Christ died? And, by thus sinning- against the
brethi-en, and wounding- their weak conscience, you sin
against Christ. AVherefore, if meat make my brother slum-
ble, I will never eat flesh, lest I make my brother stumble.

IX. — Am I not an Apostle? Am I not a fi-eeman?
Have T not seen Jesus Christ, our Lord? Are not you my
work in the Lord? If to othei-s I am not an Apostle, yet,
to you, at least, I am ; ibr the seal of my apostleship, are you,
in the Lord. My answer to them who condemn me, is this:
Have we not liberty to eat, and to drink? Have we not
liberty to lead about a sister wife, as the other Apostles, and
the brethren of the Lord, and Cephas? Or, have I, only,
antl Bai-nabas, not liberty to Ibrbcar working? AVho, at any
time, serves in the wars, on his own charges? Who plants
a vineyard, and does not eat the li-uit of it? Or wlio [['{.'<.]>-
a flock, and does not eat of the milk of the flock? Do I
speak these things as a man? Or does not the law also suy
these things? For, in the law of Moses it is wiitten, "You
shall not muzzle the ox ti-eading out the corn." Does Ciod
lake care of oxen? Or, does he command this chiefly Ibr
our sakes? For onr sakes, cerlaiidy, it was written: be-
causo, he who i)lows, ought to |)low in hope; and he wlu"

316 I. COKmTHIANS. Cii. X

threshes, in hope, oi;ght to partake ol' his own hope. IT we
have sown for you spiritual things, is it a great matter if
we shall reap your carnal things? If others partake of this
authority over you, ought not we, rather? l^evertheless, we
have not used this power; but we bear all things, that we
may not give any hindrance to the gospel of Christ. Do you
not know that they who perform sacred offices, eat from the
temple? Do not they who wait at the altar share with the
altar? So also, the Lord has appointed them who announce
the gospel, to live by the gospel. But I have used none of
these 2)rivileges ; neither have I written these things that it
should be so done to me: I'or it were good ibr me rather to
die, than that any one should make my boasting void. For
when I declare the gospel, I have nothing to boast of; be-
cause necessity is laid upon me : yes, woe awaits me if I de-
clare not the gospel. Now, if I tlo this willingly, I ha\e a
reward; but, if against my will, still I am intrusted with
the stewardship. What, then, is my reward? that, when
declaring the gospel, 1 shall exhibit the gospel of Christ
without chai'ge, in order that I may not abuse my power in
the gospel. For, though I be a freeman, with respect to all;
I have made myself a servant to all, that I might gain the
more. So, to the Jews, I became as a Jew, that I might
gain the Jews: to those imder the law, (though not under
tlie law,) as under the law, that I might gain those under the
law: to those without law, as without law, (not being with-
out law to Cod, but under law to Christ,) that 1 might gain
those that are without law. To the weak, I became as weak,
that I might gain the weak. To all, I have become all things,
that, by all means, I might save some. N^ow, this I do for
the sake of the gospel, and that I may become a joint piir-
taker of its i-e wards. Do you not know that they who run
a race, all run, l)ut one only receives the prize? So run, that
you may lay hold on the prize. N^ow, every one who con-
tends is temperate in all things: they, indeed, that they may
receive a fading crown; but we, one that does not lade. I,
therefore, so run, as not out of view. So I fight, not as beat-
ing the air: but, I mortify my body, and keep it in subjec-
tion; lest, perhaps, having proclaimed to others, I myself
should not be accepted.

X. — Xow, I would not have you ignorant, brethren, that
our fathers were all under the cloud, and all passed through
the sea; anil all were immersed into Moses, in the cloud and
in the sea; and all did eat the same spiritual meat; and all
did di'ink the same si)iritual drink; (for they drank of the
spiritual rock, which foUowed them, and that rock was

Ch. X. I. COKINTIIIANS. 317

(Hii-ist.) Nevertheless, with the greater part of them, God
was not well pleased; lor they were cast down in the wilder-
ness. Xow, these thinys have become types to us, in order
that we should not he lusters alter evil things, even as they
lusted. Xcither be you idolaters, as some of them were; as
it is written, " The peojile sat down to eat and to drink, and
rose up to dance." Neither let us commit whoredom, as some
of them committed whoredom, and fell, in one day, twenty-
three thousand. Neither let us grievously tempt Christ, as
some of them tempted, and perished by serpents. Neither
murmur you, as even some of them murmured, and ])erished
by the destroyer. Now, all these things ha[)pened to them
as types; ancl are written for our admonition, on whom the
ends of the ages are come. "Wherelbre, let him Avho thinks
he stands, take heed, lest he fall. No trial has come upon
you but such as belongs to man; and God is taithful, who
will not suffer you to be tried above what you are able, but
will, with the trial, also make a way to escape, that you may
be able to Ix-ai'. Wherefore, my beloved, fly from idolatry.
I speak as to wise men; judge you what T say. The cu]) of
blessing, which we bless; is it not the joint participation of
the blood of Christ? The loal", which we break; is it not
the joint i)articipation of the body of Christ? Because there
is one loaf, we, the many, are one body: for we all partici-
pate of that one loaf. Look at Israel after the flesh. Are
not they, who eat of the sacrifices, joint partakers of the
altar? What, then, do I affirm? that an idol is anything,
or that an idol sacrifice is anything? No. But, that what
the hcatliens sacrifice, tliey sacrifice to demons, and not to
God. Now, I would not have you to become joint partakers
with the demons. You can not drink the cup of the Lord,
and the cup of demons: you can not partake of the table
of the Lord, and of the table of demons. Do we provoke
the Lord to jealousy? Are we sti'onger than he? All
things ai-e lawlul, but all are not expedient; all are lawful,
l)Ul all do not eilil'y. Let no one seek his own, but that of
his neighbor, cdtio.' Whatever is sold in the shaml)lcs, eat,
asking no cpiestion on account of conscience; " lor the earth
is the Lord's, and the fullness thereof." And if any of the
unbelievers invite you, and you incline to go, whatever is
set before you, eat; asking no cpiestion on account^ of con-
science. But if any one say to you. This is a thing sacri-
ficed to an idol; do not eat, on account of him who showed
it, and of conscience. Now, I say conscience, not your own,
but that of the other.

;?0. — But why is my liberty judged l)y another's con-

318 L COEIXTHIAI^S. Ch. XI,

science? But if, by favor, I be a partaker, why am I evil
spoken of, for that foi- which I give thanks?

31. — Whether, then, von eat or drink, or whatever you
do, do all to the glory of God. Be no occasion of stumb-
ling; neither to the Jews, nor to the Greeks, nor to the con-
gregation of God. Even as I please all men in all things;
not seeking ray OAvn advantage, but thrit of the many, that
XI. they may be saved. Become imitators of me, even
as I also am of Christ.

2. — Xow I praise you, brethi'en ; because, in all things,
you remember me, and hold last the traditions as T delivered
them to yon. But I would have yon know, that the head
of every man is Christ; and the head of the woman is the
man; and the head of Christ is (Jod. Eveiy man who
prays, or prophesies, having his head covered, dishonors his
head. And every woman who prays, or prophesies, with
her head uncovei'ed, dishonors her head. Besides, it is one
and the same, Avith being shaved. Wherefore, if a woman
be not vailed, even let her be shorn: but, if it be shame for
a woman to be shorn or shaved, let her be vailed. Xow,
man, indeed, ought not to cover the head, being the image
and glory of God, but woman is the glory of man. Besides
the man is not of the woman; but the woman is of the man.
And, also, the man was not created for the Avoman, but the wo-
man for the man. For this reason, ought the woman to have a
vail on her head, on account of the messengers. However,
neither is the man without the woman, nor the woman with-
out the man, in the Lord. Besides, as the woman is from
the man, so, also, the man is by the woman; but all fi'om
God. Judge in yourselves, is it decent that a woman pray
to God unvailed? Does not even nature itself teach you,
that if, indeed, a man have long- hair, it is a disgrace to himr
But if a woman ha\e long hair, it is a glory to her: for her
hair is given to her for a vail. However, il' any one resolve
to be contentious, we have no such custom; neithei' the con-
gregations of God.

17. — ]Now, in declaring this, that you come together, not
foi- the better, but lor the worse, I do not praise you. For,
first, indeed, I hear, that when you come togethei- in the con-
gregation, there are schisms among you; and I pai'tly be-
lieve it. For there must even be sects among you, that the
approved among you may be made manifest. But your com-
ing together into one place, is not to eat the Lord's supper.
For, in eating it, every one takes first his own supper; and
one, indeed, is hungry, and another is filled. What! have
you not hous(\s, to eat and to drink in? or, do you despise

Cii. XTI. T. CORmTIIIANS. 319

till' congTegatioii of God, and put to shame those who have
not? What sliall I say to you? Shall I pi-aise you? In
thi^, I prai-e you not.

23. — For I I'eceived from the Lord what, also, I delivered
to you; that the Loixl Jesus, in the night in which he was
betrayed, took a loaf; and, having given thanks, he broke it;
and said, Take, eat; this is my body, which is broken lor
you: do this in i-eniendu-ancc of me. In like manner, also,
the cup, after he had supped; saying, This cup is the new in-
stitution in my blood: do this, as oiten as you drink it, in
i-ciiicnibrance of me. For as olten as you eat this loaf, and
diink this cup, you openly publish the death of the Lord,
until he come. So, then, whosoever shall eat this loaf, and
di'ink this cuj) of the Lord unworthily, shall be guilty of the
body and blood of the Lord. But let a man examine him-
self, and then let him eat of the loaf, and drink of the cup.
For he who eats and drinks unworthily, eats and drinks
judgment to himself, not distinguishing the body of the
Lord. For this cause, many among you are weak and sick,
and a considerable number are fallen asleep. But if we
would judge ourselves, we should not be judged. Yet,
when we are judged by the Lord, we are corrected, that we
may not be condemned with the world. Wherefore, my
brethren, when you come together to eat, wait for each other.
And if any one hunger, let him eat at home, that you may
not come together for judgment. And the other things ]
will set in order when 1 come.

XII. — j^ow, concerning spiritual gifts, brethren, I would
not have you ignorant. You know that you were Gentiles,
led away to dumb idols, even as you ha]>pened to be led.
Wherefore, I inlbrm you, that no one, speaking by the Spirit
of God, pronoimces Jesus accursed; and, that no one can
declare Jesus Lord, except by the Holy Spirit. Xow, there
are diversities of gifts, but the same spirit. And there are
diversities of ministries, but the same Lord. And there are
diversities ol" operations, but it is the same God, who works
all in all. And to each is given this manifestation of the
Spirit, for the advantage of all. For to one, indeed, is given,
by the Spirit, the word of wisdom: and to another, the word
of knowledge, according to the same Spirit. And to an-
other, faith, by the same Spirit: and to another, the gifts of
healing, by the same Sjnrit: and to another, the operations
of powers: and to another, prophecy: and to another, dis-
cerning of spirits: and to anolliei', diverse kinds of foreign
tongues: and to another, (he interpretation of foreign tongues.
Now, all these does the one ami the same Spirit etfectively

320 I. CORINTlirANS. Ch. XTIl.

work; distributing to cac-h, respectively, as he pleases. *For,
as the body is one, although it have many meml>e]-s; and all
the members of that one body, being many, are one body,
so also is Christ. For, indeed, by one Spirit, we all have
been immersed into one body; whether Jews or Greeks,
whether slaves or freemen; and all have been made to drink
of one Spirit. Since, then, the body is not one member, but
many; if the foot shall say. Because I am not the hand, I
am not of the body; is it, for this, not of the body? And
if the ear shall say. Because I am not the eye, I am not of
the body; is it, for this, not of the body? If the whole body
were an eye, where were the hearing? If the whole were
hearing, where were the smelling? But, now, God has
placed the members, every one of them, in the body, ai? he
has pleased. Besides, if all were one member, where were
the body? But now, indeed, there are many members, but •
one body. Therefore, the eye can not say to the hand, I
have no need of you: nor, again, the head to the feet, I have
no need of you. IS^ay, those members of the body which
seem to be more feeble, are necessary. And those which we
think a;'e less honorable members of the body, around them
we throw more abundant honor; and so, our uncomely mem-
bers have more abundant comeliness. But, our comely mem-
bers have no need. However, God has tempered the body
together; having given to the member which wants it, more
abundant honor. That there may be no schism in the body;
but, that the membei's may have the very same anxious care,
one for another. So, whether one member suffer, all the
membei's sympathize; or, one member be honored, all the
members rejoice together. Now, you ai'c Chi-ist's body, and
members in particular. And these, indeed, God has placed
in the congregation: first, Apostles; secondly, prophets;
thirdly, teachers; next, powers; then, gilts of healing:
helpers, directors, kinds of foreign languages. Are all Apos-
tles? are all prophets? are all teachers? have all powers?
have all the gill of healing? do all speak in foreign lan-
guages? do all interpret? JSfow, ardently desii-e the best
gifts; and yet I show you a more excellent way.

XIII. — Though I could speak with the tongues of men,
and of angels, but have not love, I become as sounding brass,
or a noisy cymbal. And though I have pi'ophecy, anil know
all secrets, and all knowledge; and though I have all faith,
so as to remove mountains, but have not love, I am nothing.
And though I spend all my goods in feeding the pool-, and
though I deliver my body to be buined, but have not love,
T am nothing profited. Love sufi'ei's long, and is kind.

Ch. XrV. I. CORrXTlITANS. 321

Love envies not. Love does not vaunt ; is not pufled up;
does not behave itself unbecomingly; does not seek its own
thing's; is not exas])ei'ated; does not imagine evil ; does not
rejoice in iniquity, but greatly rejoices in the truth: covers
all things, believes all things, hopes all things, endures all
things. L(ne never fails: but, whether prophecies, they will
be out of use: or foreign languages, they shall cease: or
science, it shatl be abolished. For we know only in part,
and pro])hesy in [)art. But when perfection is come, then
what is in part will be done away. When I was a child, I
s])oke as a child, I conceived as a child, I reasoned as a
child. But when I became a man, I put away childish
things. For now we see through a glass obscurely; but
then, face to face: now, I know in part; but then, I shall
fully know, even as I am fully known. And now abide
faith, hope, love, these three: but the greatest of these is
love.

XIV. — Pursue love, and eai-nestly desire spiritual gifts;
but especially that you may i)ro])hesy. For he who speaks
in a Ibreign language, speaks not to men, but to God; lor
no one undci'stands him : nevertheless, by the Spirit he speaks
secrets. But he who prophesies, speaks to men lor edifica-
tion, and exhortation, and consolation, lie who sjjeaks in a
foreign language, edifies himself: but he who pi'ophesies,
edifies the ctnigivgation. 1 wish, indeed, that you all spoke
in Ibreign languages; but rather that you prophesied: for
greater is he who prophesies, than he who sj)eaks in foieign
languages, unless, indeed, he interpret, that the congiega-
tion may receive edification. Foi' now, brethren, if I should
come to you speaking in ibivign languages, what shall I
pi-ofit you, unless I shall speak to you intelligibly; either by
revelation, or by knowledge, or by prophecy, or by doctrine?
In like manner, things without life, giving sound; whether
pipe, or haip; unless they gi\ e a ditlerence to the notes, how
shall it be known what is pij'ed, or hari)ed? And, therelbre,
if the trumpet give an unintelligible sound, who will ijrejnire
himsell' Ibr battle? So, also, you, unless with the tongue
you give intelligible speech, how shall it be known what is
spoken? Tlieretore, you will be s])eaking to the aii'. There
are, perhaps, so many kinds of languages in the world, and
none of them is Avithout signification. Yet, if I do not know
the meaning of the language, I shall be to him who speaks,
a foreignei-; and he who speaks, will be a ibreigner to me.
Wherefore, you, also, since you are earnestly desiroiis ol
spiritual gifts, ^eek tiieiii, that you may abound lor the edifi-
21

322 I. COEIN^THIANS. Ch. XIV.

cation of the congregation. For which cause, let him whc
prays in a foreign language, pray that he may interpret
For if I pray in a foreign language, my spii'it prays; bul
my understanding is unfruitful. What, then, is to be done?
I will pray with the Spirit, but I will pray also with under-
standing: I will sing with the Spirit; but I will sing also
with understanding. Else, when you shall bless with ihe
spirit, how shall he who fills up the jjlace of the unlearned,
say the Amen to your thanksgiving, since he knows not
what you say? For you, indeed, give thanks well; but the
other is not edified. I give thanks to God, speaking in mor'j
foreign languages than all of you; yet, in the congregation,
I would rather speak five sentences with my meaning under-
stood, that I may instruct others, also, than ten thovisand
sentences in a foreign language. Brethren, be not childreii
in understanding; but in evil be children, and in understand-
ing be full grown men. In the law it is written, " Surely,
with other tongues, and with other lips, I will speak to this
people; yet not even then will they hearken to me, says the
Lord." So that foreign languages are for a sign; not to be-
lievers, but to unbelievers: but prophecy is for a sign; not
to unbelievers, but to believers. If, then, the whole congre-
gation be come together in one jjlace, and all speak in Ibr-
eign languages; and there come in unleai-ned persons, or un-
believers, will they not say that you are mad? But if all
prophesy, and there come in an unbeliever, or an unlearned
person, he is corrected by all, he is examined by ail; the
hidden things of his heart are made manil'est: and so, falling
on his face, he will worship God, publishing that God is
actually among you. What is it, then, brethren? When
you are come together, each of you has a psalm, has a dis-
course, has a foreign language, has a revelation, has an in-
terpretation! Let all things be done to edification. And
if any one speak in a foreign language, let it be by two, or
at most by three sentences, and separately; and let one in-
terpret. But if there be no intei-preter, let him be silent in
the congregation; yet let him speak to himself and to God.
Now, let two or three prophets si)eak, and let the others
judge. But, if to another, sitting by, anything be revealed,
let the first be silent. For you can all prophesy, one by one,
that all may learn, and all may be comlbrted. For the
spirits of the prophets are subject to the prophets. Besides,
God is not the author of conlusion, but of peace. As in
all the assemblies of the saints, let your women be silent in
the congregations: for it has not been permitted to them to
speak, but they must be in subjection; as the law also com-

Ch. XY. I. CORINTHIANS.

inands. And il' they wish to learn anything, let them ask
their own hnshands, at home: for it is an indecent thing for
women tt) speak in the congregation. AVliat! went the word
of God forth ii'om you? or did it come to you only? If
any one be really a prophet, or spiritual person, let him ac-
knowledge the things I write to you, that they are the coni-
mamlments of the Lord. And if any one be ignorant, let
him be ignorant. Wherefore, brethren, earnestly desire to
})i-ophesy ; and hinder not to speak in foi-eign languages. Let
all things be done decently and in order.

XV. — Now I declare to you, brethren, the glad tidings
which I announced to you; which, also, you have received,
and in which you stand. By which, also, you are saved, if
you retain those joyful tidings which I delivered to you; un-
less, indeed, you have believed to no purpose. For I deliv-
ered to you, among the first things, what also I received
first — that Christ died for our sins, according to the scrip-
tures; and that he was buried; and that he rose again the
third day, according- to the scriptures; and that he was seen
by Cephas, then by the twelve. After that, he was seen by
above five hundred brethren at once; of whom the greater
part remain to this present time, but some are fallen asleep.
After that, he was seen by James; then, by all the Apostles.
And, last of all he was seen by me, as by one born out of
due time. For I am the least of the Apostles; Avho am not
worthy to be called an Apostle, because I persecuted the
congregation of God. But, by the favor of God, I am what
I am: and his favor which was bestt)wed on me, was not
vain; for I have labored more abundantly than all of them;
yet not I, but the favor of God, which is with me. Well,
then, whether I or they, so Ave proclaim, and so you believed.
Now, if it be jjroclaimed that Christ was raised from the
dead, how is it that some among you say, that thei'e is no
resuri'cction of the dead? For if there be no resuri-ection
of the dead, neither has Christ been raised. And if Christ
has not been raised, vain, certainly, is our proclamation, and
vain, also, is your faith. Besides, we are ibund even false
witnesses concerning God : because we have witnessed, with
respect to God, that he raised Christ; whom he raised not,
if, indeed, the dead are not raised. And if the dead are not
raised, neither has Christ been raised. Farther, if Christ
has not been raised, your faith is useless; you are still in
your sins. Certainly, also, they who are fallen asleep in
Christ are i)erished. If in this life, only, we have ho})e in
Christ, we are, of all men, the most miserable.

20. — But now Christ is I'aised fi-om the dead, — the firb!

324 I. CORTJ^THIAKS. Ch. XV.

fruit of them who have fallen asleep. For since through a
man came death, through a man also comes the resurrection
of the dead. Therefore, as by Adam all die, so also by Christ
all shall be made alive. But everyone in his own rank:
Christ the first fruit; they that are Christ's, afterward, at
his coming'. Then comes the end, when he shall resign tlu'
kingdom to God, even the Father; when he shall have abol-
ished all government, and all authority, and power. For he
must reign till he has put all the enemies under his feet.
The last enemy. Death, shall be destroyed. For he has sub-
jected all things under his feet. Now when it says that all
things are subjected, it is manifest that he is excepted, who
has subjected all things to hiiu. l^ow, Avhen all things are
subjected to him, then even the Son himself shall be subjected
to him, who subjected all things to him, that God may be all
in all.

29. — Otherwise, what shall they do, who are immersed
for the dead, if the dead rise not at all? why then are they
immersed for them?

30. — And why do we endanger oiirselves every hour? 1
solemnly declare, by your rejoicing, which T also have in
Christ Jesus our Lord, that every day I die.

32. — If, after the manner of men, T have fought with
wild beasts at Ephesus, what is the advantage to me, if the
dead rise not? Let us eat and drink, for to-morrow we die.
Be not deceived: evil communications corrupt good man-
ners. Awake up as you ought, and sin not; for some <>f
you have not the knowledge of God. For shame to you, 1
say it.

35. — But some one will say, How can the dead be raised
up? and with what kind of body do they come? Simple-
ton! what you sow is not made alive, except it die. And as
to what you sow, you do not sow the body which shall be
produced, but the naked grain; it may be of wheat, or of
any other kind: but God gives it a body, as it has please<l
him; and to each of the seeds, its proper body. All flesh is
not the same flesh: but there is, indeed, one flesh of men,
and another of beasts, and another of fishes, and another of
fowls. And there are bodies celestial, and bodies terrestrial :
but difierent, indeed, is the glory of the celestial, and that
of the terrestrial. The glory of the sun is one, and the glory
of the moon another, and the glory of the stai's another:
moreover, star excels star in glory. Just so is the resiu-rec-
tion of the dead. 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 an

Cii. XYT. T. CORINTHTAI^S. 325

animal body — it is raised a spiritual body. There is an an-
imal body, and there is a spiritual body. For thns it is
written. " The first man, Adam, was made a living sonl — the
last Adam, a vivifying spirit." However, that was not first,
which is spiritual; but that which is animal, and then that
which is spiritual. The first man, from the earth, Avas eai'thy ;
the second man is the Lord from heaven. As loas the earthy,
so also are the earthy; and as is the heavenly, such also shall
he the heavenly. For, as we have borne the image of the
earthy, we shall also bear the image of the heavenly. And
this I affirm, brethren, that flesh and blood can not inherit
the kingdom of God; neither can corruption inherit incor-
ruption. Behold, I tell you a secret: we shall not, indeed,
all die; but we shall all be changed; in a moment, in the
twinkling- of an eye, at the last ti-umpet; for it shall sound,
and then the dead shall be raised incorruptible; and we shall
De changed. For this coiTuptible body, must put on incor-
ruption; and this mortal body must put on immortality,
i^ow, when this corruptible body shall have put on incor-
ruption, and this mortal body shall have put on immortality,
then that saying of scripture shall be accomplished, "Death
is swallowed u[) forever." Death! where is thy sting?
Hades! where is thy victory? For the sting of death is sin,
and the strength of sin is the law. ISTow thanks be to God,
who gives us the victory through our Lord Jesus Chi-ist.
Wherefore, my beloved brethren, be stable, unmoved;
abounding in the woi'k of the Lord at all times, knowing that
your labor is not vain in the Lord.

XVI. — ^ow, concerning the collection, which is for the
saints; as I ordered the congregations of Galatia, so also do
you. On the first day of every week, let each of you lay
somewhat by itself, according as he may have prospered,
putting it into the treasury; that when I come, there may be
then no collections. And when I come, whomsoever you
shall ainirove by letters, them I will send to carry your gift
to Jerusalem. Or, if it be ])roper that even I should go, they
shall go with me. Now, I will come to you, when 1 have
passed through Macedonia, (for I do pass through Macedo-
Qia;) and, perhaps, I shall abide, and even winter with you,
that you may send me forward, whithersoever I may go.
F(^r I will not now see you in passing; but I hope to remain
with you some time, if the Lord permit. However, I shall
remain at Ephesus till Pentecost. For a great and effectual
door is opcnc-d to me, yet tlu're arc many oi)posers. Now,
if Timothy be come, take care that he be among you with-
out feai"; for he works even as T do, the work of the Lord.

326 I. CORINTHIANS. Cii. X^/I.

Wherefore, let no one despise him; but send him forward
in peace, that he may come to me; for I expect him with the
bi-ethren. And with rehition to our brother Apollos, I en-
treated him much to go to you with the brethren; but his
inclination was not at all to go now, but he will go when he
shall find a convenient season. Watch; stand fast in the
laith: acquit yourselves like men; be strong. Let all things
be done with love. You know the family of Stephanus,
that it is the first fruit of Achaia, and that they have devoted
themselves to the ministry for the saints. I entreat you,
therefore, brethren, that you submit yoiu'selves to such, and
to every joint worker and laborer. I am glad of the coming
of Stephanus, and Fortunatus, and Achaicus; for they have
supjilied your deficiency, and have refreshed my spirit and
yours; wherefoi-e, acknowledge such persons. The congre-
gations of Asia salute you. Aquila and Priscilla salute you
much in the Lord, with the congregation which is in their
house. All the brethren salute you. Salute one another
with a holy kiss. The salutation af Paul with my own hand.
If any one love not the Lord Jesus Christ, he shall be ac-
cursed when the Lord comes. The lavor of our Lord Jesus
Christ be with you. My love be with you all in Christ Jesus.
Amen.

Ch. I. II. CORINTHIANS. 327

THE

SECOND EPISTLE

PAUL, THE APOSTLE,

TO THE

CORINTHIANS,

[WRITTEN FROM MACEDONIA, A.D. 57.]

I. — PAUL, an Apostle of Jesus Christ, by the will of
(rod, and Timothy, the brother, to the congregation of God
which is in Corinth, together with all the saints who are in
all Achaia: Favor to you, and i)eace from God our Father,
and from the Lord Jesus Christ.

3. — Blessed be the God and Father of our Lord Jesus
Christ, the Father of tender mercies, and the God of all con-
solation! who comforts us in all our affliction, that we may
be able to comlbrt tht'in who are in any affliction, by the con-
solation with which we ourselves are comforted of God. For
as the sufferings lor Chi-ist abound in us, so, also, our conso-
lation abounds through Chi-ist. Now, whether we are af-
flicted, it is for your comfort and salvation; or whether we
are comforted, it is lor your comlbrt, which is effected by en-
during the same sufferings which we also suffer. And our
hope of yon is steadfast, knowing that, as you are partakers
of the sufferings, so sJiaU you be also of the comfort.
Wherefore, bi'ethren, we would not have you ignorant con-
cerning our affliction, which happened to us in Asia; that
we were exceedingly pressed al)ove our strength, insomuch
that we despaired even of life. Nay, more, we ourselves
had the sentence ol' dealh in ourselves, that we might not
trust in ourselves, but in God, who raises the dead; who de-
li vei'ed us from so great a death, and does deliver; in whom
we trust that he will yet deliver us; you, also, laboring to-
gether in i)rayer for us, that the gilt to us from many jier-
sons, may, by many, be acknowledged with thanksgiving
for us. For this is our glorying — the testimony of our con-

328 II. CORI^THIAIS^S. Ch. 1 1.

Bcieiice, that with godly simplicity and sincerity, (not with
fleshly wisdom, bnt by the favor of God,) we have behaved
ourselves in the world, and mure abundantly among- you.
Foi- we write no other things to you than what you read, and
also acknowledge; and I hope that you will acknowledge,
even to the end; seeing, indeed, you have acknowledged us
in part, that we are your boasting, even as you also are ouis,
in the day of the Lord Jesus. And in this persuasion I pur-
posed to come to you first, that you might have a second
gift; and from you to pass through into Macedonia, and ii'om
Macedonia to come again to you, and by you to be sent for-
ward into Judea. Having, then, purposed this, did I, in-
deed, use levity? or the things which I purpose, do I pur-
pose according to the flesh ; so that with me there should be
yes, yes, and no, no? But as God is faithful, certainly our
word which was to you, Avas not yes and no. For the Son
of God, Jesus Chi'ist, who was proclaimed to you by us,
even by me and Sylvanus, and Timothy, was not yes and no;
but in him was yes. And whatever promises are of God,
wei'e through him yes, and through him amen, to the glory
of God, by us. Now, he who establishes us with you in
Christ, and who has anointed us, is God: who has also
sealed us, and given us the earnest of the Spirit in our
hearts. Moreover, I call on God. as a witness against my
soul, that to spare you, I have not as yet come to Corinth.
IS^ot that we lord it over youi- laith, but we are joint pro-
moters of your joy: for by the faith you stand.

II. — Besides, I determined this with myself, not to come
again to you with sorrow. For if I should make you sorry,
who then is he that could make me glad, unless the same
who is made sorry by me? Wherelbre, I wrote to you this
very tiling, that, coming, I might not have sorrow from them
in whom I ought to rejoice; being lirmly persuaded concern-
ing you all, that my joy is the joy of you all. For out of
much afiiiction and disti-ess of heart, I wrote to you with
many tears; not that you might be made sorry, but that you
might know the love which I have most abundantly toward
you. Now, if a certain person has grieved me, he has not
grieved me except by a part of you, that I may not lay a
load on you all. Sufficient for such a one is this punish-
ment, which was inflicted by the majority. So that, on tlie
other hand, you ought more williiigl}' to forgive and comfort
him, lest such a one should be swallowed up by excessive
grief Wherefore, I beseech you to confirm your love to
him. For to this end, also, I wrote, that I might know the
proof of you, whether you be obedient in all things. Now,

Cii. III. 11. COKINTHIAIfS. 329

to whom you Ibi-give anything, I also Ibi'give : and oven I,
if I have now forgiven anything, to whom T forgave it, for
your sakes I forgave it, in the person of Christ: that we
may not be overreached by Satan; tbr we are not ignorant
of his devices.

12. — Moieover, when I came to Tioas, in order to de-
chn-e the gospi'l of Christ, and a door was opened to me by
the Lord; I had no rest in my spirit, because I found not
Titus, my bi'other: therelbre, bidding them farewell, I went
away into Macedonia, ^ow, thanks be to God, who at all
times causes us to triumph in Christ; and who, by us, dif-
fuses the odor of the knowledge of him in every j)lace: for
we are, tln-ough God, a ii'agrant odor of Christ, among the
saved and among the desti-oyed. To these, indeed, we are
the odor of death, ending in death; but to the others, the
odor of liie, ending in life: and who is competent to these
things? However, we are not like many who adulterate
the word of God : but really from sincerity, yes, I'eally from
God, in the sight of God, we speak in Christ.

III. — Must we begin again to commend ourselves? or
need we, as some, letters of recommendation to you, or let-
ters of recommendation Irom you? You are our letter,
written on our hearts, known and read of all men. For
you are plainly declared Christ's letter, ministered by us,
written, not with ink, but with the Spirit of the living God;
not on tables of stone, but on fleshly tables of the heart.
Xow we haxe such confidence thi-ough Christ, toward God;
not that we are competent by ourselves to reckon any-
thing as from oui-selves: but our competency is from God,
who has made us ccmipetent ministers of a new institution;
not of letter, but of spirit: lor the letter kills; but the spirit
makes alive. For if the ministration of death in letters en-
gra\ed on stone was with glory, so that the children of Is-
rael could not steadfastly behold the face of Moses, because
of the glory of his face, which was to be abolished; how
much rather shall not the ministration of the Spirit be with
glory? For il' the ministration of condenniation was glo-
rious, much more does the ministration of justification
abound in glory. For, indeed, that which was gloi-ified, was
not glorified, in this respect, by reason of the transcendent
gloiy. For if f hat which is abolished was with glory, much
more that wliicii continues, is with glory. Having, there-
fore, such coniiilence, we use great plainness of speech; and
not as jNIoses, who put a vail U[)on his face, that the children
of fsracl might not steadfastly look to the end of that which
is abolished. Indeed, lluir iiiiiids were blinded: lor, till this

330 II. CORINTHIANS. Ch. IY.

day, the same vail remains in the reading of the Old Insti-
tution; it not being- discovered that it is abolished in Christ.
Moreover, till this day, wht-n Closes is read, the vail lies
npon their heart. But when it shall turn to the Lord, the
vail shall be taken from ai'ound it. Now, the Lord is the
Spirit; and where the Spirit of the Lord is, there is Iree-
dom. And we all, with unvailed face, beholding, as in a
mirror, the glory of the Lord; are transformed into the same
image, from glory to glory, as by the Lord, the Spirit.

IV. — Wherefore, having this ministry, as Ave have re-
ceived mercy, we do not lalter; but \vd\e commanded away
the hidden things of shame, not walking in craftiness, noi
handling the word of God deceitfully; but by the manil'est-
ation of the truth, commending oui'selves to every man's
conscience in the sight of God. If then, indeed, oiu- gospel
be vailed, it is vailed among the destroyed; among whom
the god of this world has blinded the minds of the unbeliev-
ing, lest the light of the gospel of the glory of Christ, who
is the image of God, might shine into them. Now, we do
not preach ourselves, but Christ Jesus the Lord; and our-
selves -yoin' servants, for Jesus' sake. For God, who com-
manded light to shine out of darkness, has shined into our
hearts, to give the light of the knowledge of the glory of
God in the face of Jesus Christ.

7. — But vve have this treasure in earthen vessels, that
the excellency of the power might be of Go.d, and not of us.
We are pressed on every side, but not straitened; perplexed,
but not in despair; persecuted, but not utterly forsaken;
cast down, but not destroyed. At all times carrying about
in the body, the putting to death of Jesus, that the life also
of Jesus may be manifested in our body. For we who live
ai"e always exposed to death for the sake of Jesus, that the
life also of Jesus may be manifested in our mortal flesh.
So that death works in us, but life in you. Yet, having the
same spirit of faith, according to what is written, " I be-
lieved, therefore I have spoken;" we, also, believe, and
therefore speak; knowing that he who raised up the Lord
Jesus, will raise us up, also, by Jesus, and will present us
with you. Foi" all these things ai'c for your sakes; that the
favor which has abounded to many, may, through the thanks-
giving of the greater number, redound to the glory of God.
Wherefore, we do not faint; but, though, indeed, our out-
ward man is impaired, yet the inward man is renewed, day
by day. Foi- our momentary light afflictions work out for
us an eternal weight of gloi-y, great beyond expression;
while we are aiming, not at things seen, but at things un-

Oh. V. II. CORINTHIANS. 331

neen: lor the things seen are temporal, but the things un-
\^. seen are ctei'nal. For we know that if the earthy

house of this our tabernacle were dissolved, we have a build-
ing of God, a house not made with hands, everlasting, in
the heavens. For, indeed, in this we groan, earnestly de-
siring to be invested with our heavenly mansion. And
surely, being thus invested, we shall not be found naked.
For, indeed, we that are in this tabernacle do groan, being
Imi'dened: not that we desire to be divested, but invested:
that mortality may be swallowed up by life. Now he who
has wrougiit us up to this very desire, is God, who has also
given us the earnest of the Spirit. We are, therefore, al-
ways courageous; knowing that while at home in the body,
we are absent from the Loi'd: (for we walk by faith, not by
sight.) We ai'c coui'ageous, indeed, and desirous rather to
be absent irom the body, and to be present with the Loi'd.
Therelbre, also, we strive earnestly, whether at home, or from
home, to be acceptable to him. For we must all appear be-
Ibre the tribunal of Christ, that every one may receive the
things done in the body, according to what he has done,
whether good or evil. Knowing, therefore, the terror of the
Lord, we persuade men; and are made manifest to God:
and, I trust, are made manifest also to your consciences.
However, we do not again connnend ourselves to you, but
only give you occasion of boasting concerning us, that you
may have an answer to them who boast in appearance, not
in lieart. Ff)r, whether we be beside ourselves, it is for
God; or whether we be sober, it is lor you. For the love
of Christ constrains us, having judged thus — that if one
has died for all, certainly all have died; and that he has
died for all, that they who live should no longer live to
themselves, but to him who has died and rose again for
them.

16. — So that we, from this time forth, respect no man on
account of the flesh : and even if we have esteemed Christ
on account of the flesh, yet now we esteem him Jio more on
that account. For, if any one be in Christ, he is a new
creature; old things have passed away; behold, all things
have become new! And all these things of God, who has
reconciled us to himself through Jesus Christ, and has given
t(j us the ministry of the reconciliation — namely, that God
was, by Christ, reconciling the world to himsell', not counting
to them their trespasses, and has committed to us the woiii
ol" the reconciliation. We, therelbre, execute the olllce of
ambassadors lor Christ, as of (iod beseeching you by us;
we pray you, in behalf of Christ, be reconciled to God.

832 11. CORUN TlIIAlSrS. Ch. YI-YII.

For he has made him, who knew no sin, a sin-offering
for us; that we might become the justified of God, by him.
VI. We, then, as fellow-laborers, also beseech you not to
receive the favor of God in vain; (lor he says, "In an ac-
cepted season I have hearkened to you; and in a day of
salvation I have helped you." Behold, now is a highly ac-
cepted season; behold, now is a day of salvation:) giving
no cause of offense in anything, that the ministiy be not
blamed. But by everything approving ourselves as minis-
ters of God, by much patience, by oppressions, by necessi-
ties, by distresses, by stripes, by imprisonments, by tumults,
by laboi's, by watehings, by lastings; by purity, by knowl-
edge, by long-suffering, by goodness, by a holy spirit, by
love unfeigned; by the word of truth, by the power of God,
through the armor of righteousness of the right hand and
of the left; through honor and dishonor, through bad fame
and good fame; as deceivers, yet true; as unknown, yet
well known; as dying, yet, behold, we live; as chastised,
yet not killed; as sorrowing, yet always rejoicing; as poor,
yet making many rich; as having nothing, yet possessing
all thing's.

11. — Coi-inthiansl our mouth is open to you, our heart is
enlarged. You are not straitened in us, but you are strait-
ened in your own bowels. I^ow, in return, (I speak as to
children,) be you also enlai-ged. Be not unequally yoked
with unbelievers; for what lellowship has righteousness with
unrighteousness? and what communion has light with dark-
ness? what concord has Christ with Belial? or what por-
tion has a believer with an unbeliever? And what agree-
ment has the temple of God with idols? for you are the
temple of the living God; as God has said, "Assin-edly I
will dwell among them, and walk among them; and I will
be their God, and they shall be to me a people. Where lore,
come out from among them, and be separated, says the Lord,
and touch no unclean person; and I will receive you; and 1
will be to you a Father, and you shall be to me sons and
daughters says the Lord Almighty."

yil. — Wherefore, having these promises, beloved, let us
cleanse ourselves from all pollution of flesh and spirit; per-
lecting holiness in the fear of God. Keceive us cordially.
We have injured no one; we have corrupted no one; we
have defrauded no one. I speak not this to condemn you;
Ibr I have said before, that you are in our hearts, to die and
live witii yon.

4, — Great is my freedom of sj)eech to you; gi-eat is ray
boasting concerning you: I am filled with consolation, I

Oh. YIIL 11. CORINTHIANS. H33

exceedingly ubound in joy in ail oin' aflBiction. For when we
were come into Macedonia, our flesh had no rest, but we wei'e
distressed on every side: without were ii<;'htin<>s — within were
tears. Nevertheless, God, who eonilbrts them who ai'e cast
down, comlbrted us by the coming- of Titus — (not, indeed,
by his euming only; but more esj)ecially by the consolation
with which he was comlbrted by you) — when he told us your
earnest desire, your lamentation, your zeal lor me; so that I
ivjoiced the more. There Ibi-e, though I made you soriy by
the letter, I do not repent, though I did repent; lor I per-
ceive that that letter, though suitable to the occasion, made
you sorry. I now rejoice; not that you wei'e made sorry,
but that your sorrow produced I'dbrmation: lor you wei'c
made to sorrow in a godly manner, that you might be in-
jured by us in nothing. For godly sorrow produces a relbr-
mation to salvation, never to be repented ol'; but the sorrow
of the world produces death. Behold, now, this very thing —
your being made sorry with a godly sori-ow — what carel'ul-
ness it wrought in you; yes, what clearing of youi'selves;
yes, what indignation; yes, what fear; yes, what earnest de-
sire; yes, what zeal; yes, what revenge! Upon the whole,
you have ^howed yourselves to be pure in this matter. And,
indeed, though I wrote to you, it was not for his sake who
did the wrong, nor for his sake who suffered it; but rathei",
that our care for you, in the presence of God, might be man-
ifested to you. For this reason, we were comforted in youi
comfort: yes, we i-ejoiced the more exceedingly lor the joy
of Titus, because his spirit was refreshed by j^ou all. That
if I have boasted anything to him concerning you, I am not
ashamed: for, as we have spoken all things to you in truth,
so, also, our boasting to Titus is vei'ified. And his tender
affection is more abundant toward you, while he remembers
the obedience (jf you all, and how you received him with
fear and trend)ling. 1 rejoice that I have confidence in you
in everything.

VIII. — Moreover, brethi-en, we make known to you the
charity of God, which is given by the congi'cgations of
Macedonia; that in a great trial of afliietion, the abundance
of their joy, and their extreme poverty, sui)erabounded to
the riches of their liberality: that to their power, (I bear
witness,) yes. beyond their power, they were willing of them-
sehcs; with much entreaty requesting us to accept the
charity and the participation of the service, which is for the
saints. Yes, beyond our t'xpectations; for they fii'st gave
themselves to the Lord, and to us through the will of God.
This moved us to entreat Titus, that as he had Ibrnieily be-

H34: II. COinXTIITANS. Ch. IX,

gun, so he would also finish the same charitj <iniony yon
likewise. N^ow as you abound in every gift, (in faith, and
speech, and knowledge, and all diligence, and in your love
to us,) I wish that you may abound in this gift also. I sjjcak
not this as an injunction, but on account of the diligence of
others, and to prove the sincerity of your love. (For you
know the charity of our Lord Jesus (~'hrist, that though
he was rich, yet for your sake he became poor; that you,
through his poverty, might be rich.) And in this I give my
opinion, that this is profitable lor you, who have tbrmerly
begun, not only to do, but also to be willing- since the last
year.

11. — At present, therefore, finish the doing of it; that as
there was a I'eadiness to will; so also let there be to finish,
according- to your ability. For if there be a willing mind,
acc(jrding to what a person has, he is accepted; and not ac-
cording to what he has not. However, / mean not thai
others should be eased and you distressed; but on account
of equality, that now your abundance maf/ be a sii^q^ly t'oY
their want; that again, their abundance mai/ be a siqjply for
your wont; that there may be an equality. As it is written,
" He who gathered much, had nothing- over; and he who gath-
ered little, had no lack." Now thanks be to God, who has
put the same earnest care concerning you, into the heart of
Titus. For he, indeed, received an exhortation; but from
his great earnestness, was going to you of his own accord.
And with him we have sent the bi'other, whose praise in the
gospel is throughout all the congregations. And not only
so, but who was also chosen l)y the congregations our fel-
low-traveler, with this charity, which is ministered by us,
to the gloi-y of the Lord himself, and of your readiness:
using this precaution, that none may blame us in the distri ■
bution of this abundance; premeditating things comely, not
only in the sight of the Lord, but also in the sight of men.
And we have sent with them our brother, whom we have of-
tentimes found diligent in many things; but now much more
diligent, from the great confidence which' he has in you. If
any mqaire concerning Titus, he is my partnei' and fellow-
laljorer for you; or if our brethren be inquired of, they ai'e
Apostles of cono-regations, and a glory of Christ. Where-
Ibre, the proof ot your love, and of our boasting concerning
you, display before them, and before the face of the congi-e-
gations.

IX. — But, indeed, concerning the ministry which is for
the saints, it is superfluous for me to write to you. For I
know your willingness: of which I boasted on your behalf,

(H. X. 11. CORINTH I Aiq^S. 3'ih

to the Macedonians, that Achaia was prepared since the lai^t
year; and your zeal has stirred up the nniltitiide. Yet I ha\ o
sent the brethren, that onr boast iiin' concerning you, may
not be rendered false in this pai'ticular: but that as I said
you may be prepared. Lest, perhaps, if the Macedonians
come with me, and find you unjirepared, we (that we saj'
not you) should be j)ut to shame by this confidence. There-
fore, I thought it necessary to entreat the brethren, that
they would go before to yon, and coin])letc beforehand your
formerly announced bounty; that the same might be thus
ready as a gift, and not as a thing extorted. Now this I
say, he who sows sparingly, shall reap s[)aringly; and he
wiio sows bountifully, shall reap bou-ntifully. Every one
according as he has piu'posed in his heart, ought to give;
not with regret, nor by constraint; ibr God loves a cheerful
giver. And God is able to make every blessing abound to
you; that in everything, always having all sufficiency, you
may abound in every good work. As it is written, "He
has dispersed, he has given to the ])oor: his righteousness
remains Ibrever."

10. — Xow, may he who sui^plies seed to the sower, and
bread i()r food, supply and multiply your seed sown, and
increase the pi-oducts of your righteousness. That you may
be enriched in everything, lor all liberality, which produces,
through us, thanksgiving to God. For the ministiy of this
pul)Iic service, not only fills up completely the wants of the
saints; but also abounds in many thanksgivings to God.
They, through the proof of this ministry, glorilying God
lor your avowed subjection to the gospel of Christ; and for
the liberality of your contribution tor them, and for all; and
for their prayer for you, who ardently love you, on account
of the exceeding favor of God bestowed on you. Now,
thanks to God for his unspeakable gilt.

X. — Now, I (the same Paid who, when i)rcsent, indeed,
am hunil)le among you; but when absent, am Ijold towai'd
you,) lK:seech 3'ou, by the mildness and clemency of Christ.
And I request that, when present I may not be bold with
that confidence witli which T conclmle to l)c liold against
some, who conclude us to be really persons who walk accord-
ing to the flesh. For though we walk in the llesh, we do
not war according to the flesh; (for the wi'apons of oin* war-
fare are not Hcslily, but exceeding powerful Ibr the over-
turning of strongholds;) overturning reasonings, and every
hii^li thing raised U[) against the knowledge of God; and
leading captive every tliou^ht to the ol)e(lieni'e of Christ;
and are preimicil lo puni-b all disobedience, when your

:^36 n. coriistthia:n^s. Ch. xi.

obedience is completed. Do you look on things according
to appearance? If any one is confident in himself that he
is Christ's, let him, on the other hand, reason this from him-
self, that as he is Christ's, so, also, are we. And, therefore,
I should not be ashamed, if I should boast somewhat moi'c
of our power, which the Lord has given us for your edifica-
tion, and not for your desti'uction. That I may not seem as
if I would terrify you by letters; (for his letters, says one,
are indeed Aveighty and sti'ong; but his bodily presence weak,
and his speech contemptible;) let such a one conclude this,
that such as we are in speech by letters, when absent, the
same, also, when present, we will be in deed. But we dare
not I'ank and compare ourselves with some who commend
themselves: however, they, among themselves, measuring
themselves, and comparing themselves with themselves, do
not understand themselves. Further, we will not boast of
things not measured according to the line of measure, which
the God of measure has allotted to us, to reach even to you.
For we do not stretch ourselves beyond our line, as not
reaching to you; (but we are come as far as to you also, in
the gospel of Christ.) We do not boast of things not meas-
ured, that is, of other men's labors; but we have hope when
your faith is increased, to be by you abundantly enlarged
with respect to our line; to declare the gospel in Ihe regions
beyond you; and not in another man's line, to boast of things
already prepared. He, then, who boasts, let him boast in the
Lord. For not he who commends himself is approved; l)ut
whom the Lord commends.

XL — I wish you would bear with me a little in my fool-
ishness: yes, indeed, bear with me: for I am jealous of you
with a godly jealousy; because I have espoused you to one
husband, that I might present you a chaste virgin to Christ.
But I am afraid that, by some means, as the serpent be-
guiled Eve by his subtlety, so your minds should be cor-
rnpted from the simplicity due to Christ. Foi-, il", indeed,
he who has come preaches anothei- J-esiis whom we have not
preached; or, if you receive another Spirit which yon have
not received; or another gospel which you have not em-
braced; you might justly bear with him. For I i-eckon my-
self to have come nothing short of the very chief of the
Apostles. And even though I be rude in speech, yet not in
knowledge: but upon the whole, we have been made mani-
fest to you in all things. Have I committed an ofiense in
humbling myself, that you might be exalted ; because I have
preached to you the gospel of God freely? I robbed other
congregations, taking wages of them to do you service; for

Ch. XI. 11. COEI^THIANS. 337

being present with you, and in want, we were burdensome
to no one; but what I wanted, the bi'ethren from Macedonia
supplied: and in everything I Iiave kept, and will keep my-
self from being- burdensome to you. Is the truth in me?
then this my boasting- shall not be prevented in the regions
of Achaia. For what reason? because I do not love you?
God knows. But what I do, that I will do, that I may cut
off opportunity from them who desire opportunity; that in
what they boast, tliey may be ibund even as we. For such
are false Apostles, deceittul workmen, transforming them-
selves into Apostles of Christ. And no wonder; for Satan
himself transforms liimself into an angel of light. There-
fore, it is no great wonder if his ministers also transform
themselves as ministers of righteousness: whose end shall
be according to their works. Moreover, I say, let no one
think me a fool; but, if otherwise, at least, as a fool, bear
with me, that I also may boast a little. What T speak in
this confident boasting, I do not speak according to the Lord;
but as in fo(;lishncss. Seeing many boast according to the
flesh, I also will boast. For, being wise, you bear with fools
cheerfully. For il" one enslave you, you bear it; if one de-
vour you, if one take your goods, if one exalt himself, if one
strike you on the face — I speak of reproach, as, that we are
weak. But, in whatever any one is bold, (I speak foolishly,)
I am bold also. Are they Hebrews? so am I. Are they Is-
raelites? so am I. Are they the seed of Abraham? so am I.
Are they ministers of Christ? (I speak as a fool,) I am above
them: in labors more abundant, in stripes above measure,
in prisons more frequently, in deaths often; of the Jews,
five times I received forty stri[)es, save one: thrice I was
beaten with rods, once I was stoned, thrice I was sliip-
wrccked: I have spent a night and a day in the deej). In
journeys often, in dangers from rivers, in dangers ii-om rob-
bers, in dangers from my countrymen, in dangers from the
heathens, in dangei's in the city, in dangers in the wilder-
ness, in dangers at sea, in dangers among false brethren. In
labor and toil; in watchings often; in huiigei' and thirst; in
fastings often'; in cold and nakedness. Besides these
troubles fi'om without, that which is my daily pressure, the
anxious care of all the congregations. Who is weak, and I
am not weak? Who is made to stundjle, and I do not burn?
If I must boast, I will boast of the tilings wl)ich relate to
my weakness. The God and Father of our Lord Jesus.
Christ, who is blessed for ever, knows that I do not lie. In
Damascus, the governor under King Aretas, intending to
22

338 11. COKmTHlANS. Ch. Xll.

apprehend me, guarded the city of the Damascenes; but I
was let down in a basket, through a window in the wal'.,
and escaped his hands.

XII. — To boast, indeed, is not profitable to me; yet I
will proceed to visions and revelations of the Loi'd. I knew
a man in Christ fourteen years ago, (whether in the body,
or out of the body, I do not know ; God knows :) such a one
suddenly conveyed away to the third heaven. Indeed, I
knew such a man; (whether in the body, or out of the body,
I do not know:) that he was suddenly conveyed away into
paradise, and heard unspeakable things, which are not law-
I'ul for man to utter. Concerning such a one I will boast;
but concerning myself I will not boast, except of my weak-
nesses. Yet if I should incline to boast, I shall not be a
fool; for I will speak the truth: but I forbear, lest any one
should think concerning me, above what he sees me to be,
or what he hears from me. Indeed, that I might not be ex-
alted above measure by the transcendency of the revela-
tions, there was given to me a thorn in the flesh, a messen-
ger of Satan to bufiet me, lest I should be exalted above
measui'e. Concerning this, I besought the Lord thrice, that
it might depart from me. But he said to me. My favor is
sufficient for you, besides, my power is perfected in weak-
ness: most gladly, therefore, I will boast rather of my weak-
nesses, that the power of Christ may dwell upon me. Where-
fore, I am well pleased with weaknesses, with insults, with
necessities, with persecutions, with distresses, for C-hrist's
sake; because when I am weak, then I am strong. Have 1 be-
come a fool — ? You have constrained me to it; lor I ought
to have been commended by you, because I am in noth-
ing behind the very greatest Apostles, though I am nothing.
Truly the signs of an Apostle were fully wrought among
you with all patience, by signs and wonders, and jjowci'.'-.
For what is the thing in which you were interior to other
congregations, unless that I myself have not been biu-den-
some to you? Forgive me this injuiy. Behold, a third
time I am ready to come to you, and I will not be burden-
some to you; because I seek not yours, but you: for the
children ought not to lay up for the parents, but the parents
for the children. Yes, I most gladly Avill spend and be
spent for the sake of your souls; even though the moi'e
abundantly I love you, the less I am loved. Be it so, then,
I did not burden you: nevertheless, being cralty, I caught
you with guile! With respect to any one of them I sent to
you, did I by him make gain of you? I besought Titus to
go to you; and with him I sent a brother: did Titus make

Cu Xm. II. CORINTHIANS. 339

any gain of you? Did we not walk in the same spirit?
Did we not walk in the same steps? Again, do you think
that we apologize to you? In the presenec of God we speak
in Christ, that all these things, beloved, are done for your
edification. Yet I am aii'aid lest, perhaps, when I come, I
shall not find you such as I wish: and that I shall be found

by you, such as you do not wish : lest, perhaps, there

be among you strifes, emulations, wi'aths, bi-awlings, back-
bitings, whisperings, swellings, tumults. And lest, when I
come again, my God may humble me among you; and I
shall bewail many, who have formerly sinned, and have not
reformed fi-om the uncleanness, and fornication, and lascivi-
ousness, which they have committed.

XIII. — I am coming this third time to you : by the mouth
of two or thi'ee witnesses, every nuitter shall be established.
I have told before, and now forewarn the second time, (as
if present, though still absent,) those who have formerly
sinned, and all others, that when I come again I will not
spare; since you seek a proof of Christ speaking by me:
(who is not weak toward you, but who is mighty among
you; for though he was crucified through weakness, yet he
lives by the power of God; and though we also are weak
with him, yet we shall live with him, by the power of God
toWArd y(JU.) Examine yourselves, Avhether you be in the
faith; prove yourselves: know you not yoiu'selves, that
Jesus Christ is in you, unless you are disapproved? But I
ti'ust that you shall know that we ai-e not disappi'oved. How-
ever, I pray to God that you do no evil — not that we may
ai)pear api)roved; but that you may do what is good, though,
indeed, we should be disapproved. For we can do nothing
against the truth, but for the truth. Therefore we rejoice
when we are weak, and you are strong: and this, also, we
l)ray for, even your perfection. For this reason, being ab-
sent, I write these things, that, when present, I may not act
sharply, according to the power which the Lord has given
me foi- edification, and not for deslruction. Finally, brelh-
ren, i'arewell: be perfect: comfort yourselves: mind the
same thing: live in peace: and the God of love and peace
will be with you. Salute one another with a holy kiss. All
the saints salute you. The favor of the Loi'd Jesus Christ,
and the love of God, and the communion of the Holy
Spirit, be with you all.

MO GALATIANS. Ch. 1.

THB

EPISTLE

PAUL, THE APOSTLE,

TO THE

GALATIANS.

IWRITTEN FROM OORINTH, OR EPHESUS, A.D. 53.]

I, — PAUL, an Apostle, not from men, neither by man;
but by. Jesus Christ, and God the Father who raised him
from the dead; and all the brethren who are with me, to the
congregations of Galatia: Favor to you, and peace from
God the Father, and from our Lord Jesus Christ, who gave
himself for our sins, that he might delivei" us from this pres-
ent evil age, according to the will of oin* God and Father •
to whom be glory for ever and ever. Amen.

6. — I wonder that you are so soon removed from him
who called you into the favor of Christ, to another gospel;
which is not another : but there are some who trouble you,
and wish to pervert the gospel of Christ. But if even we,
or an angel from heaven, declare a gospel to you, diflferent
from what we have declared to you, let him be accursed.
As we said before, so now I say again, if any one declare a
gospel to you, different from what you have received, let him
be accursed. For do I now conciliate men, or God? or do I
seek to please men? for if I yet pleased men, I should not
be the servant of Christ. Now I certify you, brethi'en, con-
cerning the gospel which was declared by me, that it is not
according to men. For I neither received it liom man, nor
was I taught it, except by the revelation of Jesus Christ.
You have certainly heard of my behavior formerly in Ju-
daism; that I exceedingly persecuted the congregation of
God, and laid it waste; and made progress in Judaism
above many of the same age with myself, in my own na-
tion being more exceedingly jealous of the traditions of my
fathers. But when God, who separated me from my mother'a

Ch. n. GALATIANS. 341

womb, and called me by his favor, was pleased to reveal his
Son to me, that I misfht declare the good news concerning
him to the Gentiles; immediately T did not consult flesh and
blood: neither did I go up to Jerusalem, to them who were
Apostles belbre me; but T went away into Ai-abia, and again
returned to Damascus. Then, after three years, I went up
to Jerusalem, to become acquainted with Peter, and abode
with him fifteen days. But I saw no other of the Apostles,
except James, the Lord's brother. IN^ow as to the things
.vhich I write to you, behold, God is my witness that I do
not falsely affiiin. After that, I went into the regions of Sy-
ria and Cilicia; and I was personally unknown to the con-
gregations of Judea which ai-e in Christ. They had only
heard that — he Avho formerly persecuted us, now announces,
as glad tidings, the faith which he formerly destroyed. And
they glorified God on my account.

11. — Then, fourteen years after, I went uj) again to Jeru-
salem with Barnabas; taking Titus with me also. And I
went up by revelation; and communicated (o them the gos-
pel which I proclaimed to the Gentiles; but pi'i t^ately to them
who were of reputation; lest, perhaps, I should run, or hal
run in vain. However, neither Titus, who was with nie,
though a Greek, was compelled to be circumcised, even on
uccount of the false brethren secretly introduced; (who came
in privily to spy out our liberty, which we have by Jesus
Christ, that they might bring us into bondage;) nor did we
give j^lnce to them by submission, not even for an hour, that
the tinth of the gos])cl might remain with you. Besides,
from them who were of reputation, / received nothing;
(whatever they were formerly, is no matter to me: God re-
spects not a man's apjjearance. For they who were of rep-
utation, communicated nothing to me.) But, on the con-
trary, perceiving that I was intrusted with the gospel of the
uiicircumcision, just as Peter was with that of the circum-
cision; (lor he who wrought effectually in Peter for the
apostleship of the circumcision, also wrought eflectually in
me for the CTcntiles:) even James, and Cephas, and John,
who seemed to be pillars, having perceived the favoi-gi'anted
to me, gave to me and Barnabas the right hands of lellow-
ship; that we, indeed, should go to the Gentiles, and they to
the circuiiicision; rrqjiMting only, that we Avould remember
the poor, which vei'y thing I had also been diligent to do.
Moreover, when Peter came to Antioch, I opposed him tc
his face, because he was to be blamed. For. before certain
pei-sons came Irom ffaines, he did eat with the Gentile-; but
when they were come, he withdrew, and separated himself,

ai2 GALATIANS. Ch. ni.

being afraid of them of the circumcision. And the other
Jews also dissembled with them, insomuch that even Barna-
bas was carried away by their dissimulation. But when I
saw that they did not walk uprightly, according to the truth
of the gospel, I said to Peter, before them all — If you, being
a Jew, live after the manner of the Gentiles, and not alter
the manner of the Jews, why do you compel the Gentiles to
Judaize? We, who are Jews by nature, and not sinners of
the Gentiles, knowing that man is not justified by works of
law, but only through the faith of Jesus Christ; even we
have believed in Jesus Christ, that we may be justified by
the faith of Christ, and not by works of law; for by works
of law no flesh shall be justified. But if seeking to be jus-
tified by Christ, even we ourselves are found sinners, is
Christ, then, the minister of sin? By no means. For if I
build again those things which I destroyed, I constitute my-
self a transgressor. Besides, I, through law, have died to
law, that I might live to God. I am crucified together with
Christ. Nevertheless, I live; yet no longer I, but Christ
lives in me: for the life which I now live in the flesh, I live
by the' faith which is of the Son of God, who loved me, and
gave himself for me. I do not set aside the favoi- of God.
For if righteousness is through law, then certainly Christ
has died in vain.

III. — O inconsiderate Galatians! who has deceived you,
before whose eyes Jesus Christ crucified, was evidently rep-
resented among you? This, only, I wish to learn from you,
did you receive the Spirit by works of law, or by obedience
of faith? Are you so inconsiderate that, having begun in
Spii-it, you are now made perfect in flesh? Have you suft'ered
so many things in vain? if, indeed, it is in vain.

5. — He, then, who ministered to you the Spirit, and
wrought miracles among you, did he these by works of law,
or by a hearing of faith? even as Abraham believed God,
and it was counted to him for righteousness; know, there-
fore, that they who are of laith, the same are sons of Abra-
ham. For the sci-ipture, foi'cshowing that God would jus-
tify the nations by faith, formerly announced the gospel to
Abraham, saying, " Surely in you shall all the nations be
blessed." Wherefore, they who are of faith are blessed with
believing Abraham. But as many as are of woi-ks of law,
are under the curse: for it is written, "Accursed is every
one who continues not in all the things which are written in
the book of the law, to do them." Besides, that by law no
ovie is justified before God is manliest: "For the just by
li'ith shall live." Now, the law is not of faith; but he who

On. IV. GALATIAN^S. 343

-ioes these things, shall live by them. Christ has bought us
uflf from the curse of the law, having become a curse ibr us:
(for it is writlL'ii, "Accursed is every one who is hanged on
a ti-ee:") tliat the l)lessing of Abraham might come on the
nations through Christ Jesus; and that we might receive
the promise of the S\nvit through faith. Brethren, I speak
after the mannei' of men : no one sets aside, or alters a man's
Will, after it is ratified. Now, to Abraham were the prom-
ises spoken, and to his seed. He does not say, "And in
seeds," as concerning many; but as concerning one person,
"And in your seed," who is Christ. Wherefore, this I ai-
fii-m, that the Will which was before i-atified by God con-
cerning Christ, the law, which was made four hundred and
thirty years after can not ainiul, so as to abolish the promise.

18. — Besides, if the inheritance be by law, it is no longer
by promise. But God bestowed it freely on Abraham by
promise.

19.— Why, then, the law?

It was added on account of transgression, till the seed
should come to whom it was promised; being oi'daincd by
messengers, in the hand of a Mediator; and the Mediator is
not of owG party ; but God is one jJCi^'ty-

21. — Is the law, then, contrary to the promise of God?

By no means. For if there had been a law given, which
was able to make alive, certainly righteousness would have
l)een by law. But the scripture has shut up together all
under sin, that the promise by faith of Jesus Christ, might
be given to them that believe. Wherefore, belbi'e faith
came, we were kept in durance undei- law, shut up together
to the faith, which should alterward be revealed. So that
the law has been our instructor to Christ, that we might be
justified by faith. But I'aith being c(jme, we are no longer
under this instructor. For you are all the sons of God
through the faith by Christ Jesus. Besides, as many of
y<m as have been immersed into Christ, have put on Christ.
There is neither Jew nor Greek, there is neither bondman
nor freeman, there is neither male nor female; lor you
are all one in Christ Jesus. And if you are Chi'ist's, cer-
tainly you are Abraham's seed, and heirs according to the
promise.

ly. — Now, I say, as long as the heir is a minor, he dif-
fers nothing from a bondman, though he be lord of all. For
he is under tutors and stewards, until the time before ap-
pointed by his father. So, also, we, whilst wc were minors,
were in l)ondage under the elements of the world. But
when the fullness of the time was come, God sent forth his

344 galatia:n^s. Ch. fv

Son, born of a woman, born under tbo law, that he might
redeem those under law, that we might receive the adoption
of sons. And because you are sons, God has sent forth
the spirit of his Son into your hearts, crying, Abba, Father.
So that you are no more a bondman, but a son, and if a son,
then an heir of God through Christ. But formerly indeed,
when you kneAV not God, you served those, who by nature
are not gods. But now, having acknowledged God, (oi'
rather, being acknowledged by God,) why do you tin'u back
again to the weak and beggarly elements, to which again,
a second time, you incline to be in bondage? You care-
fully observe days and moons, and seasons, and years. I
am afraid of you, lest perhaps, I have labored in vain among
you. Brethren, I pray you, be as I am: for I am as yon
are. You have injured me in nothing. You know, indeed,
that in weakness of the flesh, I declared the gospel to you
at first. Yet that trial of mine, which was in my flesh, you
did not despise; neither did you I'eject me, but received me
as an angel of God, even as Christ Jesus. What, then,
was your happiness! for I bear you witness that, if possi-
ble, you would have plucked out your eyes, and given them
to me. Am I, then, become your enemy, because I tell you
the truth? They love you ardently, not honorably. Yes,
they wish to exchide us, that you may lo\e them ardently
But it is honorable to be ardently in love with a good man
at all times, and not merely when I am present with you.
My little children, for whom I travail in birth again till
Christ be formed in you; I could wish, indeed, to be present
with you noAV, and to change my speech; for I am exceed-
ingly in doubt concei'iiing you. Tell me, you who wish to
be under the law, do you hear the law? For it is written,
that Abraham had two sons: one by the bondmaid, and one
by the fi-ee woman. But he, indeed, who was of the bond-
maid, was begotten according to the flesh; but he who was
of the free woman, was throug-h the promise. Which things
are allegorized: for these women are two institutions; the
one, indeed, from Mount Sinai, bringing forth children into
bondage; which is Ilagar, (for the name of Hagar denotes
Mount Sinai, in Arabia,) and she answers to the i)reseut
Jerusalem, and is in bondage with her children. But the
Jerusalem above, is the free woman, who is our mother. For
it is written, " Kejoice, O baiTcn woman, wIkj didst nut
bring forth! Break out and cry, thou who travailest not in
birth; ibr more are the children of the deserted, than ol'hcr
who had the husband." We, therelbre, brethren, like Isaac,
are children by promise. But even as then, he who was be-

On. V. GALATIAN^S. 345

gotten according to the flesh, persecuted him who was be-
gotten according to the Spirit: so, also, now. But what
says the scripture? " Cast out the bondmaid and her son;
for the son of the bondmaid shall not inherit with the son
^f the free woman."

31. — AVcll, then, brethren, we are not the children of the
V^. bondmaid, but of the free woman. Stand fast, there-
lore, in the freedom with which Christ has freed us, and be
not again held fast in the yoke of bondage. Behold, I,
Paul, say to you, that if you be circumcised, Christ will
profit you nothing. And I testify, moreover, to every cir-
cumcised person, that he is a debtor to do the whole law.
You are loosed li'om Christ, who are justified by the law;
you have fallen from favoi". But we, through the Spirit,
look for the hope of righteousness by faith. For in Christ
Jesus neither circumcision avails anything, nor uncircum-
eision; but faith, which works by love. You did run well:
who has hindered you Irom obeying the truth? Tbis per-
suasion comes not from him who called you. A little leaven
leavens the whole mass. I am persuaded concerning you,
by the Lord, that you will think nothing differently IVum
me: but he who troubles yon shall bear the punishment,
whosoever he be. But I, brethren, if I now proclaim cir-
cumcision, why am I yet persecuted? Certainly the oflense
of the cross is abolished. I wish, indeed, they were cut off
who subvert you. For you, brethi-en, have been called into
liberty; only use not this liberty lor an occasion to the flesh;
but through love, assiduously serve one another. For the
whole law is lulfiUed by one precept, even by this, " You
shall love your neighbor as yourself." But if you bite and
devour one another, take care lest you be consumed by one
another. I say, then, walk by the Spirit, and you will not
fulfill the lust of the flesh. For the flesh lusts against the
Spirit, and the Spirit against the flesh; and these are con-
trary to one another, so that you do not do the things that
you would. But if you are led by the Spirit, you are not
under law. Now, the works of the flesh are manifest, which
are these: Fornication, unclcanness, lasciviousness, sorcery,
enmities, striles, emulations, wraths, brawlings, factions,
sects, envying, murders, intoxications, rcvelings, antl such
like: concerning which I Ibretidl you now, as I also have
foretold, that liiey who practice these things shall not inherit
the kingdom of God. But the fruit of the Spirit is love,
joy, peace, long-sullering, gentleness, goodness, fidelity,
meekness, temperance: against such things there is no law.
Besides, they who are Christ's, have crucified the flesh with

346 GALATIANS. Ch. VL

the passions and hists. Since we live by the Spirit, let us
also walk by the Spirit. Let us not be vain-g-lorious, pro-
voking- one another, envying one another.

VI. — Also, brethren, if a man be surprised into any fault,
you, the spiritual men, set such a one right again in the
spii-it of meekness; taking a view of yourself, lest even you
be tempted. Bear one another's burdens, and so fulfill the
law of Christ. For if any one think himself to be some-
thing, being nothing he deceives himself But let every
one try his own work, and then he shall have boasting- in
himself alone, and not in another. For every one shall beai-
his own burden. JS'ow let him, who is instructed in the
word, communicate of all good things to the instructor. Do
not deceive yourselves; God is not mocked: for whatever a
man sows, that also he shall reap. Therefore, he who sows
to his flesh, shall from the flesh reap corruption: but he who
sows to his spirit, shall from the Spirit reap life everlasting.
Wherefore, let us not flag in well doing; for in the proper
season we shall reap, if we faint not. Well, then, Avhile we
have opportunity let us do good to all: but especially to
them, 'Who are of the household of faith. You see how
large a letter, I have written to you with my own hand. As
many as wish to appear fair by the flesh, these constrain you
to be circumcised, only that they may not be persecuted for
the cross of Christ. For not even do the circumcised them-
selves keep the law; but they wish you to be circiimcised,
that they may boast in your flesh. But far be it fi'om me
to boast, except in the cross of our Lord Jesus Christ, by
which the woi'Id is crucified to me, and I to the world. For
in Christ Jesus, neither circumcision avails anything, nor
uncircumcision; but a new creature. ]!^ow as many as shall
walk by this rule, peace be on them, and mercy, and on the
Israel of God. Henceforth let no one give me trouble, for
I bear the scars of the Lord Jesus in my body. The favor
of our Lord Jesus Christ be witb your spirit, brethren.
Amen.

Cu. I. EPIIESIANS. Ul

THE

EPISTLE

PAUL, THE APOSTLE,

TO THE

EPHESIANS.

[WRITTEN FROM ROME, A. D. 61.]

I. — PAUL, an Apostle of Jesus Christ, by the will of
God, to the saints that are in Ephesus, even the believers in
Christ Jesus: Favor to you, and i)eace from God our Father,
and from the Lord Jesus Christ.

3. — Blessed be the God and Father of our Lord Jesus
Christ, who has blessed us with every spiritual blessing in
the lieavenly places in Christ; according as he has elected us
in him, belbi'e the foundation of the world, that we shcmld
be holy, and unblamable in his sight; having, in love, for-
merly marked us out for adoption through Jesus Chi-ist, to
himself, according to the good pleasui-e of his will, to the
praise of Ihe glory of his favor, with which he has highly
favored us in the Beloved; in whom we have redcm])tioii
through his blood, even the forgiveness of sins, according to
the riches of his favor, which has aljounded toward us in all
wisdom and prudence; having made known to us the secret
of his will according to his jjcncvolcnt purpose, which he had
purposed in himself, lor the administi-ation of the luUness of
the appointed times, to gather together all under Christ — all
in the heavens, and all on the earth — under him: under
whom even we have inherited, having been foi-mcrly mai-ked
out according to the i)uri)Ose of him who effectually works
all things according to the counsel of liis will, that we
should be to the praise of his glory, who before trusted in
Christ. In whom you, also, tru.sted, having heard the word
of trntli, Ihe gospel of your salvation; in whom, also, ha\-
ing believed, you were scaled with the spirit of the prom-
ise— the Holy Spirit — who is an eai-iiest oC our inheritance.

348 EPHESIAN^S. Cn. II.

for the redemption of the purchase, to the praise of his
glory.

15. — For this reason, I, also, having heard of your foith
in the Lord Jesus, and of your love to all the saints, do not
cease to give thanks for you, making mention of you in my
prayers; that the God of our Lord Jesus Christ, the Father
of glory, would give you the spirit of wisdom and revelation
in the knowledge of him; that the eyes of your understand-
ing, being enlightened, you may know what is the hope of
his calling, and what the riches of the glory of his inherit-
ance among the saints; and what the exceeding greatness
of his power, in relation to us who believe according to the
woi'king of his mighty power, which he wrought in Christ,
when he raised him li'om the dead, and set him at his own
right hand in the heavenly places; far above all government,
and power, and might, and lordship, and every name that is
named, not only ii^ this world, but also in that which is to
come; and subjected all things under his feet, and appointed
him head over all things to the congregation, which is his
II. body, the fullness of him who fills all in all; even
you who were dead in trespasses and sins; in which you for-
merly walked, according to the course of this world, accord-
ing to the prince of the power of the air — of the spirit which
now cflcctually works in the children of disobedience;
amongst whom we, also, were all formerly convei-sant in the
hists of our ilesh, fulfilling the desires of the flcfsh, and of
the mind, anil were by nature children of wrath, even as
others. But God being rich in mercy, through his great
love with which he loved us, even us, who were dead in tres-
passes, he has made alive together with Christ; (by favor
you are saved;) and has raised us up together, and has set
us down together in heavenly places with Christ Jesus; that
he might show, in the ages to come, the exceeding riches of
his fa\or in his kindness toward us by Christ Jesus. For
by favor are you saved thi'ough faith; and this salvation not
by yourselves; it is the gilt of God — not by works, that no
dne may boast. For we are his workmanship, created in
Christ Jesus U) good woi'ks, for which God betbi'e prepared
us, that we should walk in them.

11. — Wherefore, remember that you, formerly Gentiles
in the flesh, ((hose called the uncircuincision, by them called
the circumcision in the fli'sh, made by hands,) were in the
world at that time, without Christ, being aliens from the
connndnwealth of Israel, and strangers to the institutions of
promise; having no hope, and without God: but now, in
Christ Jesus, you who wci r Inniuily far otf, are brought nigh

Ch. in. EPHESIANS. 349

\>y tlie blood of Clirist. For he is our peace, who has made
l)oth one, and has broken down the middle wall of se])ara-
tion; having- abolished, by his flesh, the enmity, (the law of
the commandments concerning- oi'dinances,) that he might
make the two into one new man, under himself, making
peace: and might reconcile both to God, in one body,
through the cross; having slain the enmity by it. And, hav-
ing come, he bi-ought good news of peace to you, the far
off — to us, the nigh : that, through him, we both have intro-
duction to the Father by one Spirit. Xow, then, you are
no longer strangers and sojom-ners; but fellow-citizens with
the saints, and of the household of God: having been built
upon the foundation of the Apostles and prophets, Jesus
Christ himself being the foundation corner stone; by which
the whole building, being fitly compacted together, rises
into a holy temple of the Lord; in which you, also, are
builded together, lor a habitation of God by the Spirit.

III. — For this reason, I, Paul, the prisoner of Jesus Chi-ist
for yon Gentiles, if, indeed, you have heard of the adminis-
tration of the favor of CJod, which was given me f(jr you, that
by revelation the secret was made known to me, (as I wrote
before in a few words; by which, when you read, you may
perceive my knowledge of the secret of Christ,) which in
foi-mer ages was not made known to the sons of men, as it
IS now revealed to his holy Apostles and prophets by the
Spirit: that the Gentiles should be fellow-heirs, and of the
same body, and joint partakei's of his pi-omise in Christ
by the gospel; of which T was miide a minister, according
to the gift of the favor of God which was given to me ac-
cording to the energy of his power; — to me, the least of all
saints, was this favor given, to pul)lish among the Gentiles
the unsearchable i-iches ol" Christ; and to make all see what
is the administi'ation ol" the secret, which had been hid from
the ages by God, who created all things. That now, to the
L;()veninients and powers in the heavenly I'egions, might be
made known by tlie congregation the manilbld wisdom oi'
God; according to the predispositicm of the ages, which he
made in Christ Jesus our Lord: in whom we have liberty of
speech, and introduction with conlidence, through the faith
of him. Wherefore, I request that you faint not at my af-
flictions for you, which is your glory. On this account, I
bow my knees to the Father of our Lord Jesus Christ;
tiom whom the whole family in heaven and upon earth is
named; praying that, according to the riches of his gloiy,
he would grant you to be mightily strengthened by his
Spirit in the inward man: that ("hrist may dwell in your

350 EPHESIAI^S. Ch. IV.

liearts thi-ongh faith; that, being rooted and founded in love,
you may be completely able to apprehend, with all the
saints, what is the breadth, and length, and depth, and
hight, — even to know the lo\e of Christ; which surpasses
knowledge; that you might be filled with all the fullness of
Crod. N^ow, to him who is able to do exceeding abundantly,
l)eyond all that we ask or think, according to the power
which works effectually in us, — to him be glory in the con-
gregation by Christ Jesus, during all the endless successions
of ages. Amen.

IV. — I, then, the prisoner of the Lord, beseech you to
walk worthy of the calling, by which you are called, with
all humility and meekness; with long-suti'ering, bearing with
one another in love; earnestly endeavoring to presei've the
unity of the Spirit by the bond of peace. There is one
body, and one S])irit; as also you have been called with one
hope of your calling: oue Lord, one faith, one innnersion;
one God and Father of all, who is over all, and with all, and
in you all. But to every one of us is given favor, accord-
ing to the measure of the gift of Christ; (Whereibre he
says. Having- ascended on high, he captivated captivity, and
gave gifts to men. ISTow, this — Having ascended, what is
it, unless, indeed, he had also descended into the lower parts
of the earth! He who descended, is the same who also as-
cended far above all the heavens, that he might fill all
things.) And he gave some, indeed, Apostles; and some,
prophets; and some, evangelists; and some, pastors and
teachers; for the adapting of these saints to the work of
the ministry, for the edification of the body of Christ: till
we all come to the unity of the faith, and of the knowledge
of the Son of Cod; to a perfect man; to the measure of the
stature of the fullness of Chi'ist: that we may be no longer
children, tossed and carried about with every wind of doc-
trine by the slight of men, and by cunning crailiness for an
artifice of seduction: but speaking the truth in love, we
may all grow into him, who is the Head, even Clu'ist; ii'om
whom, the whole body, fitly joined together, and compacted
by the service of every joint, according to its energy, in the
propoi'tion of each particular part, eifects the increase of the
body, tor the edification of itself in love.

17. — This, therefore, I say, and testily in the Lord, that
you walk no longer as the rest of the Centiles walk, in the
vanity of their mind; having their understandings darken-
ed; being alienated li-oni the life of God, through the ignor-
ance that is in them, because of the blindness of their heart;
who, being past feeling, have abandoned themselves to

Cii. V. EPHESIANS. 351

l.isciviousness, to commit nil um-U'aniioss with greediness.
But 3'on have not so leai'nod Christ; i(", indeed, you have
heard him, and have heen taught by him, as the truth is in
Jesus; that, with respect to your former conduct, yon ])ut
away the old man, which is corruijt accoi'ding to the deceit-
ful lusts; that you be rencAved in tlie spirit of your minds;
and that you put on the new man; which, after God, is cre-
ated in righteousness and true holiness.

25. — AVherelbre, putting away lying, speak the truth
e vei'y one to his neighbor : for we are members one of anothei'.
Do not sin thi'ough anger; let not the sun go down ui)on
your wrath, neither give an opportunity to the devil. Let
him that stole, steal no more; but rather let him labor, woi-k-
ing with his hands that which is good, that he may have to
impart to him who has need. Let no corrupt discourse come
out of your mouth; but if any speech be good tor the use
of edification, speak it, that it may impart a benefit to the
heai'crs. And grieve not the Holy Spirit of God, by whom
you are sealed till the day of redemption. Let all bitter-
ness, and anger, and wrath, and clamor, and detraction, be
taken away from among you, with all malice. But be kind
to one another, tender-hearted, forgiving each other, even as
God, for Christ's sake, has forgiven you.

Y. — lie, thei'efore, imitators of God, as beloved children;
and walk in love, even as Christ has loved us, and has given
liiiiist'ir for us, an offering and a sacrifice to God, for a sweet
smelling savor. But whoredum, and all uncleanness, and
inordinate desire — let them not even be named among you;
(as it becomes saints;) nor obscenity, nor foolish talking,
nor d(juble meanings, nor things inicomely; but rather
thanksgiving. For this you know, that no fornicator, nor
unclean person, nor lascivious man, who is an idolater, has
inheritance in the kingdom of Christ, and of God. Let no
one deceive you with vain speeches; for on account of these
things, the wrath of God comes upon the children of disobe-
dience. Be not, therel'oi'c, participants with them. Foi' you
were formerly ilai-kncss; but now you ai'e light in the Lord;
walk as ehildi'cn of light. (Now, the fruit ol' life consists
in all goodness, and I'ighteousness, and truth.) Appro\c
what is well pleasing to tlu' l^ord. And have no fellowsiiip
with the unfruitful works of darkness, but I'athei- even re-
prove them. For the things which are secretly done by them,
it is base even to menrKUi. But all these reprehensibl-c
things are made manifest by tlie light; for whatever make-
manil'est is light. Wliereiore, it says. Awake, you wlm
sleep, and arix' iiiini llif dead, and ('hristwili siiiiu' ujtdn

852 EPHESTANS. Cn. VL

yon. See, then, that yon Avalk accurately : not as I'ooLs, l^nl
as wise men; redeeming- time, because the days are evil.
Therefore be not sim])letons, bnt understand what the will
of the Lord is. And be not drunk with wine, by Avhich
comes dissoluteness; but be filled with the Spirit: speaking
to one another in psalms, and hymns, and spiritual songs;
singing and making melody in your heart to the Lord: giv-
ing thanks at all times for all things, in the name of our Lord
Jesus Christ, to God, even the Father. Be subject to one
another, in the fear of God. Wives, be subject to your own
husbands, as to the Lord. For the husband is head of the
wife, even as Christ is head of the congregation; he is the
saviour of the body. Therefore, as the congregation is sub-
ject to Christ; so, also, let the wives be to their own hus-
bands, in everything. Husbands, love your wives, even aa
Christ, also, loved the congregation, and gave himself foi
it; that he might sanctify it, having cleansed it with a bath
of water, with the word. That he might present it to him-
self glorious, a congregation not having spot, or wrinkle, or
any such thing; but that it might be holy, and without
blemish. So ought husbands to love their own wives, as
their own bodies: he who loves his own wife, loves himself.
For no man ever yet hated his own flesh; but nourishes and
cherishes it, even as the Lord the congregation: because
we are members of his body, of his flesh, and ol" his bones.
For this reason shall a man leave his lather and mother, and
shall adhere to his wife; and the two shall become one flesh.
This is a great mystery; but I speak concerning Christ and
the congregation. Therefore, also, let every one of you in
particular, so love his own wife as himself; and let the wife
reverence her husband.

VI. — Children, obey your parents in the Lord; ibr this
is just. Honor your father and mother, (which is the first
commandment with a promise,) that it may be well witli you,
and that you may live long on the earth. Also, fathers, do
not provoke your children to wrath; but bring them up in
the correction and insti'uction of the Loi'd.

5. — Servants, obey your masters according to the flesh,
with fear and trembling, in the integrity of your heart, as
to Christ. Not with eye-sei"vice, as meu-pleasers, but as
servants of Christ, doing the will of God from the soul:
with good will, acting as servants to the Lord, and not to
men: knowing that whatever good work any one does, for
that he shall receive of tlie Lord, Avhether bond or free.
And, masters, do the same things to them, moderating
threatening; knowing, also, that your Master is in heaven,

Cn. VI. EPIIESIANS. 358

and there is no i-espect of persons with him. Finally, my
brethren, be strong in the Lord, and in the power of his
might. Put on the complete armor of God, that you may
be able to stand against the crafty ways of the devil. For
we wrestle not with flesh and blood, but with governments,
with i)OVvers, with the rulers of this darkness: with spiritual
wickedness in the heavenly regions. For this reason, take
up the complete armor of God, that you may be able to re-
sist in the evil day, and having fully wrought everything, to
stand. Stand, then, having your loins girded about with
trutb, and having on the breastplate of I'ighteousness; and
having your feet shod with the preparation of the gospel of
I^eace. Over all, taking up the shield of faith, with which
you will be able to extinguish all the tiery darts of the
wicked one. And take the helmet of salvation, and the
sword of the Spirit, which is the word of God. With all
supplication and deprecation, pray at all seasons in spii'it;
and lor this very purpose, watch with all perseverances and
supplication for all the saints: especially for me, that elo-
quence may be given me in opening my mouth with bold-
ness, to make known the secret of the gospel; for whicli I
execute the office of an ambassador in a chain; that 1 may
speak boldly concerning it, as it becomes me to speak.
Moreover, that you also may know the things relating to
me, and what I am doing, Tychicus, a beloved brother, and
faithful minister in the Lord, will make known to you all
things; whom I have sent to you for this very }>urpose, that
you may know our affairs, and that he may comfort your
hearts. Peace to the brethren, and love with faith, from
God the Father, and the Loi'd Jesus Christ. Favor be with
all them who love our Lord Jesus (jhrist in sincerity.
2:?

354 PHILIPPIANS. Oh. T

THE
EPISTLE

PAUL, THE APOSTLE,

TO THE

PHILIPPIANS.

[•WRITTEN FROM ROME, A.D. CS.]

I. — PAUL, and Timothy, servants of Jesus Christ, to
all the saints in Christ Jesus, who are in Philippi, with the
bishops and deacons: Favor to you, and peace from God our
Father, and fi'om our Lord Jesus Christ.

3. — I thank my God upon every remembrance of you;
always in all my prayers for you all, g'iving thanks with joy
for your contribution for the gospel, fi'om the first day till
now : having this very confidence, that he Avho has begun a
good work among you, will continue to pei-fect it till the day
of Jesus Christ. As it is just lor me to think this concern-
ing you all, because you have me at heart, both in my bonds,
and in the defense and confirmation of the gospel. You are
all partakers of my gratitude; I'or God is my witness how
vehemently I long after you all, with the tender affections
of Jesus Christ. And this I pray, that your love may yet
abound more and more, with knowledge and with all discre-
tion; that you may approve the things that ai'e excellent;
that you may be sincere and inoffensive till the day of Christ;
filled with the ti'uit of i-ighteousness, which is through Jesus
Cln-ist, to the glory and praise of God.

12. — ]S ow 1 wish you to know, brethren, that the things
which have befallen me, have turned out rather to the ad-
vancement of the gospel. So that my bonds are manifested
to be on account of Christ, through the whole palace, and in
all the other places. And the greater number of the breth-
ren in the Loi'd, made confident by my bonds, have become
much more bold to speak the word without fear. Some, in-
deed, })reach Christ even of envy and strife; and some, also,

Ch. II. PHrLTPPI ANS. 3r>5

of g'ood will. The formei' preaeli Christ out of contention,
not sincerely, thinking to add atiiiction to my honds: the
latter, indeed, Irom love; knowing- that I am set for the de-
fense of the gospel. What, then? Still in every way,
whether in pretense or in truth, Christ is i)reached; even in
this T do rejoice; yes, and will rejoice: for I know that this
will turn out to me for salvation, through your prayer, and
the supply of the Spirit of Jesus Christ — that agreeably to
my eai'nest expectation and hope, in nothing I shall be
ashamed; but that with all boldness, as at all times, so now,
also, Christ will be magnified in my body, Avhether by life
or by death. For to me to live is Christ, and to die is gain.
But whether to live in the flesh would be to my advantage;
or what to choose, I do not know: for I am in a strait be-
tween the two, having a strong desire to depart and be with
Christ, which is by far the better. Nevertheless, to abide
in the flesh is more needful for you. And being firmly per-
suaded of this, I know that T shall live and abide some time
with yon all, lor the advancement of the joy of your faith;
and that your boasting concerning me in Christ Jesiis, may
al)ound, through my coming again to you. Only behave in
a manner worthy of the gospel of Christ; that whether I
shall come and see you, or, being absent, shall hear of your
affairs, that you are steadfast in one spirit, with one soul
striving together for the faith ol" the gos])cl; and not terri-
fied in anything by your adversaries: which is to them a
demonstration of perdition; but to you of salvation, and thai
from (lod. For to you it is graciously given, on the behall'
of Christ, not only to believe on him, but also to sufter for
his sake; having the very same conflict which you saw in
me, and now hear to be in me.

II. — Wheretbre, if there be any consolation in Christ; if
any comfort of love; if any fellowshij) of the Spirit; if any
sympathies and tender mercies, complete this my joy, that
you be likeminded; having the very same love, being unan-
imous, minding the one thing. Let nothing be done throng-h
strife or vain-glory; but, in humbleness of mind esteem each
other better that yourselves: not aiming every one at his own
interests, but eveiy one also, at the interests of the others.
Now let this disposition be in you which was also in Christ
Jesus; who, though he was in the form of God, did not a(-
lect to ap[)ear in divine majesty; but divested himself, tak-
ing upon him the Ibrm ol" a servant, being made in the like-
ness of men: and, being (bund in lashion as a man, he hum-
bled himself, and became obedient to death, even the death
of the cross. And for this reason, God has exceedingly

356 PHTLIPPIANS. Ch. HI.

exalted him. and has bestowed on him a name Avhich is above
every name: that, at the name of Jesus, every knee should
bow; of those in heaven, and upon the earth, and under
the earth: and that cvei-y tongue should confess that Jesus
Christ is Lord, to the gloiy of God the Father. Wherefore,
my beloved, since you have always obeyed, not in my pres-
ence only, but noAV much more in my absence; effectually
work out your own salvation, with fear and trembling: for
it is God who works effectually in you, both to will and to
jjerform, on account of his benevolence. Do all things
without murmurings and disputings; that you may be
blameless and harmless, the children of God, unblemished
in the midst of a crooked and perverse race; among whom
shine as lights in the world, holding forth the word of life;
that I may rejoice in the day of Christ, that I have not run
in vain, nor have labored in vain.

17. — Yes, and if I be made a drink-offering upon the
sacrifice and ministry of youi- faith, I joy and rejoice with
you all; and for the same do you also joy and rejoice with
me. I^ow I hope in the Lord Jesus to send Timothy to
you soon, that I also may be of good courage, when I know
yoiir affairs. For I have no one like disposed, who will sin-
cerely take care of your affairs: for all seek their own, not
the things of Jesus Christ. But you know the proof of
him, that, as a son with a father, so he has served with me
in the gospel. Now, indeed, I hope to send him immedi-
ately, as soon as I shall see how it will go with me. How-
ever, I am fully persuaded by the Lord, that even I myseli'
shall soon come. Yet I thought it necessary to send to you
Epaphroditus, my brother, and fellow-laborer, and fellow-
soldier; but your Apostle, and a minister to my want. For
he longed alter you all, and was exceedingly grieved, be-
cause you had heard that he had been sick. And, indeed,
he Avas sick nigh to death: but God had mei'cy on him; and
not on him only, but on me also, that I might not have sor-
row upon soiM-ow. Wherefore I have sent him the more
speedily, that seeing him again, you may rejoice, and that
I may be the more free from sorrow. Keceive him, there-
fore, in the Lord, with all joy, and have such persons in
great estimation; because lor the work of Christ, lie drew
nigh to death, not regarding his life, that he might fully sup-
ply the want of your service toward me.

HI. — Finally, my Iwethren, rejoice in the Lord. 'Vi>
write the same things to you, to me, indeed, is not irksome,
and for you it is safe. Beware of the snarlers, beware of
evil workers, beware of the excision; for we are the circum-

Cn. TY. PHTLTPPrAiS^S. 357

cision, who worship God in spirit, who glory in Christ
Jesns, and have no confidence in the flesh. Though, in-
deed, T have a gronnd of confidence in the flesh, if any other
thinks he has a gronnd of confidence — I have more. Cir-
cumcised the eighth day, of the race of Israel, of the trihe
of Benjamin, a Hebrew of the Hebrews; with respect to the
law, a Pharisee; with respect to zeal, persecuting the con-
gregation; with respect to righteousness by law, I was
blameless. But the things which were gain to me, those I
have counted loss for Christ. Yes, indeed, on this account,
also, I count all things loss, for the excellency of the knowl-
edge of Christ Jesus, my Lord ; (for whom 1 have suS'ered
the loss of all things, and do account them mere refuse, that
I may gain Christ, and be found in him, not having my
righteousness by law, but that which is through the faith
of Christ — the righteousness which is from God on account
of this faith) — that I may know him, and the power of his
resurrection, and the fellowship of his sufferings, being con-
formed to his death; if l:)y any means I may attain to the
resurrection from the dead, i^ot that I have already laid
hold, or have already become pcrlect; but I press on, that,
indeed, I may lay hold on that, for which, also, I was laid
hold on by Christ Jesus. Brethren, I count not myself to
have laid hold of the j)i'>ze; but one thing Ida, tbi-getting the
things behind, and stretching forth toward the things before,
I press on toward the mark, for the prize of the high calling
of God, by Christ Jesus. Let us, then, as many as would
be perfect, be thus minded; and if in anything you think
difterently, God will reveal even this to you. Moreover, let
us walk in conformity to what we have attained. Bi-ethren,
be imitators of me, and consider attentively those who walk
so, as you have us for an example. (For I have often told
you, and now tell you, even weeping, that many walk as the
enemies of the cross of Chi'ist; whose end is destruction,
whose god is their appetites, whose glory is in their shame,
who mind earthly things.) But we are citizens of heaven,
whence, also, we earnestly expect the Saviour, the Lord
Jesus Christ; who will transform our humbled body into a
like form with his glorious body, according to the energy
of his power, even to subject all things to himself.

IV. — Wheri'foi-e, my l)rethrcn, l)eloved and much desired,
my joy and crown, thus stand firm in the Lord, my beloved.
I beseech Euodia, and I beseech Syntyche, to be of the same
mind in the Lord. Nay, I entreat you, also, my liiithfnl
colleague, assist those women who have lal)ored with me in
the gospel, with Clement; and my other fellow-laborcis,

358 PHILIPPIAN'S. Ch. IV.

whose names are in the book of life. Rejoice in the Loi-d
always: I say again, Kejoice. Let your moderation bt
known to all men: the Lord is nigh. Be anxious about
nothing; but in everything by prayer and supplication, wit);
thanksgiving, let your requests be made known to God; and
the peace of God, which surpasses all understanding, will
guard your hearts and minds, through Christ Jesus. Fi-
nally, brethren, whatever things are true, whatever things
are venerable, whatever things are just, whatever things are
pure, whatever things are benevolent, whatever things are
of good fame; if there be any virtue, and if any praise be
due, attentively consider these things; those, also, which
you have learned, and received, and heard, and seen with me,
practice; and the God of peace will be with you. But I re-
joice greatly in the Lord, that now at length you have made
your care of me to flourish again; for whom, indeed, you
were careful, but you had not an opportunity. I^ot that I
complain of want; lor I have learned, in whatever state I
am, to be content. I know what it is to be straitened; I
r.now what it is to abound. Everywhere, and by all means,
I am silently taught what it is to be full, and to be hungry;
to abound, and to sufler want. I can do all things, through
him who strengthens me. ]Sfevertheless, you have done well
in sympathizing with my affliction. Moreover, you Philip-
pians also know, that, in the beginning of viy lahors in the
gospel, when I departed Irom Macedonia, no congregation
communicated with me, by giving and receiving, but you
only; that, also, when in Thessalonica, you sent once; yes,
twice, to relieve my necessity — not that I earnestly seek the
gift; but I earnestly seek the fruit, which abounds to your
account. But I have received all, and abound; I have been
fully supplied, having received by Epaphi-oditus the things
sent li'om yon, a fragrant odor, a sacrifice accepted; well
pleasing to God. But my God will fully supply all your
wants, according to his riches in glory, through Christ Jesus.
Now, to God, even our Father, be glory for ever and ever.
Amen. Salute every saint in Christ Jesus. The brethren
who are with me salute you. All the saints salute you, biit
es^jecially those of Cesar's household. The favor of our
Lord Jesus Christ be with you all. Amen.

Gh. I. COLOSSI A:N'S. 359

THE
EPISTLE

PAUL, THE APOSTLE,

TO THE

COLOSSIANS.

[WRITTEN FROM ROME, A. D. G2.]

I. — PAUL, an Apostle of Jesus Christ, by the will of
God, and Timothy, the brother, to the saints and faithful
brethren in Christ, who are at Colosse: Favor to you, and
peaee Irom God our Father.

3. — We give thanks to the God and Father of our Lord
Jesus Chi'ist always, when we pray for you; having- heai'd
of your faith in Christ Jesus, and of the love which you
have to all the saints — for the hope which is laid up for you
in the heavens, of which you have formerly heard in the
word of the truth of the gospel, which is present among you,
as it is also in the world, and is bringing forth fruit and pre-
vailing, even as among you, fi-om the day you heard and
knew the favor of God in truth — even as you learned it of
Epaphras, our beloved fellow-servant, who is for you a faith-
ful minister of Christ, who has also declared to us yom- love
in spirit. For this reason, we also, from the day we heard
these things, do not cease to pray for you, and to request
that you may be fdled with the knowledge of his will, in all
wisdom and spiritual niidcrstanding — that you may walk
worthy of the Jjord to all pleasing, bringing forth Jruit by
every good work, and increasing in the knowledge of God;
being strengtluMied with all strength, according to his gloii-
ous power, to all paticnt'c and loiig-sulfering with joy: giv-
ing thanks to the Father, who has qualified us for a portion
of the iidicritaiicc of the saints in the light; who has deliv-
ered us from the powi'i' oi' darkness, and has translated us
into the kingdom of his beloved Son: by whom avc have re-
ilemiilioii, cM'ti the remission of sins. lie is the image of

360 COLOSSIANS. Cit. II.

the invisible God, the first born of the whole creation. Be-
jjause, by him were created all things which are in the hea-
Vens, and which are upon the earth; things visible, and things
invisible; whether thrones, or lordships, or governments, 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, even the congregation. He is
the beginning, the first born li'om the dead, that in all re-
spects he might be pre-eminent. For it pleased the Father
that all the fullness should dwell in him; and by him to rec-
oncile all things to himself, having made peace by the blood
of his cross; I say, by him, whether they be things on the
earth, or things in the heavens. Even you, who were for-
merly alienated in mind, and enemies by wicked works, he
has now, indeed, reconciled, by the body of his flesh, to
present you holy and unblamable, and unreprovable, in his
sight; if, indeed, you continue in the faith ibiinded and sta-
ble, and not removed from the hope of the gospel which you
have heard, which has been proclaimed to every creature
which is under heaven; of which I, Paul, am made a minis-
ter. .1 now rejoice in sufterings for you, and fill up the re-
mainder of the aiflictions of Christ in my flesh, for his body,
which is the congregation; of which I am made a minister,
according to the dispensation of God, which was given to
me on your account, fully to declare the word of God — the
secret which had been kept hid from the ages, and from the
generations, but now has been made manifest to his saints;
to whom God has pleased to make known what is the riches
of the glory of this seci'ct among the Gentiles, which is
Christ in you, the hope of glory: whom we announce, ad-
monishing every man, and teaching- every man, with all wis-
dom, that we may present every man pei'fect in Christ. For
which I also laboi-, combating vigorously, according to the
effectual working of him who works effectually in me with
power.

II. — Wherefore, I wish you to know how great a combat
I have for you, and for them in Laodicea, and ibr as many
as have not seen my face in the flesh; that being compacted
together in love, their hearts may be comforted, e\ en by all
the riches of the full assurance of understanding, to the ac-
knowledgment of the seci'et of God, in whom are laid up
all the treasures of wisdom and knowledge. Now this J
say, that no one may deceive you with plausible speech.
For though I am absent in the flesh, yet I am with you in the
spirit, rejoicing and beholding your ordei', and the steadfast-
ness of your faith in Christ. Now as you have received

Cu. TTI, COI/)SSTANS. 363

Christ Jcsns the Lord, walk in him; rooted and l)nilt up in
him, and establislicd in the iaith, even as you have been
taught, abounding- in it with thanksgiving-. Beware lest
any one make a prey of you through an empty and deceit-
ful philosophy, — according- to the tradition of men, accord-
ing- to the elements of the world, and not according- to
Christ. For all the fullness of the Deity resides substan-
tially in him. And you are complete in him, who is the
head of all government and power. By whom, also, you
have been circumcised witli the circumcision made without
hands, in the putting off of the body of the flesh, by the
circumcision of Christ; having been buried with him in im-
mersion, by which also you have been raised with him.
tlirough the belief of tlie strong working of God, who raised
him li-om the dead. For you, who were dead on account of
trespasses, and by the uncircumcision of your flesh, he has
made alive together with him, having forgiven you all tres-
passes:— having blotted out the handwriting- of the ordi-
nances concerning us, which was contrary to us, he has
taken it away, nailing it to the cross: — having- spoiled gov-
ernments and poAvers, he made a show of them openly, hav-
ing triumphed over them by it. Let no one, therefore, judge
you in meat, or in drink, or in respect of a festival, or of a
new moon, or of sabbaths; which are a shadow of the things
which were to come, but the substance is of Christ. Let no
one beguile you of your reward, — delighting in humility,
and the worship of messengers, intruding- into things which
he has not seen, being, without cause, puffed up by his own
carnal mind: and not holding firmly the head, by whom the
whole body, thi-ough the joints and ligaments, being served
and compacted, increases with the increase of God.

20. — i^ow, if you have died with Christ fi-om the ele-
ments of the world, why, as living in the world, are yo-n
subject to ordinances, alter the connnandments and doc-
trines of men; who say, Touch not, taste not, handle not,
(which are all to i)erish with tlie using;) which things have,
indeed, a show of wisdom in will-worship, and humility, and
not sparing of the body — without any respect to the gi-ati-
fication of the flesh.

III. — If, then, you have been raised with Christ, seek
the things which are above, where Christ sits at the right
hand of God. Set your afl'ections on things above; not on
things upon the earth. For you are dead; but your life is?
hid with Christ in God. AVhen Christ our life shall ai)penr,
then you shall also appeal- with him in glory. Mortily.
therefore, your members wliicli are on the earth: fornica-

362 COT.OSSIANS. Cu. W.

tion, impurity, passion, evil desire, and licentiousness, which
is idolatry; for which things the wi'ath of God comes on
the children of disobedience: in which you also formerly
walked, when you lived with them. But now also put away
all these, anger, wrath, malice, defamation, obscene dis-
course, from your month. Lie not one to au thei', having
put off the old man, with his practices; and having ])Ut on
the new, who is renewed by knoAvledge, alter the image of
him, who created him; — where there is neither Greek nor
Jew; circumcision nor uncircumcision; barbarian, Scythian;
bond nor free; but Christ is all, and in all. Put on, there-
fore, as the elect of God, holy and beloved, bowels of com-
passion, kindness, humbleness of mind, meekness, long-suf-
fering. Bear with one another, and ibrgive each othci', if
any one have a complaint against any one: even as Christ
fbrga\e you, so also do you. And over all these put on love,
which is a bond of perfection. And let the peace of God
rule in your hearts; to which also you are called in one body,
and be thankful. Let the word oi' Christ dwell in you
richly; and Avith all wisdom teach and admonish each other
by ])sajms and hymns, and spiritual songs; singing with
gratitude in your hearts to the Lord. And whatever you
do, in word or in deed, do all in the name of the Lord Jesus,
giving thanks to God, even the Father, through him.
AVives, be subject to your own husbands, as it is fit in the
Lord. Husbands, love your wives, and be not bitter against
them. Children, obey your ]jarents in all things; for this is
well pleasing to the Lord. Fathers, do not exasperate your
children, lest they be discouraged. Servants, obey in all
things your masters according to the flesh; not with eye-ser-
vices, as men-pleasers, but with integrity of heart, as fear-
ing God. And whatevei" you do, work it from the soul, as
to the Lord, and not to men: knowing that from the Lord
you shall receive the recompense of the inheritance; for you
serve the Loi-d Christ. But he who does unjustly, shall i"e-
ceive for the injustice he has done : lor there is no respect
lY. of persons. Masters, afford to your servants what

is just and equal, knowing that you also have a Master in
the heavens.

2. — Continue instant in prayer, watching in it with
thanksgiving; at the same time, also, praying for us, that
God would open to us a door of uttei-ance, to speak the se-
cret of Christ, for which, indeed, I am in bonds; that T may
make it manifest, as I ought to speak. Walk in wisdom to-
ward them who are without, gaining time. Let your speech
be always with gracefulness, seasoned with salt, knowing

Cii. rV. COLOSSrANS. 363

how you ought to answer every one. All things concern-
ing me, Tychicus, a beloved brother, and Ihithful minister,
and fellow-servant in the Lord, will make known to you;
whom I have sent to you for this very purpose, that he may
know your atfairs, and comibrt your heai'ts: with Onesimus,
a taithlul and bel(j\ed Iji'other, who is from you. They will
make known to you all things which are done here. Aris-
tarchus, my fellow-prisoner, salutes you; and Mark, the
nephew of Barjiabas, concerning whom you gut orders: if
he come to you, receive him — and Jesus, who is called Jus-
tus, who are of the circumcision. These, alone, are laborers
with me for the kingdom of God, who ha^■e been a consola-
tion to me. Epaphras, who came irom you, a servant of
Christ, salutes you; at all times fervently striving for you
Ijy |)rayers, that you may stand perfect and complete in the
whole will of God. For I bear him witness, that he has
much aifection for you, and for them in Laodicea, and for
them in llicrapolis. Luke, the beloved Physician, and De-
mas, salute you. Salute the brethren in Laodicea; and Nym-
phas, and the congregation in his house. And when this
epistle has been ivad to you, cause that it be read also in the
congregation of the Laodiceans; and that you also read the
one from Laodicea. And say to Archippus, Take heed to
the ministry, which you have received in the Lord, that you
may fultill it.

18. — The salutation of Paul, with my own hand. Re-
member my bonds. Favor be with you.

3(M T. THESSALOTSTIAJnTS. Ch. I-II,

THE
FIRST EPISTLE

PAUL, THE APOSTLE,

TO THE

THESSALONIANS.

[WRITTEN FROM CORINTH, A.D. 52.]

I. — PAUL, and Sylvanus, and Timothy, to the congre-
gation of the Thessalonians, which is in God the Father,
and in the Lord Jesns Christ: Favor to you, and peace from
God our Father, and from oui* Lord Jesus Chi-ist.

2. — We give thanks to God at all times for you all, mak-
ing mention of you in our prayers; incessantly rememhering
your work of faith, and labor of love, and patience of hope
in our Lord Jesus Christ, in the sight of God, even our Fa-
ther; knowing, brethren, beloved of God, your election: tor
our gospel came not to you in word only, but also with power,
and with the Holy Spirit, and with much assurance: as you
know what sort of men we were among you. And you be-
came imitators of us, and of the Lord, having embraced the
word in much affliction, with joy of the Holy Spirit. So
that you are become patterns to all whi) believe, in Macedo-
nia and Achaia. Besides, from you the word of the LcM'd
has resounded, not only in Macedonia and Achaia; but also
in every place your faith in God is spread abroad, so that we
have no need to speak anything. For they themselves pub-
lish concerning us, what sort of entrance we had to you, and
how you turned to God irom idols, to serve the living and
true God; and to wait for his Son from heaven, whom he has
i-aised from the dead, even Jesus, who delivers us fi-om the
wrath which is to come.

II. — Foi' yourselves know, brethren, our entrance among
you, that it was not in vain. For although we had before suf-
fered, and were shamefully handled, as you know, at Philippi,
we were bold, through our God, to speak to you the gospel

Cir. III. I. TIIESSALONIANS. miS

of God, amidst a great combat. Besides, onr exhortation was
not from error, nor li*om impurity, noi- witli i^-uile. But as
we wei-e approved of God, to be intrusted wifli the gospel,
so we ejx'ak, not as pleasing men, but God, who tries our
hearts. For neither did we, at any time, use flattering words,
or a pretext lor eovetousness; God is Avitness. Neither
sought we honor fi-om men; neither from you, nor from
others. We might have acted with authority, as Apostles
of Christ; but we were gentle among you, as a nurse cher-
ishes her children — so, having a strong aflection for you, we
were well pleased to have imparted to you, not only the
gospel of God, but our own souls, also; because yOu were
become dear to us. For you remembci", brethren, our labor
aud toil; that laboriug night and day; that we might not
be chargeable to any of you, we preached to you the gosi)el
of God, You were witnesses, and God, also, in what a
holy, and just, and blameless manner, we acted toward you
that believe. As, also, you know, how we addressed every
one of you as a father his own children, exhorting aud com-
forting you; and testifying that you should walk worthy of
God, who has called you to his kingdom of glory. On this
account, also, we give thanks to God, without ceasing, that
when you received from us this message of God, you em-
brace(l not the word of men; but, as it is in truth, the word
of God, which, indeed, works eli'ectually in you who believe.
For you, brethren, became imitators of the congregations
of God which ai-e in Judea, in Christ Jesus; because you
also have sufl'ered like things from your own countrymen,
even as they have from the Jews, who both killed the Loi-il
Jesus, and the prophets, and have greatly persecuted us, and
do not please God, and are contrary to all men: hindering
us to speak to the Gentiles, that they may be saved; so that
they fill up their iniquities always: but the wrath of God is
coming upon them at length. Now, we, brethren, being
separated li-om you for a short time, in presence, not in
heart, the more abundantly endeavored, with great desire,
to see your face. Therelbre, we would have come to you
(even I, Paul,) once and again, but the adversary hindei'cd
us. For what is our hope, or joy, or crown of glorying?
Are not even you, in the i)resence ol'our Lord rlesus Christ,
at his coming? You, indeed, are our glory and our joy.

III. — Wherefore, no longer concealing our anxiety, we
were well pleased to be left at Athens alone, and sent Tim-
othy, oxiv brother, and a minister of God, and our fellow-
laborer in the gospel of Christ, to establish you, and to ex-
hort you eoncerning youi- i'liilh: that no one should be

860 I. THESSALOISTIAKS. Ch. TY,

moved by these afflictions; for yourselves know that we are
appointed to them. For even when we were with you, we
Ibretold you that we wei'e to be afflicted; which also ha])-
pened as you know. For this reason also, no longer con-
cealing my anxiety, I sent to know your I'aith; lest by some
means the tempter may have tempted you, and our labor
have become in vain. But now, when Timothy came to us
from you, and gave us the good news ol'your faith and love,
and that you have good remembrance of us at all times, ar-
dently desiring to see us, even as we also to see you; by
this, brethren, we were comforted concerning you in all onx
affliction and necessity, even by your faith. For now we
live, when you stand firm in the Lord. But what thanks-
giving can we retui-n to God concerning you, for all the joy
with which we I'cjoice, through you, in the presence of our
God? Night and day, most earnestly requesting to see
your face, and to supply the deficiencies of your faith.
Now may God himself, even oin* Father, and our Lord Jesus
C'hrist, make straight om- way to you. .Vnd may the Lord
fill you, and make you overflow with love to one another,
and to all, even as we also to you; that he may establish
your hearts unblamable in holiness, before God, even our
Father, at the coming of the Lord Jesus Christ, with all his
saints.

IV. — As to what remains, then, brethi-en, we beseech
and exhort you by the Lord Jesus, that as you have I'eceivcd
from us, how you ought to walk, and please God, you would
moi-e abound in it. For you know what connnanchnents wo
gave you by the Lord Jesus; for this is the will of God,
even your sanctification, that you should abstain fi-om whore-
dom— that every one of you should know how to possess his
own body in sanctification and honor — not in the passion oi'
lust, even as the Gentiles who know not God. That no man
should go beyond bounds, or defraud his brother in this
matter, because the Loi-d is an avenger of all such; as we,
also, formerly told, and fully testified to you: lor God has
not called us to impurity, but to holiness. Therefore, in-
deed, he who despises, despises not man, but God, who cei-
tainly has given to us his Holy Spirit.

9. — But, concerning brotherly love, you have no need
that I write to you, for you yourselves are taught of God to
love one another. And, indeed, you do it toward all the
brethren who are in all Macedonia: but we exhort you,
brethren, still to abound, and earnestly to study to be quiet;
and to mind your own affairs, and to work with your own
hands, as we commanded you: that you may w-ilk decently

('II. V. I. THESSALONIANS. 367

toward them who are without, and may have need of
nothing.

13. — Kow, I would not have you ignorant, brethren, con-
cerning- them who sleep; that you may not be grieved, even
as the others, who have no hope. Foi- if we believe that
Jesus died and rose again; so, also, them who sleep, will
God, through Jesus, bring with him. Besides, this we aiBrm
to you, by the word of the Lord, that Ave, the living, wlio
remain at the coming of the Lord, shall not anticipate theni
who are asleep: for the Lord himself will descend from hea-
ven, Avith a shout, Avith the voice of the Arch Angel, and
with the trumpet of God. And the dead in Chi'ist shall
I'ise first; afterAvard we, the living, who remain, shall, at the
same time Avitb them, be instantly taken up in clouds, to
join the Lord in the air: and so we shall be lor ever with
the Lord. 'Wherefore, comfort one anothei' with these
words.

V. — However, concerning the times and the seasons,
brethren, you have no need that I write to you: for your-
selves knoAV ix'rfectly, that the day of the Lord comes as a
thief in the night. AVhen they shall say, Peace and safety,
then sudden destruction comes upon them, as travail upon
a woman with child; and they shall not escape. But you,
brethren, are not in darkness, that that day should come
upon you like a thief. You are all sons of light, and sons
of day: avc are not sons of night, nor of dai'kness. There-
fore, let us not sleep, even as others; but let us Avatch and
be sober. For they who sleep, sleep in the night; and they
Avho grt drunk, get di'unk in the night, lint let us, avIio are
ol" the day, be sober, jjutting on the l)iX'ast[)late of faith and
love; and for a helmet, the liope of salvation. For God has
not appointed us to Avrath, but to obtain salvation, through
our Loi'd Jesus Christ, Avho died lor us, that Avhether Ave
wake or sleep, we may live together, with him. Whei'eibre,
comlbrt one another, and edily each other, even as also you
do.

12. — Now, we beseech you, brethren, to acknoAvledge
them who labor among you, and who i)reside oA'ei- you in the
Lord, and insti'uct you; and to esteem them very highly in
love for their Avorks' sake. Be at ])eace among yourselves.
Moreover, avc cxiiort you, brethren, admonish the disorderly,
comfort tlu' faint-hearted, suppoi't the weak, be of a long-
suffering disposition toAvard all. Take caiv that no one re-
turn (;vil for evil to any one, but always pursue what is good,
l)oth towai'd one another aud towaril all. liejoice always.
I'ray witlidut ciMsing. In c . ivlbing give thanks; lor tins

368 I. THESSALO^IANS. Ch. V.

is the will of God, by Christ Jesus, concei-ning you.
Quench not the Spirit. Despise not prophesying-. Pi-ove
all things. Hold fast that which is good. Abstain from all
appearance of evil.

23. — And may the God of peace himself sanctify you
wholly; and may your whole person, the spirit, and the soul,
and the body, be preserved unblamable, till the coming of
our Loi'd Jesus Christ. Faithful is he who has called you;
who also will do it. Brethren, pray for us. Salute all the
brethren with a holy kiss. I solemnly charge you by the
Lord, that this epistle be read to all the holy brethren. The
favor of our Lord Jesus Christ be with you.

Oh. I. II. THESSALONIANS. 369

THB

SECOND EPISTLE

PAUL, THB APOSTLE,

TO THE

THESSALONIANS.

[WRITTEN FROM CORINTH, A.D. 52.]

I. — PAUL, and Sylvainis, and Timothy, to the congre-
gation of the Thessalonians, which is in God our Father,
and in the Lord Jesus Christ : Favor to you, and peace from
God our Father, and from our Lord Jesus Christ.

3. — We are bound to thank God always, concernino- you.
brethren, as it is fit, because your faith grows exceeding-ly,
and the love of every one of you all toward each other
abounds; so that we ourselves boast of you to the congre-
gations of God, on account of your patience and laith in
all your persecutions and afflictions, which you endure; a
proof of the righteous judgment of God, that you might be
counted truly worthy of the kingdom of God, foi- which you
thus suffer: seeing it is just with God to return affliction to
them who afflict you — and to you, the afflicted, (because oui-
testimony was believed by you,) rest with us, at the revela-
tion ol'ihe Lord Jesus from heaven, with his mighty angels,
in flaming fire, inflicting a just retribution on those who
know not God, and who obey not the gospel of our Lord
Jesus Christ; who shall sufl'cr a just punishment — an ever-
lasting destruction Irom the presence of tliL' Lord, and from
the glory of his i)ower — in that day when he shall come to
be glorifu'd in bis saints, and to be admired by all the be-
lievers. In relation to which, we arc always praying con-
cerning you, that our God may account you worthy ol' this
calling, and fill you with all the benevolence ol" goodness,
and tlie elfect of faith with power; that the name of our
Loi'd Jesus Christ may be glorified by you, and you by him,
^4-

370 IT. THESSALO^^IANS. Cu. II-III.

according to the favor of our God, and of the Lord Jesus
Christ.

II. — ]^ow, we beseech you, brethi-en, by the coming ol
our Lord Jesus Chi'ist, and by our gathering together to
him, that you be n-ot suddenly shaken in mind, nor ahirmed,
neither by spirit, nor by report, nor by letter, as from us, in-
timating that the day of the Lord is at hand. Let no one
lead you into a mistake by any means; because the apostasy
must first appear, and the man of sin, the son of perdition,
must be first i-evealed, who opposes and exalts himself against
every one called a god, or an object of worship; so that he
l)laces himself in the temple of God, openly exhibiting him-
self, that he is a god. Do you not i-emember that, when I
was yet with you, I told you these things? And you know
what now prevents his being revealed until his proper time.
For already the mystery of iniquity secretly works, only
till he who now restrains, be taken out of the way; and then
shall that lawless one be revealed, whom the Lord Jesus will
consume by the spirit of his mouth — with the brightness of
his coming, he will, indeed, utterly destroy him, whose com-
ing is accoixling to the enei'gy of Satan, with all the power,
and signs, and wonders of falsehood; and with all the de-
ceit of unrighteousness among the destroyed; because they
did not embrace the love of the truth, that they might be
saved. For this cause, God will send them strong delu-
sion, that they may believe a lie; that all may be condemned
who have not believed the truth, but have taken pleasure in
iniquity.

13. — But we are bound to give thanks to God ahvays
for you, brethren, beloved of the Lord, because God has,
from the beginning, chosen you to salvation, thi'ough sanc-
tification of spirit, and belief of truth; to which he called
you, by our gospel, that you might obtain the glory of our
Lord Jesus Christ. Well, then, brethren, stand firm, and
hold fast the traditions which you have been taught, whetlu r
by our word or letter. And may our Lord Jesus Chi'ist
himself, and God, even our Father, who has loved us, and
given us everlasting consolation, and good hope througli
lavor, comfort your hearts, and establish you in every good
word and work.

IIL — Finally, brethren, pray for us, that the word of the
Lord may rapidly spread, and be glorified, even as among
you. And that we may be delivered from unreasonable and
wicked men; lor all men have not faith. But the Lord is
faithful, who will establish and keep you ii-om the evil one.
For we have confidence in the Lord concerning you, that

( n. ni. II. TIIESSALONIANS. JJ7.1

you both do, and will do, the things which we comnuiiid you.
And may the Loid dii'ect your hearts into the love of God
and into the patience of Christ.

6. — Now, wc command you, bi'ethren, by the name of
our Lord Jesus Christ, that you willulraw yourselves li-om
every brother who walks disordei'ly, and n(jt according to
the tradition which he received from us. For yourselves
know hoAV you ought to imitate lis — that we did not walk
disorderly among you; neither did we eat bread as a gift
from any one; but with labor and toil we wrought night and
day, that we might not be burdensome to any of you. Not
because we have not a right, but that we might give our-
selves to you for a pattern, to imitate us. And, therefore,
when we were with you, this we commanded you, that if
any one will not work, neither let him eat. For we hear
that there are some who still walk among you disorderly,
not working at all, but prying into other people's affairs.
Now, them who are such, we command and beseech by our
Lord Jesus Christ, that with quietness they work, and eat
their own bread. And you, bretln-en, be not weary in well
doing. jS^ow, if any one do nut obey our connnand in this
letter, point out that man, and keep no company with him,
tliat he may be ashamed. Yet do not count him as an ene-
my, but admonish him as a brother. And may the Lord of
peace himself give vou peace always, in every event. Tlie
Lord be with you all. The salutation of Paul, with my own
hand, which is the token in every epistle: thus I write. Tiw
favor of our Lc-d Jesus Christ be with you all. Apien.

872 I. TIMOTHY. Ch. 1.

THB

FIRST EPISTLE

PAUL, THE APOSTLE,

TIMOTHY.

[WRITTEN FROM MACEDONIA, A.D. 58.]

I. — ^PAUL, an Apostle of Jesus Christ, by the com-
mandment of God, our Saviour, and of the Lord Jesus Christ,
our Hope; to Timothy, my own son in the ihith: Favoi-,
mercy, and peace li-om God our Father, and from Christ
Jesus our Lord.

3. — As I entreated you to continue in Ephesus, when
going- into Macedonia, that you may charge some not to
teach diflferently, nor to give heed to fables, and endless gen-
ealogies, which occasion disputes rather than godly edifica-
tion, which is through faith; (now the end of the charge is
love, from a pure heart, and a good conscience, and unfeigned
faith : from which things some having swerved, have turned
aside to Ibolish talking;) desiring to be teachers of the law,
neither understanding what they say, nor the things aliout
which they are so positive. We know, indeed, that the law
is good, if one use it lawfully; knowing this, that the law is
not made for a righteous man, but for the lawless and disor-
dei'ly, the ungodly and sinners, the unholy and profime; mur-
derers of fathers, and murderers of mothers, manslayers, Ibr-
nicators, sodomites, manstealers, liars, false sweai-ers, and if
any other thing be opposite to wholesome doctrine; accord-
ing to the glorious gospel of the blessed God, Avith which I
am intrusted. Now, I thank Christ Jesus our Loi'd, who
has qualified me, that he reckoned me laithful, appointing
me to the ministry, who was Ibi-merly a defamer, and a per-
secutor, and an injurious i)erson. But I received mercy, be-
cause I acted ignorantly in unbelief; and the favor of our
Lord has superabounded, with the faith and love which is by

On. rr-ni. i. timothy. 373

Christ Jesuis. This saying is true, and worthy of all recep-
tion, that Christ Jesns came into the world to save sinners,
of whom I am chief. Ilowevei', for this caiise T received
mercy, that in me, tlie chief of sinners, Jesus Christ might
show forth al' long-suffering, for a pattern to them Avho
should hereafter l)elieve on him, in order to cvei'lasting life.
Now to the King eternal, immortal, invisible, to God alone,
be honor and glory, for ever and ever. Amen. This charge
r commit to you, son Timothy, according to the prophecies
which went belbre, concerning you, that you may cai-ry on,
through them, the good warfare; holding fast faith and a
good conscience; which some, having put away, with re-
spect to the faith, have made shipwreck: of whom are Hy-
meneus and Alexander, whom I have delivered to the ad-
versary, that they might be taught by chastisement not to
defame.

II. — Now I exhort, first of all, that supplications, pray-
ers, intercessions, and thanksgivings be made for all men;
Ibr kings, and all who are in authority, that we may lead a
f[uict and peaceable life in all godliness and honesty. For
this is good and acceptable in the sight of God our Saviour,
who wills all men to be saved, and to come to an acknovvl-
edguient of the truth. For there is one God, and one me-
diator between God and men, — the man Christ Jesus, who
gave himself a ransom for all; — of which th(! testimony is in
its pi-oper season : for which I was appointed a herald and
an Apostle, (I speak the truth, I do not falsify,) a teacher to
the Gentiles in I'aith and truth. I will, therefore, that the
men pray everywhere, lilting up holy hands, Avithout wrath
and disputings. In like manner also, that the women adorn
themselves in decent apparel, with modesty and sobriety,
not with plaited hair, or gold, or pearls, or costly raiment:
i)ut (which becomes women professing godliness,) with good
works. Let a woman learn in silence with all submission:
lor I do not allow a woman to teach, nor to iisurp authority
over a man, but to be silent; for Adam was first formed,
then Eve. liesides, Adam was not deceived: but the wo-
man, being deceived, was in transgression. However, she
shall be saved through child-bearing, if they live in faith,
and love, and holiness, with sobriety.

III. — This saying is true. If one eai-nestly seek the office
of a bishop, he desiivs an excellent work. The bishop, then,
must be unblamed, the husband of one wife, vigilant, pru-
<lent, of comely behavior, h()spita])le, fit to teach; not given
to wine, no sli-ikcr. but gentle: not (pianvlsome, nor a lover
-jf money: one wlio iiilcs well bis own house, having his

374 I. TIMOTHY. Cn. [Y.

children in subjection to him with all gravity: for if one
know not how to govern his own house; how shall he take
care of the congregation of God? jS'ot a new convert, lest
being puifed up with pride, he fall into the condemnation of
the devil. Moreover, he must even have a good report from
those without, that he may not fall into I'cproach, and the
snare of the devil. The deacons, in like manner, must be
grave, not double-tongued, not giving themselves to much
wine, not persons who earn money by base methods; hold-
ing fast the secret of the faith with a pure conscience. But
let these also be first proved :. then let them exei'cise the of-
fice of the deacon, being without blame. The women, in
like manner, must be grave, not slanderers; but vigihnit,
faithful in all things. Let the deacons be the husbands of
one wife, ruling well their children and their families. For
they who have performed the ofiice of a deacon well, pro-
cure to themselves an excellent degi'ee, and great boldness
in the faith which is in Christ Jesus. These things I write
to you, hoping to come to you soon. But if I tarry long,
that ygu may know how you ought to behave yoursell in the
house of God, which is the congregation of the living God,
the pillar and suppoit vif the truth. — And, confessedly, great
is the secret of godliness; — he who was manifested in the
flesh, justified in the Spirit; seen of messengers, proclaimed
to the Gentiles, believed on in the world, taken up in glory.
lY. — But the Spirit expressly says, that in future times
some will apostatize from the faith, giving heed to deceiving-
spirits, and to doctrines concerning demons: through the
hypocrisy of liars, who are seared in their own conscience;
who forbid to marry, and command to abstain from meats,
which (rod has created to be received with thanksgiving by
the faithful, who thoroughly know the truth; — that every
creature of God is good, being received with thanksgiving,
and nothing is to be rejected; for it is sanctified, by the
word of God, and by prayer. Laying these things before
the brethren, you will be a good servant of Tesus Christ,
nourished by the words of the faith, and of the good doc-
trine, to the knowledge of which you have attained. But
reject profane and old wives' fables, and exercise yourself to
godliness: for bodily exercise is profitable tor little; but
godliness is profitable for all things, having the promise of
the present life, and of that to come. This saying is true,
and worthy of all reception. Besides, foi- this we both
labor, and sufl'er i-eproach, — because we trust in the living
God, who is the >Saviour of all men, especially of believers.
These things give in charge, and leach. JjcI no one despise

Cii. V. I. TIMOTHY. 37-)

your youth; but be a pattern to the believers in speech, in
behavior, in love, in faith, in chastity. Till I come, apply
yourself to reading, to exhortation, to teaching. Neglect
not the spiritual gift which is in you, which was given you
through i)rophecy, with the imposition of the hands of the
eldership. Make these things your care. Be wholly em-
ployed in them, that your proficiency may be evident to all.
Take heed to yourself, and to your doctrine; continue in
them; for, in doing this, you will both save yourself, and
them who hear you.

Y. — Do not severely rebuke an old man, but besee* !
him as a father, and the young men as brothers; the ol
women as mothers, and the young as sisters, with all cha>
tity.

3. — Honor widows; who are really widows: but if any
widow have children, or grandchildren, let these learn first
piously to take care of their own family, and then to requite
their parents: for this is acceptable in the sight of God.
N"ow she who is really a widow, and desolate, trusts in God,
and continues in supplications and prayers, night and day.
But she who lives in pleasure, is dead while she lives. Now
these things give in charge, that they may be blameless. For
if any one provide not for his own, and especially those of
bis own family, he has denied the faith, and is worse than an
infidel. Let not a widow be taken into the number under
sixty years old, having been the wife of one husband, emi-
nent foi-good works — that she has brought up children, that
she has lodged strangers, that she has washed the saints"
feet, that she has relieved the afflicted, that she has dili-
gently followed every good woi'k. But the young widows
reject; for when they become impatient of the restraint of
Christ, they will wish to nian-y, incurring blame for having
violated their former engagement. And, at the same time,
also, they learn to be idle, wandci'ing about from house to
bouse; and not only idle, l)Ut tattlers, also, and meddlers,
speaking thing-s which they ought not. I would, therefore,
have young widows to marry, to bear children, to govern
the house, to give no occasion to the advei'sary for reproach;
for some ai-e already turned aside aftei' the adversary. If
any believing man or woman have widows, let them relieve
them, and let not the congregation l)e l)ur<lene(l, that it may
relieve those' wIkj are really widows. Let the seniors who
preside well, be counted worthy of double honor; especially
those who lal)or in word and teaciiing. For the scripture
eays, " You sliall not iiiu/,/le an ox treading out corn;" and,
* The laborer is worthy of liir> wages."

376 I. TIMOTHY. Cn. VI.

19. — Against a senior receive not an accusation, unless
by two or three witnesses. Those who sin, rebuke befbi-e
all, that the others, also, may be afraid.

21. — I charge you, in the presence of God. and of the
Lord Jesus Christ, and of the elect angels, that you observe
these things withoiit prejudice, doing nothing by partiality.
Impose hands hastily on no one, neither partake of other
men's sins. Kee]) yourself pure. Xo longer drink water,
but use a little wine for your stomach's sake, and your fre-
quent infirmities. The sins of some men are very manifest,
going before to condemnation; but some, indeed, they follow
after. In like manner, also, the good works of some are
very manifest, and those that are otherwise, can not lie hid.

VI. — Let as many servants as are under the yoke, esteem
their own masters worthy of all honor, that the name of God
and his doctrine be not defamed. And let those who have
believing masters, not despise them, because they are breth-
ren; but let them serve them more, because they are believ-
ers, and beloved, who receive the benefit. These things
teach and exhort. If any one teach differently, and consent
not to' the Avholesome dictates of oui' Lord Jesus Christ, and
to the doctrine which is according to godliness; he is puffed
up with pride, knowing nothing; but is doting about ques-
tions, and verbal contentions, from which come envy, strife,
evil speakings, unjust suspicions, perverse disputings of men
wholly corrupted in mind, and destitute of the truth; who
reckon gain to be godliness: from such, stand aloof. But
godliness with contentment is great gain. For we brought
nothing into the world, and it is evident that we can cairy
nothing out. Wherefore, having food and ]-aiment, with
these let us be content. But they who will be rich, fall intc)
temptation, and a snare, and into many foolish and hurtful
lusts, which plunge men into destruction and perdition. Foi-
the love of money is the root of all evil, which some, ea-
gerly desiring, have wholly erred from the faith, and pierced
themselves all around with many sori'ows. Therefore, do
you, O man of God! flee these things, and pursue righteous-
ness, piety, faith, lov^, patience, meekness. Combat the
good combat of faith: lay hold on eternal life; to Avhich,
also, you have been called, and have confessed the good con-
fession in the presence of many witnesses. I charge you,
in the pi'esence of God, who makes all alive — and of Christ
Jesus, who witnessed to Pontius Pilate the good confession;
that you keep this commandment without spot, unblamable,
till the appearing of oui' Loid Jesus Christ; which ajjpear-
U7ue, at the proper season, the blessed and only Potentate,

Cn. VT. I. TnrOTIIY. 377

the King of kings, and Lord of lords will exhibit; who only
has immortality — dwelling in light inaccessible; whom no
man has seen, nor can see: to Avhom be honor and might ev-
erlasting. Amen. Charge the rich in the present woi-ld nol
to be elated in mind, nor to trust in uncertain riches, but in
the living God, who confers on us richly all things for en-
joyment— to do good, to be rich in lovely works, ready to
distribute, communicative, providing for themselves a good
foundation for hereafter, that they may lay hold on eternal
life. O Timothy, guai'd the thing committed to you in trust,
avoiding profane babblings, and oppositions of knowledge,
falsely so named; which some, professing, ha^ei tu-i-^d, with
-espect to the faith. Favor be with you.

378 TI. TIMOTHY. Ci-'. I.

THE
SECOND EPISTLE

PAUL, THE APOSTLE,

TIMOTHY.

[WRITTEN FROM ROME, A.D. 65.]'

I. — PAUL, an Apostle of Jesus Christ, by the will of
Gfod, on account of the promise of life, which is by Christ
Jesus;' to Timothy, my beloved son: Favor, mercy, and
peace, from God the Father, and from Chi'ist Jesus our
Lord.

3. — I give thanks to God, (whom from my forefathers I
serve with a pure conscience,) that I have unceasing remem-
brance of you in my prayers night and day; remembering
your tears, I greatly desire to see you, that I may be filled
with joy: calling to remembrance also the unfeigned faith
which is in you, which dwelt first in your gi'andmother
Lois, and in yoiir mother Eunice, and I am persuaded that
it dwells in you also. For which cause I put you in mind
to stir up the spiritual gift of God, which is in you through
the imposition of my hands. For God has not given us a
spirit of cowardice; but of power, and of love, and of self-
government. Wherefore, be not ashamed of the testimony
of our Lord, nor of me his prisoner: but jointly suH'cr evil
for the gospel, according to the power of God; who has
saved us, and called us with a holy calling, — not on account
of our works; but on account of his own purpose and favor,
which was given us through Christ Jesus, before the times
of the ages, and is now made manifest by the appearing of
our Saviour Jesus Christ; who has, indeed, vanquished
death, and brought lil'e and incorruptibility to light by the
gospel; of which I am appoijited a herald, and an Apostle,
and a teacher of the Gentiles: for which cause I also sutler
these things. ^Nevertheless, I am not ashamed; for I know

Ch. n. n. TBIOTHY. 379

in whom I have believed, and I am i)ersnaded that he is able
to preserve what I have committed in trust to him, till that
day. The form of wholesome w'ords, which yon have heard
from me, hold fast, with the faith and love which are in
Christ Jesus. The good deposit guard by the Holy Spirit,
who dwells in us. You know Ihis, that all they who are in
Asia have turned me otf; of whom are Phygellus and Iler-
mogenes. May the Lord grant mercy to the family of Ones-
iphorus; for he often relreshed me, and was not ashamed
of my chain: but being in Rome, he sought me out very dil-
igently, and found me. May the Lord grant to him to find
mei'cy from the Lord in that day! And how many sei'viccs
he rendei'ed to me in Ephesus, you well know.

II. — Therefore, my son, be strong in the favor which is
through Chi'ist Jesus. And what things you have heard
from me by many witnesses, these commit in trust to faith-
ful men, who shall be fit also to teach others. Endure evil
as a good soldier of Jesus Christ, l^o man who wars en-
tangles himself with the occupations of this life, that he may
please him, who has chosen him to be a soldier. And also
if one contend in the games, he is not crowned unless he
contend accoi'ding to the laws. It becomes the husbandman
to labor, before he partakes of the fruits. Considci- what I
say; and may the Lord give you understanding in all things!
liememljci-, Jesus Christ, of the seed of David, has been
raised from the dead, according to my gospel; for which I
suffer evil as a malefactor, even to bonds; but the woi'd of
God is not bound. For this cause I patiently bear all things
on account of the elect; that they, indeed, may obtain the
.salvation which is by Christ Jesus with eternal gloiy. This
saying is true, that if w^e die with him, we shall also live
with him: if we sutler patiently, we shall also reign with
him: if we deny him, he also will deny us. Though we be
'unfaithl'ul, he abides faithi'ul; he can not deny himself Put
them in remenibrance of these things; eai'nestly testifying
to them in the presence of the Lord, not to fight about words
for nothing useful, but to the subverting of the hearers.
Strive to exhibit youi-self to God an appi'oved workman,
irreproachal)le, rightly dividing the woi-d of truth. JJul
profane empty bahijlings resist, for they will increase to
more unuoiiruiess. And their wurd will eat as a "•an^rene:
of whom are Ilynicneu.> and IMiilctiis; who, concerning the
truth, have erred, allirming that the resurrection has already
liappened. and do subvert the I'aith ol" sdine. Xcveithele.-^s,
the HiuiKhilioM of (iod >l.uids lii-iii, having this insci'iption,
The Ijord has made Uiuiwii \lieiii who arc his: — and, Let

380 II. TIMOTHY. Ch. III.

every one who names the name of Chi'ist, depart from in-
iquity. But, in a great house ihere ai-e not only vessels
of gold and of silver, but also of Avood and of earthen-
ware; some to honoi', and some to dishonor. If, then, a
man will cleanse himself well from these, he will be a vessel
appointed to honor, sanctified, and very profitable for the
master's use, prepared Ibr every good work. Flee, there-
fore, youthful lusts; but pursue righteousness, faith, love,
and peace, with them who call on the Lord ti-om a pure
heart. Moreover, foolish and ignorant questions reject,
knowing that they beget contentions; antl the sei'vant of the
Lord must not be contentious, but gentle toward all men, fit
to teach, patiently bearing evil, in meekness instructing
those who set themselves in opposition; if, by any means
God will give them reformation to the acknowledgment of
truth; and they may awake up out of the snare of the devil,
who are taken captive by him at his will.

III. — This, also, know, that in latter days perilous times
will come. For men will be self-lovers, money-lovers, boast-
ers, proud, defamcrs, disobedient to parents, ungrateful, un-
holy, without natural afiection, bai'gain-breakers, slanderers,
incontinent, fierce, haters of good men, headstrong, pufl'ed
up, lovei's of pleasures more than lovers of God; having a
form of godliness, but denying the power of it. !Now, from
these, turn away. Of these, indeed, are they who go into
houses and lead captive silly women laden with sins, led
away by divers lusts; always learning, but never able to
come to the knowledge of the truth. jNow, in the manner
that Jannes and Jambres resisted Moses, so do these also
resist the truth: men wholly corrupted in mind, reprobate
as to the faith. However, they shall not proceed further;
for their foolishness shall be very plain to all, as theirs also
was. But you have fully known my teaching, manner of
life, purpose, faith, meekness, love, patience, persecutions,
sufl'erings, such as befell me in Antioch, in Iconium, in Lys-
tra: such persecutions I endured; but out of them all the
Lord delivered me. And all, indeed, who will live godly in
Christ Jesus, shall be persecuted: but wicked men and im-
postors will grow woi'se and woi'se, deceiving, and being de-
ceived. In the meantime, do you continue in the things
which you have learned, and with which you have been in-
trusted, knowing Jidhi whom you have learned them; and
that, from a child, you have known the sacred scriptures,
which are able to make you wise to salvation, by the faith
which is in Christ Jesus. All scripture, given by divine in-
spiration, is indeed prolilahle ii.r doctrine, lor conviction,

Ch. IV. II. TDFOTHY. 381

Ibr correction, for instraction in rig-hteonsiieas : that the man
of God may be perfect — completely fitted for every good
woi'k.

IT". — I charge you, in the presence of God, and of Jesus
Christ, who will judge the living and the dead, at his ap-
pearing- in his kingdom: proclaim the word, be instant in
season, out of season, reprove, rebuke, exhort, with all long-
snifering and teaching. For thei-e will be a time when they
will not endure wholesome doctrine; but, having itching-
ears, they will, accoi-ding- to their own lusts, heap up to
themselves teachers: and they will, indeed, tiu'n away their
ears Irom the truth, and be tui'ued aside to fables. But do
you watch at all times; bear evil treatment; do the work of
an evangelist; fully perfoi-m your ministry. For I am
shortly to be sacrificed, and the time of my departui'c is at
hand. I have combated the good combat, I have finished
the race, I have continued faithful: henceforth there is laid
up for me a crown of righteousness, which the Lord, the
I'ightcous Judge, will deliver to me at that day; and not to
nie only, but also to all them who love his appearing. Make
haste to come to me soon : foi- Denias, having- loved the pres-
ent world, has forsaken me, and has gone to Thessalonica;
Ci-esceus into Galatia, and Titus into Dalmatia. Only Luke
is with me. Take Mark, and bring him with you, for he is
very useful to me in the ministry. IJut Tychicus I have
sent to Eplicsus. The cloak which I left at Troas with Car-
pus, bring- when you come, and the books, especially the
parchments. Alexander, the coppersmith, has done me
many evil things; the Lord will I'eward him according to
his works: of whom beware, for he has greatly opposed our
woi-ds. At my first answer, no one appeared with me, but
all Ibrsook me. May it not be laid to their charge! How-
ever, the Lord stood by me, and sti'engthcncd me, that
through mc, the proclamation might be fully declared, and
all the Gentiles might hear; and I was ilelivered out of the
mouth of the lion. And the Lord will deliver me li-om every
evil work, and preserve me to his heavenly kingdom: to
whom be gloi-y for ever and ever. Amen. Salute Priscji
and Ac[uila, and the family of Onesi^jhorus. Erastus abode
at Corinth; but Trophimus J lelt at Miletus, sick. Make
haste to come before winter. Lubulus salutes you; and
Pudens, and Linus, and Claudia, and all the brethren. The
Ijord Jesus Christ be with your spirit. Favor be with you.

382 TITUS. Ctx. L

THE

EPISTLE

PAUL, THE APOSTLE,

TITUS.

[WRITTEN FROM MACEDONIA, A. D. 56.]

I. — PAUL, a servant of God, and an Apostle of Jesus
Christ, (according to the fliith of God's elect, and the ac-
knowjedo-ment of the ti'uth, which is according to godli.-
ness; in nope of eternal life, which God, who can not lie,
promised before the times of the ages — who has now mani-
fested his word, at the proper season, by the proclamation
with which I am intrusted, according to the appointment
of God our Saviour;) to Titus, my genuine son, according
to the common faith': Favor, mercy, and peace, from God
tJie Father, and from the Lord Jesus Christ, our Saviour.

5. — For this purpose, I left you in Crete, that you might
set in order the things left unfinished, and to ordain seniors
in every city, as I commanded you. If any one be without
blame, the husband of one wile, having believing children,
not accused of riotous living, nor unruly. Foi- a bishop
should be blameless, as the steward of God; not self-willed,
not prone to anger, not given to wine, not a striker, not one
who makes gain by base methods; but hospitable; a lover
of good men, prudent, just, holy, temperate; holding fast
the true doctrine, as he has been taught; that he may bo
able, by wholesome teaching, both to exhort and to confute
the gain-sayers. For there are many uni'uly and foolish
talkers and deceivers, especially those of the circumcision,
whose mouths must be stopped; who subveit whole families,
teaching things which they ought not, for the sake of sordid
gain. One of themselves, a prophet of their own, has said,
" The Cretans are always liars, evil wild beasts, lazy bodies."
Tins testimony is true; for which cause rebuke them sharply,

^!fi. II-III. TITUS. -m

flint they may be healthy in the faith — not giving hceil to
Jewish fables, and ])rccepts of men who pei'vert the truth.
To the pure, all meats are pure; but to the ])ollute<l and un-
believing nothing is pure; for both their understanding and
conscience ai-e polluted. They profess to know God; but
by works they deny him, being abominable and disobedient,
and to every good work re]jrobate.

11. — But do you inculcate the things which become
wholesome doctrine: that aged men be vigilant, grave, pru-
dent, healthy by faith, love, patienoe. That aged women,
in like mannei', be in deportment as becomes sacred per-
sons— not slanderers, not enslaved to much wine, good
teachers; that they may pei'suade the young women to be
lovers of their husbands, lovers of their children — to be calm,
chaste, careful of their families, good, subject to their own
Inisbands, that the word of God may not be defamed. The
young men, in like manner, exhort to govern their passions.
In all things make yourself a pattern of good works: in
leaching show incorruptness, gravity, wholesome speech
which can not be condemned; that he who is on the opposite
side may be ashamed, having nothing bad to say concerning
you. Exhort sci'vants to be subject to their own masters,
and in all things to be careful to please, not answering again,
not secretly stealing, but showing all good fidelity, that they
may adorn the doctrine of God our Saviour in all things.
For the favor of God, which brings salvation, has ajjpeai'ed
to all men; teaching us that denying ungodliness and worldly
lusts, we should live sobei-ly, righteously, and godly in this
pi'esent world — expecting the blessed hope; namely, the ap-
pearing of the glory of the g-reat God, and of our Saviour
Jesus Christ; who gave himself for us, that he might re-
deem us from all iniquity, and purity to himself a peculiar
people, zealous of good works. These things inculcate, and
exhort, and repi'ove with all aulliorify; let no one despise
you.

III. — Put them in mind to be subject to governments
and i)owers, to obey magistrates, to be I'eady to eveiy good
work; to speak evil of no one; to be no fighters, i)ut equifa-
l)le, showing all meekness to all men. For even we oiu'-
selves were It^i-merly foolish, disol)edient, erring, slavishly
serving divers inordinate tlesires and pleasmcs, living in
malice and envy, hateful, and hating one another. lint
when the goodness and philanthropy of God our Saviour
shone forth, he saved us — not on account of works of right-
eousness which we had done — but according to his own
mercy, through the bath of regeneration, and the renewing

384 TITUS. Ch. DJ,

of the Ho'y Spirit; which he poured out on us richly,
through Jesus Christ oiu- Saviour: that, being justified by
his favor, we might be made heirs according to the hope of
eternal life. This doctrine is true: and concerning these, I
charge you to affirm strongly, that those who have believed
in God, be studious to stand foremost in good works. These
are the things that are honorable and profitable to men. But
foolish questions, and genealogies, and strifes, and fightings
about the law, resist; for they are unprofitable and vain. A
factionist, after a first and second admonition, reject; know-
ing that such a person is perverted, and sins, being self-con-
demned. When I shall send Artemas to you, or Tychicus,
make haste to come to me at Nicopolis, for I have determined
to winter there. Diligently help forward on their journey,
Zenas, the lawyer, and Apollos, that nothing may be want-
ing- to them. And let ours also learn to stand foremost in
good works, for necessary uses, that they may not be unfruit-
ful. All who are with me salute you. Salute them who love
as \v. the faith. Favor be with you all.

Oh. I. PHILEMON. 386

THB

EPISTLE

PAUL, THE APOSTLE.

PHILEMON.

(WRITTEN FROM ROME, A.D. 68.)

I. — PAUL, a prisoner ol" Je«u.s Christ, and Tiiiiofliy, Uil
brother, to Philemon, the beloved, and our lellow-laborer;
and to Aj^jhia, the beloved; and to Archippns, our lellow-
.soldier, and to the cong-regation in your house: Favor to
you, and peace from God our F.ither, and from our I^ord
Jesus Christ.

4.^ — I g-ive thanks to my God always, making- mention oi
you in my prayers — (having heard of the faith, which you
have toward the Loi-d Jesus, and of your love to all the
saints) — thai the conununication of your faith may become
effectual by t Ik- acknowledgment of every good thing- that
is among us, toward Christ Jesus. Foi- we have much joy
and consolation in your love; because the souls of the saints
are refreshed by you, brothei-. AVherelbre, though I might
be nuich bold in Christ, to enjoin you what is fit; yet, lor
love's sake, 1 rather beseech, being such a one as Paul, an
old man, and now, also a prisonei- of Jesus Christ. I beseech
you for my son, whom I have begot, in my bonds, even Ones-
imus; who Ibrniei-ly was to you unprolitable, but now will
be very profitable to you, even as ho has been to me — whom
r have sent l)ack: do you, therefore, receive him as an object
of my tcndcrest ail'ection; whom 1 was desirous to have de-
tained with myself, that, in your stead, he nught have min-
istered to nil', in these bon<ls, foi- the gosprl : l)Ul without
your mind I would do n(jlhing-, that the good derived might
not be as if by constraint, but as voluntary. I'erhaps, also,
foi' this reason he was separated lor a little while, that you
25

.'186 PIIILEMOIS^. Ch. 1.

might have him for ever: no longer as a slave only, but
above a slave, a beloved brother, especially to me — and how
much more to you, both in the flesh and in the Lord. If,
then, you hold me as a partner, receive him as myself. And
if he have injured you in anything, or owes you, place it to
my account, i, Paul, have written with my own hand — I
will repay. I forbear to urge upon yoi;, that you owe to me
even your ownself. I beseech you, brother, let me have joy
of you in the Lord — gratify my tender atTections for Christ's
sake. Having confidence in your obedience, 1 have written
to you, knowing that you will even do more than I ask.
But at the same time, prepai'e me also a lodging; for I hope
that through your pi'ayers, I shall be granted to you.
These salute you, Epaphras, my fellow prisoner for Chi-ist
Jesus; Mark, Ai-istarchus; Demas, Luke, my fellow-labor-
ers. The favor of our Lord Jesus Christ be with your spirit.

Ck. I. HEBREWS. 'J87

THE
EPISTLE

PAUL, THE APOSTLE,

TO THE

HEBREWS.

[WRITTEN FROM ROJIE, OK ITALY, A. D. 63.]

I. — GOD, who in ancient times, spoke often, and in va-
rious ways, to Ihe lathers, by the jjrophets, has, in these last
days, sjK)lven to ns by a Son, whom he has constituted Lord
of all tilings, by whom, also, he made the universe: who,
being- an eifulgence of his gloiy, and an exact representation
of his character, and controlling- all things by his own pow-
erful word, alter he had, by himself, made expiation for oin-
sins, sat down at the right, hand of the Majesty on high;
being- exalted as I'ar above the angels, as the name he has
inherited, is more excellent than theirs. For, to which of
the angels did he at any lime say, " '^riiou art my Son: to-
day I have begotten thee?" and again, "■ I will be his Falhei',
and he shall l)e my Son?" l>ut when he brings again the
First-born into the woi-ld, he says, "Let all the angels of
God worship him." ^Vhereas, concerning- angels, he says,
"Who makes winds his angels, and flaming fire his minis-
ters." But to the Son, "Thy throne, O God, endures lor
ever. The scepter of thy kingdom is a scepter of rectitude.
Thou' liast loved righteousness, and hated iniquity; there-
lore, God, thy God, has anointed thee with the oil of glad-
ness, above thy associates." And, " Thou, Lord, in the be-
ginning didst lay the louiidations of the earth, and the
heavens are the works of thy hands. They shall perish,
but thou dost remain; and they, as a garment, shall grow
old: and, as a vesture, thou wilt fold them up, antl they
shall be changed: but thou art the same; and thy years
shall never fail." Moi'eover, to which of the angels did he
say, at any time, "Sit thou at my I'igiit hand, till 1 make

388 HEBREWS. Ch. 11 -III.

thy enemies thy footstool." "Are they not all ministering
spiiits, sent forth to minister for them who shall inherit sal-
II. vation?" (On this account, we ought to attend the
more earnestly to the things which were heard ; lest at any
time we should let them slip. For if the word spoken hy
angels was firm, and every transgression and disobedience
received a just retribution ; how shall we escape if we neg-
lect so great salvation? which, beginning to be spoken by
the Lord, was confirmed to us by them who heard him ; God,
also, bearing witness, both by signs and wonders, and divers
miracles, and distributions of the Holy Spirit, according to
his own pleasure.) Moreover, he has not subjected to the
angels the world to come, of which we are speaking. But
one in a certain place has testified, saying, " What is man
that thou art mindful of him — or the son of man, that thou
dost regard him? Thoii hast made him a little lower than
the angels; thou hast crowned him with glory and honor,
thou hast put all things under his feet." ^ow, by putting
all things in subjection to him, he left nothing that is not sub-
ject,to him; but now, we do not yet see all things subjected
to him; but we see Jesus, who was made a little lower than
the angels, that he, by the favor of God, might taste death
for all; for the sutlering of tleath, ci owned with glory and
honor! For it became him, foi- whom are all things, and Ijy
whom are all things, to make him, who leads many sons to
glory — even the Captain of their salvation — ])erfect through
suflerings. For both he who sanctifies, and they who are
sanctified, are all of one Father ' for which cause he is noi
ashamed to call them brethren; saying, " I will announce
thy name to niy brethren: in the midst of the congregation
I will sing praises to thee." And, again, "I will put my
trust in him." And, again, " Behold I, and the children
whom God has given me." Since, then, the children par-
took of flesh and blood; he, also, in like manner, partook of
these; that, through death, he might vanquish him who had
the power of death, that is, the devil; and deliver them,
who, through fear of death, were all their liiiitime subject
to bondage. For, indeed, he has not at all assumed the na-
ture of angels; but he has assumed the seed of Abraham.
Hence, it was necessary for him to be made like his bi'eth-
fen in all things; that he might be a mercil'ul and faithfu]
High Priest, in mattei's pertaining to God, in order to expi-
ate the sins of the people: for, by what he suffered himself,
when tried; he is able to succor them who are tried.

111. — Wherefore, holy brethren, partakers of the heav-
enly calling, attentively consider Jesus, the Apostle and

un. lY. HEBREWS. 389

High Priest whom we have confessed; who, as well as
Moses, is faithful to him that appointed him over all his
house. Indeed, he has been accounted worthy of glory, as
far superioi" to Moses, as that of the builder is superior to
the house. Xow every house is built by some one; but he,
the builder of all things, is God. And Moses, indeed, as a
servant, was faithful in all his house, for a testimony of the
things that Avere to be spoken hy him; but Chi'ist, as a Son,
over his own house — whose house we are, if we hold fast
our confidence, and the rejoicing of our hope, unshaken to
the end. Wherefore, as the Holy Spiiit says, " To-day, if
you will hear his voice, harden not your hearts, as in the
bitter jirovocation, in the day of temptation in the wilder-
ness; where your fathers tempted me, and proved me, yet
saw my works for forty years. Wherefore, I was displeased
with that generation, and said. They always err in heart,
and they have not known my ways. So, I swore, in my
wrath, They shall not enter into my rest." Brethren, take
heed, lest there be in any of you an evil heart of unbelief,
by departing from the living God. But, lest any of you be
hardened, through the deceitfulness of sin, exhort one an-
other every day, while it is called To-day: (for we are all
partakers of Christ, if, indeed, we hold fast the first confi-
dence firm to the end;) with this saying, " To-day, if you will
hear his voice, harden not your hearts, as in the bitter pro-
vocation." For some, when they heard, did bitterly provoke;
yet, not all that came out of Egypt by Moses. But with
whom was he displeased forty years? Was it not with them
who sinned, whose carcasses fell in the wilderness? And to
whom did he swear, that they should not enter into his rest,
but to them who did not believe? So, we see that they could
IV. not enter in because of unbelief. Wherefore, let

us be afhiid, lest a promise of entrance into his rest being-
jell, any of you should seem to fall short of it. For glad
tidings have been proclaimed to us, as well as to them: but
the word which they heard did not profit them; not being-
mixed with faith in them who heard it. For we, who have
believed, do enter into the rest, as he said, "So, I swore, in
my wrath, They shall not enter into my rest;" namely, from
the works that were finished at the formation of the world.
For he has spoken somewhere concerning the seventh day,
thus: "And God rested on the seventh day, from all his
works." And in this, again, "They shall not enlei- into my
rest." Since, then, it remains for some to entei- into it, and
that they who first received the good tidings, did not enter
in on account of unbelief: again, lie limits a certain day.

390 HEBTiEWS. Ch. V.

saying, by David, "To-day," aftei- so long a time; as it is
said, "To-day, if you will hear his voice, harden not your
heai'ts." Foi', if Joshua had caused them to rest, he would
not, after that, have spoken of another day. There remains,
therefore, a divine rest for the people of God. For he who
has entered into his rest, has himself, also, i-ested from hi>
own works, like as God, also, rested from his. Wherefore
let us carefully strive to enter into THIS REST, lest an}
one should fall after the same examjile of unbelief. For the
word of God is living and powerful, and sharper than any
two-edged sword, ])iercing even to the dividing asunder of
soul and spirit, and of the joints and marrow, and is a dis-
ceimer of the thoughts and purposes of the heart. And there
is no creature concealed from his sight, for all things are
naked and open to the eyes of him, to whom we must give
an account. Now, having a great High Priest, who has
passed through the heavens, Jesus the Son of God, let us
hold fast our confession. Foi" we have not a High Priest
who can not sympathize with our weaknesses; but one who
was tried in all points, according to the likeness of his na-
ture .to ours, without sin. Let us, therefore, approach, with
boldness, to the throne of favor, that we may receive mercy,
and obtain favor for the pui'pose of seasonable help.

V. — For every high priest taken from among men, is ap
pointed to perform for men the things pertaining to God,
that he may offer both gifts and sacrifices for sins: being
able to have a right measure of compassion on the ignorant
and erring: because he himself, also, is surrounded with in-
firmity. And foi- that reason he must, as for the people, so,
also, for himself, offei' sacrifices foi' sins. Now, as no one takes
this honor to himself, but he who is called of God, as Aaron
was; so, also, Christ did not assume to himself the honor of
beins: a Hio-h Priest: but he who said to him, "Thou art
my Son, to-day I have begotten thee — also says, m an-
other place, " Thou art a Priest for ever, according to the
order of Melchisedec." He, (who, in the days of his flesh,
having, with loud cries, and with tears, offered up prayers
and supplications to him who was able to save him ti'om
death, and was delivered li-om his fear,) though being a
Son, learned obedience by the things which he suffered; and
being made perfect, became the author ol" eternal salvation
to all who obey him; being proclaimed by God a High Priest
for ever, after the order of Melchisedec: (concerning whom
we have much to say, and of difficult interpi-etation, since
you have become dull of apiM-eluMision. For, when, by this
time, you ought to be teaclicrs, you have need of some one

Ch. yi. HEBREWS. 391

to teach you again the first elements of the oracles of God;
and have become such as need milk, leather than solid food.
IS'ow every one who uses milk, is unskilled in the word of
righteousness, for he is a babe : but solid food is for those of
a mature age, whose faculties have been habituated by long
practice to discriminate both good and evil.

VI. — Wherefore, leaving the first principles of Chris-
tian doctrine, let us progi'ess toward maturity, not laying
again the foundation concerning reformation li'om dead
works, and faith toward God — concerning the doctrine of
immersions, and of imposition of hands, of a resurrection
of the dead, and of eternal judgment; and this we will do,
if God permit. For it is impossible to renew again to re-
formation, those who have been once enlightened, and have
tasted of the heavenly gift, and have been made partakers
of the Holy Spirit, and have tasted the good word of God,
and the powers of the age which was to come, and yet have
lallen away, crucifying again to themselves the Son of God,
and exposing him to contempt.

7. — For the land that drinks in the rain, which otlen
comes upon it, and brings Ibrth herbs, fit for them by whom
it is cultivated, receives a blessing from God: but that which
produces thorns and briei's, is reprobated, and nigh to a
curse; whose end is to be burned.

9. — But, beloved, we hope better things of you, even
things whicb are connected with salvation, though we thus
speak. For God is not um-ighteous, to Ibrget your work,
and the love which you have showed toward his name, in
that you have ministered to the saints, and do minister.
Yet, we earnestly desire every one of you to show the same
diligence, in order to the realizing of this hope, to the end —
that you may not be slothful, but imitators of them who,
through faith and patience, are inheriting the promises. For
when (lod made i^romise to Abraham, since he could swear
by no one greater, he swore by himseil^ — saying, "Surely,
blessing, I will bless you, and multiplying, 1 will multiply
you;" and so, having patiently waited, he obtained the
promise. For men, indeed, swear by the greater; and an
oath for conHrmation is, to them, an end of all contradiction.
Therefore, God, willing more abundantly to show to the
heirs of promise the immutability of his purpose, confirmed
it with an oath; that, by two imuiutable things, in which it
was im[)os.sible lor God to lie, we might have strong couso-
lation, who have lied away to lay hold on the hope set before
us; which we have as an anchor of the soul, both sure and
steadliist, and entering into the place within the vail, where

392 HEBREWS. Ch. VII.

a forerunner has entered on our account; even Jesus, made
a High Priest for ever, according to the order of Melchise-
dec.)

YII. — For this Melchisedec — king of Salem, Priest of
tlie Most High God, wlio met Abi-aliam returning from the
shiugliter of tlie kings, and blessed him, to whom Abraham
imparted even a tenth of all; being, indeed, by interpretation,
first, king of righteousness, and next, also, king of Salem;
which, by interpretation, is king of [)eac-e — was without fa-
ther, without mother, without genealogy, having neither be-
ginning of days, nor end of life: but, being made like the
Son of God, he remains a priest continually. J^ow, consider
how great this priest was, to whom even Abraham, the patri-
arch, gave a tenth of the spoils. For they, indeed, of the
sons of Levi, who received the priesthood, have a command-
ment to tithe people according to the law; that is, their breth-
ren, although they have come forth from the loins of Abra-
ham: but he, who did not derive his pedigree from their
progenitors, tithed Abraham, and blessed the holder of the
promises. Now, beyond all contradiction, the less is blessed
by th§ greater. Besides, here, indeed, men, who die, take
tithes; but thei'e one, of whom it is testified that he lives.
And, as one may say, even Levi, who receives tithes, was
tithed in Abraham : lor he was yet in the loins of his father,
when Melchisedec met him.

11. — Moreover, if, indeed, perfection were through the
Levitical priesthood, (for with it the people received the
law,) what farther need was there that another priest should
arise, according to the order of Melchisedec, and not be
called according to the order of Aaron? Wherefore, the
priesthood being changed, there is, of necessity, a change
also of law. Foi' he to whom these things are said, was of a
different tribe, of which no one gave attendance at the altar.
For it is very plain that our Lord has sprung from Jutlah,
in relation to which tribe Moses spoke nothing concei'ning
priesthood. Moreover, it is still more plain that, according
to the similitude of Melchisedec, another priest arises, who
is made, not acccjrding to the law of a carnal commandment,
but according to the power of an endless life. For he testi-
fies, " Thou art a pi'iest for ever, according to the order of
Melchisedec." Here then, there is a disannulling of the pre-
ceding commandment, because of its weakness and unprofit-
ableness— (lor the law made no one perfect) — and the su-
perinduction of a better hope, by which we draw near to
God.

20. — Moreover, inasmuch as not without an oath

Oil. VIII. HEBREWS. 39o

(for they, indeed, were make priests without iiii oiith, but he,
with an oath, by liiui who said to him, "The Lord has
sworn, and will nttt repent, Thou art a priest lor evei', ae-
eording to tlie oi-der of Melchisedec,") by so ninc-h was
Jesus n)ade tlie .-urety of a better institution. Besides,
many, indeed, are made priests, because by death they are
liindered from continuing-: but he, because he lives for evei",
has a priesthood which does not pass from him. Hence,
also, he is Ibr ever able to save them who come to God
through him; always living to make intercession for them.
Xow such a Iligli Priest became us; who, being holy, harm-
less, uudeiik'd, separated Irom sinners, and made higher than
the heavens, has not, like the high priests, need, li-om time
to time, to offer sacrifices, first for his own sins, then for
those of the people; ibr this latter he did once, when he
oflTei'ed up himself. For the law constitutes men high priests,
who have infirmity; but the word of the oath, which was
since the law, constituted the Son, who is pei-fected for ever-
more.

VIII. — Now of the things which we liave spoken, this is
the sum: We have such a High Priest, who has taken his
seat at the right hand of the Majesty in the heavens — a
minister of the holy places; namely, of the true tabernacle
which the Lord erected, and not man. For every high priest
is constituted to offer both gifts and sacrifices. Hence, it
was necessary that this High Priest, also, should have some-
thing which he might offei'. For, indeed, if he were on
earth, he could not be a priest, there being priests who offer
gifts according to the law. (These perl'oi'm divine service
ibi- an example and shadow of heavenly things, as Moses,
when about to construct the tabernacle, was admonished of
God: " See, now, (says he,) that you make all things ac-
cording to the type that was showed you in the Mount.")
Besides, he has now obtained a more excellent ministry, in-
asmuch as he is the mediator of a better institution, which
has been established upon better promises. For if that first
institution had been fanltless, a ])lace Avonld not have been
sought lor a second. But, finding fault, he says to them,
" Behold, the days come, says the Lord, when I will make a
new institution with tlie house of Israel, and with the house
ol'Judali: not accoiding to the institution which I made
with their liillii i^, at tlie tiiiu' of my taking them by the
uand, to lead them out of the land ol' Egy])t — because they
did not abide in my institution, 1 aUo neglected them, says
ijie Lord. iSow this is the institution wliicli I will make
with the house of ]>iacl, alter these ilays, says the Lord '

;?94 HEBREWS. Cii. IX.

will put my laws into their mind, and inscribe them on their
hearts, and I will be to tliem a God, and they shall be to me
a people. And they shall not tcaeh every man his lellow-
eitizen, and every man his brother, saying, Know the Lord;
tor all shall l^now me, from the least of them to the greatest
(»{' them. Becanse 1 will be mercithl to their unrighteous-
ness, and their sins and their iniquities I will remember no
more." By saying-, "a new institution," he has made the
former old: now, that Avhieh is decaying- and growing- old, is
ready to vanish away.

IX. — N^ow, indeed, the first institntuin had both ordi-
naHces of service, and a worldly holy place. For the lirst
tabernacle, which is called holy, was set in order; in which
were both the candlestick and the table, and the showbread;
and behind the second vail, the tabernacle which is called
most holy — having the golden censer, and the ark of the in-
stitution, covered everywhere with gold, in which were the
golden pot having- the manna, and the rod of Aaron, Avhich
budded, and the tables of the institution; and above it,
the cherubim of glory, overshadowing the mercy-seat; con-
cei'nipg- which things we can not at present speak particu-
larly.

6. — JSTow, these things being thus set in order, the priests
go at all times indeed into the first tabernacle, performing;
the services; but into the second tabernacle — the high priest
alone — once every year, not without blood, which he oft'ers
for himself, and for the errors of the people. The Holy
Spirit signifying this, that the way of the holy places was
not yet laid open, while the first tabernacle was yet standing;
which was a figurative representation for the time being,
during which both gifts and sacrifices are ottered which can
not, with respect to the conscience, make him who does the
service, perfect — only Avith meats and drinks, and divers
immersions — ordinances concerning the flesh, imposed till
the time of reformation. But Christ being come — ;i High
Priest of the good things to come — has, through a gi-eater
and more perfect tabernacle, not made with hands, (that is
to say, not of this building,) entered once into the holy
places, having obtained eternal redemption; not, indeed, by
the blood of goats and calves, but by his own blood. For
if the blood of bulls and of goats, and the ashes of a heifer
sprinkling the polluted, sanctified to the cleansing of the
flesh, how much more shall the blood of Christ, wlio, through
an Eternal Spirit, ofl'ered himself without fault, to God,
cleanse your conscience from dead works to serve the living-
God? And, for this reason, he is mediator of the new in-

Ch. X. ITEBEEAVS. 395

stitutioii, that, by means of death, for the redemption of the
tran^Tessions under the fiist institntion. those who had been
ealleil ini^ht receive tlie pi'oniise oi" tlie eternal inhiM'itanee.
Now, wliere there is stick an institution, the death of the
instituted sacrifice nuist necessarily intervene: for since flie
institution is ratified ovei' the dead, it has no force while the
instituted sacrifice lives. Hence, neither was the first in-
troduced without blood; for " Avhen Moses had spoken every
precept in the law to all the people, takin:^- the blood of
calves, and of goats, with water and scarlet wool, and hys-
sop, he sprinkled lioth the book itself, and the ])eople:" say-
ing, " This is the bUxxl of the institution, which God has en-
joined on you." Moreover, he in like manner sprinkled
with blood both the tabernacle, and all the vessels of the
ministry. And almost all things, according to the law, were
cleansed wdth blood; and without the shedding of blood,
there is no remission. It was necessary, then, indeed, that
the representations of the things in the heavens should be
purified with these; but the heavenly things themselves,
with better sacrifices than these. Therefore, Chi'ist has not
enlei-ed into the holy places made with hands, the antitypes
of the true, Init into heaven itself, now to appear in the
presence of God, on our account. Not, however, that he
should off'ei' himself often, as the high jiriest enters into the
holy places every year Avith other blood; for then he must
have often sulVered since the Ibundation of the world: but
now, once, at the conclusion of the ages, he has been mani-
fested to put away sin by the sacrifice of himself. And, for-
asmuch as it is appointed to men once to die, and after that,
the judgment; even so Christ, being once offered, to bear
away the sins of many, will, to them who look for him, ap-
pear a second time, without a sin-ofteriug, in order to salva-
tion.

X. — Moreover, the law, containing only a shadow of
the good things to come, and not the very image of these
things, never can, with the same sacrifices which they offer
every yeai- continually, make those w'ho come to them, per-
fect. For then would they not havi' ceased to be ofl'ei'ed;
since the offerers being once purified, should not have had
any more conscience of sins'? but, in these, there is a re-
membrance of sins yt-arly. IJesidcs, it is im[)ossible that
the Idooil ol' liiilU and of goats should take away sins.
W iKiirorc, wiicii coming into the world, lie says, "Sacrifice
and oll'cring thou hast not willed; i)nl a i)ody hast thou pre-
pared nu,'. In whole i)m-nt offerings, and sin otl'erings, tliou
hast no pleasure. 'IMien, said 1, l)ehold, I come to do thy

396 HEBREWS. Ch. X.

will, O God! (In the volume of the book it is written con-
cerning me.") Having- said above, that sacrifice, and offer-
ing; and whole burnt offerings, and sin offerings thou hast
not willed, neither hast pleasure in them, (which are offered
according to the law,) then he said, " Behold, I come to do
thy will." He takes away the first will, that he may estab-
lish the second. By which WILL we are sanctified, through
the offering of the body of Jesus Christ once. And, indeed,
every priest stands, daily ministering, and offering often the
same sacrifices, which never can take away sins : but he,
having offered only one sacrifice for sins, tln-ough his whole
life, sat down at the right baud of God; thencefoi'th waiting
till his enemies be made his footstool. Wherefore, by one
ofiering he has pei'fected for ever the sanctified. Moreover,
also the Holy SjMrit testifies this to us; foi', after he had said,
" This is the institution which I will make with them after
these days, says the Lord: I will put my laws into their
hearts, and inscribe them on their minds;" he adds, " and
their sins and iniquities I will remember no more." JS^ow,
where I'emission of these is. there is no more offering for sin.

19.-7-Having, therefore, brethren, free access to the most
holy place, by the blood of Jesus — a new and living way,
which he has consecrated for us through the vail, (that is,
his flesh,) and — a great High Priest over the house of God,
let us draw near, with a true heart, in full assurance of
faith — having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water, let us hold fast the
confession of the hope, unmoved; for he is faithful, who has
promised. And let us attentively consider one another, to
excite to love and good works; not forsaking the asseaabling
of ourselves together, as the custom of some is, but exhort-
ing one another, and so much the more, as you see the day
approaching.

26. — For if we sin willfully, after having received the
knowledge of the truth, their remains no more sacrifice for
sins; but a dreadful expectation of judgment, and of a fier}"^
indignation, which shall devour the adversaries. Any one
who disregarded the law of Moses, died without mercy, by
two or three witnesses. Of how much sorer pu.nishment,
think you, shall he be counted wortiiy, who has trampled
under foot the Son of God, and I'cckoned the blood of the
institution by which he was sanctified, a common thing, and
has insulted the Spirit of Favoi'? For we know him who
has said, "Vengeance belongs to me; I will repay, s:i\s the
Lord:" and again, " The Lord will judge his people." It is
a dreadful thing to fall into the hands of the living Ox-d.

Oh. XL . HERKEWS. 397

But call to remembninco the former days, in which, after
you were enlightened, you sustained a great combat of af-
flictions; partly, indeed, whilst you were made a spectacle
both by reproaches and afflictions; and partly, whilst you
became companions of them who were so treated. For you
also suflered with me in my bonds, and with joy sustained
the spoiling of your goods, knowing within yourselves, that
you have in heaven a better and a permanent substance.
Whcrefoi-e, cast not away your confidence, which has a great
retribution. For you must persevere in doing the will of
God, that you may obtain the promised reward. For yet a
very little while, and lie who is coming, will come, and will
not tarry. Xow, the just by faith shall live; but if he draw
back, my soul will not be well pleased with him. We, how-
ever, are not of those who apostatize to perdition; but of
those who persevere to the salvation of the soul.

XI. — Now, faith is the confidence of things hoped for,
and the conviction of things not seen. By this, the ancients
obtained reputation. By faith, we understand that the
worlds were formed by the word of God; so that the things
which are seen, wei-e not made of things which do ai)i)ear.

4. — By faith Abel offered to God a better sacrilicc than
Cain, on account of which he was commended as I'ighteous;
God testifying in favor of his oblations: and so, by it, though
dead, he still speaks. By faith Enoch was ti-anslated, that
he might not see death, and was not found, because God had
translated him; for, before his translation, it was testified
that he pleased God. But without laith it is impossible to
please God. For he who comes to God, must believe that
he is, and that he is a rewarder of them who diligently seek
him. By faith, Xoah, when he received a revelation con-
cerning things not yet seen, being seized with i-eligious fear,
prepared an ark for the salvation of his family; by which
he condemned the world, and became an heir of the right-
eousness which is by faith. liy faith, Abi'tdiam, when called
to go out into a place which he should afterward receive as
an inheiitance, obeyed, and went out, not knowing whither
he was going. By faith, he sojourned in the land of i)rom-
ise, as in a foreign land, dwelling in tents with Isaac and
Jacob, the joint heirs of the same promise: for he expected
the city having Ibundations, whose builder and maker is
God. By iaitli, also, Sai'ah herself received strength lor tlie
conception of seed, and brought forth, when past the time
of life; because she judged him faithful who had promised.
Aud, tiierefore, there sprang ii'om one who was deail, in this
redpect, a race, as the stars of heaven in multitude, aud as the

;r:?S HEBKEWS. C^h. XI

sand which is on the sea-shore, innumerable. All these Jied
in faith, not having- received the promises. For, seeing the
things promised, afai- ofT, and embracing them, they con-
fessed that they were strangers and pilgrims in the land.
]S"ow they who speak such things, plainly declare that they
earnestly seek a country. For truly, if they had remem-
bered that from which they came out, they might have had
an opportunity to return to it. But, indeed, they strongly
desii'cd a better country; that is, a heavenly. Therefoi-c.
God is not ashamed of them — to be called their God; be-
cause he has prepared for them a city. By faith, Abraham,
when tried, offered up Isaac; he who had received the prom-
ises offered up his only begotten, concerning whom it was
said, that " In Isaac shall thy seed be called;" reasoning
that God was able to raise him even fi'om the dead; from
whence, indeed, he received him in a figure. By faith, Isaac
blessed Jacob and Esau, with respect to things to come. By
tiiith, Jacob, when dying, blessed each of the sons of Jo-
seph, and worshiped, bowing on the top of his staff". By
faith, Joseph, when dying-, made mention concerning- the do-
parting* of the cliildren of Israel, and gave commandment
conceniing his bones. By faith, Moses, when born, was hid
thi-ee months by his pai-ents, because they saw that he was a
beautiful child, and were not afraid of the king's command-
ment. By iaith, Moses, when he was gi-own up, refused to
be called the son of Pharoah's daughter; choosing rather to
suffer evil with the people of God, than to have the tempo-
rary fnution of sin, esteeming the i-eproach of Chi-ist greater
riches than the treasures of Egypt; for he looked forward to
the i-eti-ibnlion. By faith, he left Egypt, not being afraid
of the wrath of the king. For he courageously pei-severed,
as perceiving- the invisible Ood. By faith, he ap^jointed the
passover, and the sprinkling of the blood; that he who de-
stroyed the first-born, might not touch them. By faith, they
passed through the Red Sea, as by dry land, which the
Egyptians attempting to do, were drowned. By faith, the
walls of Jericho fell down, having been encompassed seven
days. By faith, Rahab, the harlot, was not destroyed with
the unbelievers, having received the spies in peace. And
what shall I say more? for the time would fail me, to speak
of Gideon, and Barak, and Samson, and Jepthah, and Da-
vid, also, and Samuel, and the pi'ophets — who, through faith,
subdued kingdoms, wrought righteousness, obtained prom-
ises, stopped the mouths of lions, quenched the strength of
fire, escaped the edges of the sword, grew strong li-om sick-
ness, became valiant in battle, overturned the camps of the

C'H. XTI. HEBKEWS. 399

aliens. Women received their dead bj a resiuTection, and
others were tortui'ed, not accepting deliverance, that they
might obtain a better resurrection. And others had trial
ot" moekings and sconrgings; and, moi'eovcr ol" bonds and
imprisonment. They were stoned, they were sawn asunder,
they were tempted, they died by the slaughter of the swoi'd,
they went about in sheep skins, and in goat skins, being-
destitute, atflicted, maltreated; of these the world was not
worthy: they wandered in deserts, and mountains, and in
caves, and holes ol' the earth. Xow, all these, though com-
manded on account of faith, did not receive the promise,
God ha\ing provided something better for us, that they,
without us, should not be made perfect.

XII. — Since, then, we have so great a cloud of witnesses
[)laced before us, laying aside every incumbrance, and the
siji which easily entangles us, let us run, with pei'sevcrance,
llie race set before us; looking to Jesus, the leader and per-
fecter of the faith; who, for the joy that Avas set before him,
endured the cross, despising the shame, and sat down at the
right hand of the throne of God. Consider him who, from
sinners, endured such opposition against himself, lest, be-
coming discouraged in your minds, you groAV weary; you
have not yet resisted to blood, struggling against this sin.
Besides, have yon forgotten the exhortation which reasons
with you as with children, "My son, do not tliink lightly of
the Lord's chastisement, neither faint Avhen you are rebuked
by him: for whom the Lord loves he chastises, and scourges
every son whom he receives." II' you endure chastisement,
God deals with you as his children. For what son is there
whom his liithcr does not chastise? But if you be without
chastisement, of which all sons are partakers, certainly you
are bastards, and not sons. Farther, Ave have had lathers
of our flesh, Avho chastised us, and we gave them revei'ence:
shall we not much rather be in subjection to the Father of
our spirits, and live? For they, indeed, during a very ll'w
days, chastised us according to their pleasure; but he, ibr
our advantage, that we might be partakers of his holiness.
Now, no chastisemeut, indeed, for the present, seems to be
matter of joy, but of soi'row. Nevertheless, alterward it
returns the jjeacclul fruit of righteousness to them who are
trained ijy it. Wherefoiv, bring to their right position, the
arms that hang d<nvn, and the Aveakened knees. ^\nd make
smooth paths tor your feet, that that which is lame, may not
be put (Hit of joint, Init that it may rather be healed. I'ur-
sue peaee with all men, and liolint-ss, without wliieli, no t)ne
shall see the Lord: carefully observing, lest any one come

400 HEBREWS. Cii. XTH.

short of the favor of God ; lest some bitter root springing
up, trouble you, and by it many be polluted; lest there be
any fornicator, or profane person, as Esau; who, for one
meal, gave away his birthrights. And you know, that al-
though alterwai'd he wished to inherit the blessing, he was
i-eprobated: for he ibund no scope for effecting a change,
though he earnestly sought it with tears.

IS. — JSTow you are not come to a tangible mountain,
which burned with fire; and to blackness, and to darkness,
and to tempest, and to the sound of a trumpet^ and to the
voice of words, the hearers of which earnestly entreated,
that a word moi'e might not be addressed to them : lor they
could not bear this threat, " Even if a beast totich the moun-
tain, it shall be stoned." And so terrible was the ap^x'ar-
ance, that Moses said, "T exceedingly fear and tremble."
But yott are come to Mount Zion, and to the city of the liv-
ing (jrod, the heavenly Jerusalem, and to myriads of messen-
gers, to the general assembly and congregation of the first-
born, who are enrolled in heaven, and to (lod the Jtidge of
nil, and to the spirits of just men made i)erfect, and to Jesus
the m'ediator of the new institution, and to the 1)lood ol'
sprinkling, which speaks better things than that of Abel.
Take care that yoti refuse not him who speaks: for if they
did not escai)e, who refused him who s])oke on earlh, nuicli
more we shall not escape, who turn away from him tJnit sjjenkt
from heaven: whose voice then shook the eailh; btit now
he has promised, saying, "Yet once I shake not the eai'th
only, but also the heavens.'' Now this speech, " YET
ONCE," signifies the removing of the things shaken, as of
things which wei'e coiisti,^>ited, that the things not shaken may
remain. AYherelb;"o, Wc having received a kingdom not
shaken, let us have gratittide, by which we may serve God
acceptably, with revbrence and religious fear. For trtily our
God is a consuming fire.

XIII. — Let brotherly love continue. Be not forgetful
to entertain strangers; for, ijy so doing, some have entertain-
ed angels, without knowing them. liemember them who
are in bonds, as fellow-prisoners; and them who sufler evil,
as being yourselves also in the body. Let mai-riage be hon-
orable among all, and the bed be unpolluted; foi- fornieatoi-s
and adulterers God will judge. Let your behavior be with-
out the love of money, being contented with the things you
have; for himself has said, " I will never leave yon, nor will
I at, all utterly Ibrsake you." So that taking cottrage, we may
say, "The Lord is my helper, and I will not lear what man
can do to me." liemember your rulers, who have spoken to

Ch. Xm. HLBKEWS. 401

you the word of God: observing carefully the issue of their
conduct, imitate theii faith. Jesus Christ is the same, yes-
terday, and to-day, and for evei'. Be not tossed about with
various and foreign doctrines; lOr it is good that the heart
be established by grace, not by meats, by which they have
not profited, who have been taken up with them. We have
an altar of which they have no right to eat, who serve in
the tabernacle. Moreover, the bodies of those animals,
whose blood is brought by the high priest into the most holy
place, as a sin-(jflering, are burnt without the camp: where-
fore Jesus, also, that he might sanctify the people with his
own blood, suffered without the gate. Well, then, let us go
forth to him out of the camp, bearing his reproach. For we
have not here an abiding city, but we earnestly seek one to
come. Through him, therefore, let us offer up continually,
the sacrifice of praise to God; namely, the fruit of our lips,
confessing to his name. But to do good, and to communi-
cate, forget not; for with such sacrifices God is well pleased.
Obey yoi;r rulers, and submit yourselves; for they watch
lor youi" souls, as those who must give account: — that they
may do this with joy, and not with moui'iiing; lor that would
be unprofitable for you. Pray for us; for we are confident
that we have a good conscience, willing in all things to be-
have well. And, I the more earnestly beseech you to do
this, that I may be restored to you the sooner. Now may
the God of peace, who brought back (rom the dead our Lord
Jesus, the great Shepherd of the slu'e|), thi'ough the blood of
the everlasting institution, make you fit for every good work,
to do his will, producing in you what is acceptable in his
sight, through Jesus Christ; to whom be the glory for ever
and ever. Amen. iSow 1 beseech you, brethren, suffer this
word of exhortation, for indeed I have sent it to you in brief.
Know that our brother Timothy is sent away, with whom,
if he come soon, I will see you. Salute all your I'ulers, and
all the saints. They of Italy salutx vou. Favoi" b»; with
you all. Amen.
20

402 JAMES. Ch. 1.

THE
EPISTLE

OF THE

APOSTLE JAMES.

[WRITTEN FROM JUDEA, A.D. GI.J

I. — JAMES, a servant of God and of the Lord Jesus
( 'hrist, to the twelve tribes who are in the dispersion:
Health.

2. — My brethren, count it all joy, when yon fall into di-
vers .trials; knowing that the proof of youi" fiiith works out
patience. Let patience, therefore, have a perfect efiect, that
you may be perfect and complete, deficient in nothing. If
any of you be deficient in wisdom, let him ask it of Grod :
who gives to all men liberally, and upbraids not, and it shall
be given to him. But let him ask in faith, being not at all
irresolute: for he who is irresolute, is like a wave of the sea,
driven of the wind and tossed. Now let not that man think,
that he shall receive anything from the Lord. A man of
two minds, is unstable in all his ways.

9. — Moreover, let the brother of humble condition glory
in his exaltation, and the rich in his humiliation; for as
a garden flower he shall pass away. — For the sun i-ises
with a burning heat, and withers the herb, and its flowci
falls down, and the beauty of its appearance perishes: so
also shall the rich man fade in his ways.

12. — Blessed is the man who sustains trial, for becoming
an approved person, he shall receive the crown of life, which
the Lord has promised to them who love him. Let no one
who is tempted say, Certainly I am tempted by God: lor
God is incapable of being tempted by evil tilings, and he
tempts no one. But every one is tempted, when he is drawn
away and enticed by his own lust: then lust liaving con-
ceived, brings Ibrth sin; and sin, being perfected, brings
forth death.

16. — Be not deceived, my beloved brethren ; every good
gift, and every perfect gitl, is irom above, descended li-om

On. n. JAMES. 403

the Father of lights, with whom there is no variableness, nor
shadow of turning. Of his own will, he begot us by the
word of truth, that we should be a kind of first li-uits of
his creatures. AVherefore, ray beloved brethi-en, let evei-y
man be swift to hear, slow to speak, slow to wrath; for the
wrath of man works not out the righteousness of God.
Wherefore, putting away all filthiness, and overflowing of
maliciousness, embrace with meekness the implanted word,
which is able to save your souls. And be doers of the woi'd,
and not hearers only, deceiving yourselves by false reason-
ing. For if any one be a hearer of the word, and not a doer,
he is like a man who views h"s natural face in a mii-ror; for
he looks at himself and goes away, and immediately forgets
what kind of person he was. But he who looks narrowly
into the perfect law of liberty, and perseveres, not becoming
a Ibrgetful hearer, iji;t a doer of its work, shall, in so doing,
be happy. If any one among you think to be religious, who
bridles not his tongue, but deceives his own heai't, the relig-
i(jn of this person is vain. Pure religion, and undefiled,
with God, even the Father, is this: To take care of oi'phans
and widows in their affliction, and to keep one's self un-
spotted fi'om the world.

ir. — My brethren, do not hold the faith of our glorious
fjord Jesus Christ with partial regard for persons. For if
there enter into your synagogue a man having gold rings on
his fingers, and with splendid clothing, and there enter like-
wise a poor man, with sordid apparel; and you look on him
who has the splendid clothing, and say. Sit you here honor-
ably; and to the poor man, Stand you there; or. Sit here at
my footstool: are you not, then, partial among yourselves,
and have become judges who reason wickedly? Hearken,
beloved brethren : Has not God chosen the poor of the
world — rich in liiith, and heirs of the kingdom which he has
promised to them who love him? But you have despised
the poor. Do not the rich exceedingly oppress you, and
themselves drag yoix to the judgment seats? Do not they
defame that excellent name which is named on you? If,
now, indeed, you fuKlll a i-oyal law, according to the scrip-
ture, " You shall love your neighbor as yourself," you do
well. But if you have respect of persons, you commit sin,
being convicted ])y tlie law as transgressors. For whoever
will keep the whole law, yet lails in one point, has become
guilty of all. For he who said, " Do not commit adultery,"
has also said, "Do not kill." Now if you do not commit
adultery, yet if you kill, you have become a transgressor of
the law. So speak, and so do, as t hose who shall be judged

404 JAMES. Ch. hi.

by a law of liberty; for judgment without mercy, will be
to him who showed no mercy: but mercy exults over judg-
ment.

14. — What is the advantage, my brethren, if any one
say he have faith, but have not works? Can faith save him?
For if a brother or a sister be naked, or destitute of daily
food, and any one of you say to him. Depart in peace : be
warmed, and be filled; yet give him none of the things need-
ful for the body, what is the advantage? So, also, faith, if
it have not works, is dead, being alone. Also, one may say,
You have faith, and I have works: show me your faith with-
out your works, and I will show you my faith by my works.
You believe that there is one God; you do well: even the
demons believe and tremble. Besides, would you know, O
vain man, that faith, without works, is dead? Was not
Abraham, our father, justified by works, when he had lifted
up Isaac, his son, upon the altar? You see that his faith
co-operated with his woi-ks, and by works his faith was per-
fected. And so that scriptui'e was fulfilled, which says,
"Abraham believed God, and it was counted to him for
righteousness; and he w^as called the friend of God." You
see, that by works a man is justified, and not by faith only.
And in like manner, also, was not Rahab, the harlot, justi-
fied by works, having secretly received the messengers, and
having sent them away by another road? For, as the body,
without the spirit, is dead, so, also, faith, without works, is
dead.

III. — Do not become many teachers, my brethren, know-
ing that we shall receive a severer sentence. For in many
things we all offend. If any one ofiend not in the word, he
is a perfect man, able to rule, also, the whole body. Behold,
we put bits into the mouths of the horses, to make them
obedient to us, and we turn about their whole body. Be-
hold, also, the ships, which, though they be so great, and are
driven by fierce winds, are turned about by a very small
helm, whithersoever the power of the pilot determines: so,
also, the tongue is a little member, yet it works mightily.
Behold, how much wood a little fire kindles! JS^ow the
tongue is a fire — a world of iniquity; the tongue is so
placed among our members, that it defiles the whole body,
and sets the wheel of nature in a blaze, and is set on fire
from hell. ISTow every species of wild beasts, and of birds,
and of sei'pents, and of sea monstei's, is subdued, and has
been subdued by man : but the tongue of men, no one can
subdue; it is an unruly evil thing, full of deadly poison.

Cm. rV. JAMES. 405

With it we bless God, even the Father; and with it wc
curse men, who are made in the likeness of God. Out of
the same mouth i)rofced a blessing- and a curse! My breth-
ren, these things ought not so to be. Does a fountain send
foi-th, from the same opening-, sweet water and bitter? Can
a fig-tree, my brethren, produce olives; or a vine, figs? So,
no fountain can yield salt water and fresh. Is any one wise
and intelligent among you? let him show, by good behavior,
his works, with meekness of wisdom. But if you have bit-
ter anger and sti'ife in your heart, do you not boast and lie
against the truth? This is not the wisdom which comes
from above, but is earthly, sensual, devilish: foi- where there
is anger and strife, thei'e is disorder, and every evil work.
But the wisdom Irom above is, indeed, first piare, then peace-
able, gentle, easy to be persuaded, lull ol" compassion and
good fruits, without partiality, and without hypocrisy.
I^ow the fruit of righteousness is sown in peace, by them
who practice peace.

IV. — Whence wars and fighting among- you? Do they
not come hence, even Irum your lusts, which war in your
members? You strongly desire, and have not; you kill, and
are zealous, and can not obtain. You fight and war, but
have not, because you ask not. You ask, and do not receive,
because you ask wickedly, that you may spend upon your
lusts. Adulterers, and adulteresses, do you not know that
the friendship ol'ihe world is enmity ag-ainst God? Who-
soever, thcrelbre, will be a Iriend of the world, is counted
an enemy ol" God. Do you think that the scripture speaks
in vain? And does the spirit, who dwells in us, strongly
incline to envy? But he gives greater favor. For it says,
'• God resists the proud, but gives favor to the humble."
Therefore, be subject to God. Resist the devil, and he will
flee li'om you. Draw nigh to God, and he will draw nigh to
you. Cleanse your hands, you sinners; and purily your
liearts, you men of two minds. Be exceedingly afflicted,
and mourn, and weep; and let yom- laughter be turned into
mourning, and your joy into sadness. Be humble in the
jtresence of the Lord, and he will lift you uj). Speak not
against one another, bretlu'cn. lie who speaks against his
brother, and condemns his hi'cjlhcr, speaks against the law,
and condemns the law. But if you condemn the law, you
are not a doer ol" the law, but a judge. 'I'liere is one law-
giver, who is able to save, and to destroy. Who are you,
that condemn another? Come, now, you who say. To-day,
or to-moirow, we will go to such a city, and will al)ide there

406 JAMES. Ch. V.

one year, and traffic in merchandise, and get gain; who do
not know what shall be to-morrow. For what is your life?
It is, indeed, a smoke, which appears for a little while, and
then vanishes away. Instead of which, yon ought to say,
If the Lord will, we shall live, and do this, or that. But
now you boast in your proud speeches: all such boasting is
evil. Wherefore, to him who knows how to do good, and
does it not, to him it is sin,

V. — Come, now, you rich men, weep, howl, on account
of your miseries, which are coming upon you. Youi- riche--
are putrefied, and your garments are motheaten. Yoiu-gold
and silver are eaten with rust, and the rust of them will bo
a witness against you, and will eat your flesh as fire. You
have heaped up treasure in the last days. Hark! the hire
of the laborers who have reaped your fields, which is fraud-
ulently kept back by you, cries; and the cries of the reapers
have entered into the ears of the Lord of hosts. You have
lived luxuriously on the earth, and been wanton; you have
nourished your hearts as in a day of I'estivity. You have
condemned — you have killed the Just One — he did not resist
you. -Wherefore, be patient, brethren, till the coming of the
Lord. Behold the husbandman, who expects the valuable
fruit of the earth, waits patiently for it, till it receive the
early and the latter rain. Be you also patient — strengthen
your hearts: for the coming of the Lord draws nigh. Re-
pine not against one another, brethren, lest you be con-
demned: behold, the Judge stands before the door. Take,
ray brethi'en, the prophets, who have spoken in the name of
the Lord: for an example of suffering evil, and of patience.
Behold, we call them happy, who are patient. You have
heard of the patience of JoId, and you have seen the end of
the Lord, that the Lord is very compassionate and merciful.
But, above all things, my brethren, swear not; neither by
the heaven, nor by the earth, nor by any other oath : but let
your yes, be Yes, and your no, J^o; that you may not fall
under condemnation. Does any one among you suffer evil?
let him pray: is any one cheerful? let him sing psalms. Th
any one sick, among you? let him send for the seniors of
the congregation, and let them pray over him, having an-
ointed him with oil, in the name of the Lord. And the
prayer of faith will save the sick person, and so the Lord
will raise him up; and if he have committed sins, they shall
be forgiven him. (Confess your limits, one to another, and
pray for one another, that you may be healed. The in-
wrought prayer of the righteous man avails much. Ellas was

(Jii. V. JAMES. 407

!V man frail and mortal like us, and he prayed fervently that
it might not rain, and it did not rain on the land for three
years and six months. And again he prayed, and the hea-
ven gave rain, and the land hrought forth its fruit. Breth-
ren, if any one among you be seduced from the truth, and
any one turn him back; let him know that he who converts
a sinner from the error of his way, shall save a sou! from
death, and shall cover a multitude of sins.

408 I. PETEK. (Jh. I.

THE
FIRST EPISTLE

OP THE

APOSTLE PETER.

[■WRITTEN FROM ROME, A.D. 64.]

I. — PETE R, an Apostle of Jesus Christ, to the elect s(>-
journers of the dispersion, of Pontus, Galatia, Cappadocia,
Asia, and Bithynia — according to the predetermination of
God the Father, by a sanctification of Spirit, in order to
obedience, and sprinkling- of the blood of Jesus Christ: Fa-
vor and peace be multiplied to you.

3. — Blessed be the God and Father of our Lord Jes-us
Christ', who, according to his great mercy, has regenerated
US to a lively hope, through the resurrection of Jesus Christ
fi'ora the dead, to an inheritance incorrui)tible and undefiled,
and unfading-, preserved in the heavens for us; who, by the
power of God, are guarded through faith, to the salvation
prepared to be revealed in the last time. On account of this,
be exceeding glad, though now, for a little while, (since it is
needful,) you are made sorry by divers trials; that the tiy-
iug of your faith, (much more precious than of gold, which
perishes, though pi'oved by fire,) may be found to praise, and
honoi', and glory, at the revelation of Jesus Christ; whom,
not having seen, you love; on whom, not now looking, but
believing, you greatly rejoice, with joy unspeakable and lull
of glory — i-eceiving the consummation of your faith, even
the salvation of your souls. Concerning which salvation,
the prophets inquired accurately, and searched diligently,
who have prophesied concerning the favor bestowed on you;
seai'ching diligently of what things, and what kind of time,
the Spirit of Christ, who was in them, did signily, when he
testified before, the sufferings for Christ, and the glories Ibl-
lowing these — to whom it was revealed, that, not lor them-
selves, but for us, they ministered these things; which have
now been reported to you, by them who have declared the
glad tidings to you, with the Holy Spirit sent down from
heaven: into which things, angels eai-nestly desire to loot

On. IT. I. PETEK. 4e^J

attentively. Wherefore, heaving- the loin? of your mind
girded, being vigilant, constantly hope lor the gift to be
bronght to yon, at the revelation of Jesus Christ. As obe-
dient children, not fashioning yourselves according to the
fbrmei- lusts, in yoiu' ignorance; but as he who has called
you is holy, be you also holy: for it is written, "Be yon
holy, because I am holy." And seeing you call on the Fa-
ther, who, Avithout respect of persons, judges according to
every man's work — pass the time of yonr sojourning here, in
tear; knowing that, not with corruptible things, as silver
and g-old, you were redeemed froui your foolish behavior,
delivei'ed to you by your fathers; but with the precious blood
of Christ, as of a lamb without blemish, and without spot;
predetei'mined, indeed, before the foundation of the Avorld,
but manifested in these last times lor you; who through
him, believe in God, who raised him up from the dead, and
gave him gloi-y, that your faith and hope might be in God.
Wherelbre, having purified your souls by obeying the truth,
through the Spirit, to unfeigned brotherly love, love one an-
other, fi'om a pure heart, fervently: having been i-egenerated,
not of con-uptible seed, biit of incorrui)tible, through the
word of the living God, which remains. "For all flesh is
as grass, and all the gloiy of man as the flower of grass.
The grass withei's, and the flower of it falls down; but the
woi'd of the Lord remains forever." Xow this is that word
which has been [)roclaimed as glad tidings to you.

II. — Wherefore, laying aside all malice, and all guile and
hypocrisies, and envyings, and all evil siieakings; as new-
born babes, eai'uestly desire the unadulterated milk of the
word, that you may gi'ow by it. Because, indeed, you have
tasted that the Lord is good; to whom coming, as to a living
stone, I'ejected indeed by men, but chosen by God, and pre-
cious; you, also, as living stones, are built up a spiritual
temple, a holy priesthood, to offer si)iritual sacrifices, most
acceptable to God, through Jesus Christ. AVherefbre, it is
contained in the scripture, " Behold I lay in Zion a chief
corner stone, elect, i)recious: whosoever trusts in it, shall
not be ashamed." To you, then, who ti'iist, it is })recious;
but to the uubelieving — a stone which the builders rejected,
which has become the head of the corner — a stone ol' slinn-
bling, and a rock of ofl'ense. Those who stumble at the
word, are dixibcdiciit unbelievers, to which, therelbre, they
were appointed : l)Ut yuu are an elect race, a royal pi-iest-
hood, a holy nation, a |)urciiased [)eople; that you should
declare the perlections ul' him who has called you from dai'k-
uess into his marvelous light : who Ibi'uierly weie not a

410 L PETEK. Ch. IH.

people, but now are a people of God ; who had not obtained
mercy, but now have obtained mercy. Beloved, I beseech
you, as sojourners and travelers, abstain from fleshly lusts,
which war against the soul. Have your behavior comely,
among the Gentiles, that, whereas, they speak against you,
as evil doers, having beheld youi' good Avorks, they may glo-
rify God, in the day of visitation. Be subject, therefore, to
every human establishment for the Lord's sake; whether to
the king, as supreme; or to governors, as those sent by him
for the punishment, indeed, of evil doers; but for the praise
of them who do good. For so is the will of God, that, by
doing good, you put to silence the ignorance of foolish men.
Live as Ireemen, yet do not use your freedom as a covering
of wickedness; but as the servants of God. Treat all men
with respect: love the brotherhood: fear God: honor the
king. Let household servants be subject to their masters,
with all I'everence ; not only to the good and gentle, but also
to the froward. For this is acceptable, if any one, Irom con-
science of God, sustain soi-rows, suflfering unjustly. But
what praise is due, if, when you commit faults and are buf-
feted, you bear it patiently? Yet if, when you do well, and
suffer, you bear it patiently, this is acceptable with God.
Besides, to this you were called; for even Christ suffererl for
us, leaving us a pattern, that you should follow his footsteps;
who did no sin, neither was guile found in his mouth; who,
when he was reviled, did not revile in return; when he suf-
fered he did not threaten, but committed his cause to him
who judges righteously — who himself bore away our sins in
his own body, on the tree; that we, being freed fi-om sins,
should live to righteousness; by whose stripes you are
healed. For you were as sheep going astray, but are now
returned to the Shepherd, and Overseer of your souls.

III. — In like manner, let the wives be in subjection to
their own husbands; that, indeed, if any obey not the word,
they, without the word, may be won by the behavioi* of their
wives, (when they behold your chaste behavior, joined with
reverence:) whose adorning, let it not be that which is ex-
ternal— the plaiting of hair, trinkets of gold, or finery of
dress; but — the hidden man of the heart, with the incorrupt-
ible ornament of a meek and quiet spirit, which, in the sight
of God, is of great value. For thus, anciently, the holy wo-
men, also, who trusted in God, adorned themselves, being in
subjection to their own husbands; even as Sarah obeyed
.Vbraham, (•ailing him Lord; whose daughters you ai'c be-
come, doing well, and not fearing any terror. Jn like man-
ner, husbands, dwell with your wives according to knowl-

Ch. rV. I. PETER. 411

eilge, giving honor to the wife, as the weaker vessel, and as
joint heirs of the favor of lile, that yom- ])rayers be not
hindered. Finally, be all of one mind, sympathizing,
lovers of the brethi-en, tender-hearted, courteous — not i"e-
tm'nmg evil for evil, or railing for i-ailing; but, on the con-
trary, bless: knowing that to this you were called, that you
might inherit the blessing. " For he who is desirous to
enjoy life, and to see good days, let him restrain his
tongue fi'om evil, and his lips from speaking deceit. Let
him turn away from evil, and do good; let him seek peace,
and pursue it. For the eyes of the Lord are upon the right-
eous, and his ears are oi)en to their supidication; but the
face of the Lord is against the workers of iniquity." Be-
sides, who is he that will do evil to you, if you be imitators
of the Good One? IsTevertheless, although you even suffer
for righteousness' sake, you are happy. Therefore, do not
fear their fear, neither be troubled: but sanctify the Loi-d
God in your hearts; and be always prepared for giving an
answer, with meekness and reverence, to every one who asks
of you a reason tor the hope which is in you. Hold fast a
good conscience, that, whereas they speak against you as
evil doers, they may be put to shame who ari-aign your good
behavior in Christ. Foi- it is better to suffer as well doers,
if the will of God appoints it, than as evil doers. For even
Christ once suffered lor sins, the just for the unjust, that he
might bring us to God; being put to death, indeed, in the
flesh, but made alive by the Spirit. By which, also, he made
proclamation to the s[)irits in prison, who formerly were dis-
obedient, when the patience of God once waited, in the days
of Noah, while an ark was preparing, in which few, that is,
eight souls, wei-e effectually saved through water — the anti-
type, innnersion, does, also, now save us, (not putting away
of the tilth of the flesh; but the seeking of a good conscience
toward God,) by the resurrection of Jesus Christ; who, hav-
ing gone into heaven, is at the right hand of God; angels,
and authorities, and powers, being subjected to him.

lY. — Christ, then, having suffei'ed lor us in the flesh, do
you also arm yoiii-sclves with the same mind: for he who has
sufiered in the flesh, lias ceased fi-om sin; so that he no
longer lives his remaining time in the flesh, to the lusts of
men, but to tlu; will or(»od. Fui- the time which has passed
of life, is sufficient to have wrought the will of the Gentiles,
having walked in last'ivionsness, lusts, excesses in wine,
revelings, carousals, and ai)ominable idolatries. On which
account they wonder thai you do not run with them, into the
same sink ol" debauehei-y, reviling yon — who shall give ac-

412 J. PETER, Ch. V.

count to hiiu who is prepared to judge the living and the
dead. Foi', to this end the gospel was preached to the dead,
that they might, indeed, be judged according to men in the
flesh, but live according to God in the spirit.

7. — jN"ow the end of all things has approached; be, there-
fore, sober, and watch to prayer. And above all things,
have fervent love to one another; for love will cover a mul-
titude of sins. Be hospitable to one another, without mur-
murings. Let every one, according as he has received a gift,
minister it to the others, as good stewards of the manifold
favor of God. If any one speak, let him speak as the ora-
cles of God: if any one minister, let Mm do it as from the
strength which God supplies; that in all things God may be
glorified through Jesus Chi'ist, to whom be the glory and
the power for ever and ever. Amen. Beloved, wonder not
at the fiery trial among you, which is come upon you for a
trial, as if some strange thing happened to you; but, seeing
you partake of the sufferings of Christ, rejoice: that, also,
at the revelation of his glory you may rejoice, with exceed-
ing great joy. If you be reproached for the name of Christ,
you tu"e happy; because the S[)irit of glory and of God rests
upon you. By them, indeed, he is evil spoken of, but by
you he is glorified. Wherefore, let none of you suifer as a
murderer, or a thief, or a maleiactor, or as a meddling per-
son. However, if any one suffer as a Christian, let him not
be ashamed, but let him even glorily God on that account.
Indeed, the time is come that punishment must begin at the
house of God; and if it begin first at us, what the end of
them who do not obey the gospel of God? And, if the
righteous with difficulty escape, where will the ungodly and
the sinner appear! Wherefore, then, let those who suffer by
the will of God, commit their own lives to him in well do-
ing, as to a faithlul Creator.

V. — The seniors who are among you, I exhort, who am
also a senior, and a witness of the sufterings of Christ, and
also a partaker of the glory which is to be revealed. Feed
the flock of God, which is with you; exercising the over-
seer's office, not by constraint, but Avillingly; neither ibr the
sake of sordid gain, but li-om good disposition; neither as
lording it over the heritage of God, but, being patterns to
the flock; and when the Chief Shepherd shall api)ear, you
shall receive the crown of glory which fades not away.

5. — For the like rea'^on, you younger persons subject
yourselves to th" seniors. Yes, all be subject to one an-
other, and be clothed with humility, for God resists the
l)roud 'i:ti.'-'V(j favor to the huini)le. Be humbled, there-

CJh. Y. I. PETER. 413

lore, under the mighty hand of" God, that he may exalt you
in due time. Cast all your anxious care on him, because he
cares lor you. Be sober, be vioilant: your advei'sary, the
devil, is walking- about as a roaring lion, seeking whom he
may devour: whom resist, steadiast in the faith, knowing
that the very same suflferings are accomplished in your breth-
ren, who are in the world. xVnd may the God of all I'avor,
who has called us to his eternal glory, by Christ Jesus, aitei-
you have suffered a little, himself make you complete; sup-
poi-t, strengthen, establish you: to him be the glory and do-
minion for ever and ever. Amen. By Sylvanus, a faithful
brother, (as I conclude,) I have written to you in few words,
exhorting you, and strongly testifying that this is the true
favor of God, in which you stand. They at Babylon,
elected jointly with you, and Mark, my son, salute you. Sa-
lute one another with a kiss of love. Peace to you all, who
are in Christ Jesus.

414 II. PETER. C.H. 1.

THB
SECOND EPISTLE

OF THE

APOSTLE PETER.

[WRITTEN FROM ROME, A.D. 85.]

I.—SYMEON" PETEE, a servant and Apostle of Jesns
Chi'ist, to them who have obtained like precious faith witli
ns, through the righteousness of our God and Saviour Jesu:^
Christ: Favor and peace be multiplied to you, through the
knowledge of God, and of Jesus our Lord.

3. — As his divine power has gifted to us all things
which are necessaiy to life and godliness, through the knowl-
edge of him who has called us to gloi-y and virtue. On ac-
count of which, the greatest and most precious promises are
freely given to us, that by these we might be made partakers
of the divine nature, having escaped from the corruption
that is in the world, through lust. And for this very rea-
son, indeed, giving all diligence, add to your faith, courage;
and to courage, knowledge; and to knowledge, temperance;
and to temperance, ])atience; and to patience, godliness; and
to godliness, brotherly kindness; and to brotherly kindness,
love: for these things being in you, and abounding, make
you to be neither slothlul, nor unfruitful, in the knowledge
of our Lord Jesus Christ. But he who has not these things,
is blind, shutting his eyes, having become forgetful of the
purification of his old sins. Wherelbrc, the rather, breth-
ren, earnestly endeavor to make your calling and election
sure; for doing these things, you shall nevei' fall: and thus
there shall be richly ministered to you, an entrance into the
everlasting kingdom of our Lord and Saviour Jesus Christ.
Wherefore, I will not neglect to put you always in remem-
brance of these things, although you know, and are estab-
lished in the present truth. Yes, I think it tit, as long as I
am in this tabernacle, to stir you up, by putting you in i-e-
raembrance; knowing, that the putting oft" of this, my tab-
ernacle, is soon to happen, even as om- Lord Jesus Christ
has showed me. Therefoi-e, I will carefully endeavor that

Ch. n. n. PETER. 415

yoii may be able, aftoi- my decease, to have these things al-
ways in remembrance. For we have not followed cunning-
ly devised fables, when we made known to you the power
and coming- of our Lord Jesus Christ, but were eye-wit-
nesses of his grandeur; for when he received from God the
Father honor and glory, a voice to this effect came to him
fi'om the magiiific-ent glory, " This is my Son, the beloved,
in whom I delight." And this voice we heard come from
heaven, being- with him on the holy mountain: so we have
the prophetic word moi'e firm; to which you do well to take
heed, as to a lamj) shining in a dark jjlace, till the day dawn,
and the morning star arise in yoiu- hearts. Knowing this
first, that no prophecy of sci'ipture is of private impulse:
I'or never, at any time, was prophecy brought by the will of
man; but the holy men of God spoke, being- moved by the
Holy Spirit.

ri. — But there were also false prophets among the peo-
ple, even as thci-e will be false teachers among you; who will
privately introduce destructive sects, denying even the Lord
who bought them, bringing on themselves swift destruction.
And many will lollow their lewd practices, on account of
whom, the way of ti'uth will be evil spoken of. And thi-ough
covetousness, they will make merchandise of you, by ficti-
tious tales: to whom the punishment threatened of old lin-
g-ei's not, and their destruction slumbers not. For God, in-
deed, did not spare the angels who sinned, but with chains
of darkness conlining them in Tartarus, delivered them over
to be kept lor judgment; and did not spare the old world,
but saved Noah, the eighth, a proclaimer of i-ighteousness,
when he bi-ouglit the flood upon the world of the ungodly;
and having reduced to ashes the cities of Sodom and Gomor-
i-ah, punisliL-d them with an overthi'ow, making them an ex-
ample to those who should alterward live ungodly: and res-
cued righteous Lot, exceedingly grieved by the lewd behav-
ior of the lawless: (for; — that righteous man. dweliing
among them, by the sight and rt'port of their nnlawlul deeds,
tormented his righteous soul from day to day;) the Lord
knows how to rescue the godly out ol" temptation, and to
reserve the unrighteous to a day of judgnumt to be pun-
ished; but especially those who go after the flesh in the lust
of uncleanness, and who desi)ise g-overnment: being auda-
cious, sell-willed, who fear not to revile dignities; whereas,
angels, who are greater in strength and power, do not bring
a reviling accusation against them before the Lord, liui
these, as natural, irrational animals, made for capture and
destruction, speaking evil of matters which they do not nn-

416 IT. PETEE. Ch. 111.

tlerstand, shall be utterly destroyed by theii* own corrup-
tions; receiving" the due reward of unrighteousness. These
delight to spend the day in luxurious festivity: they are
spots and blemishes, reveling in their deceits when they
feast with you; having eyes full of the adulteress, inces-
santly sinning, alhu'ing unstable souls; having a heart exer-
cised with insatiable desires; an accursed progeny: having
forsaken the right path, they have wandered, following in
the way of Balaam, the son of Bosor, who loved the wages
of iniquity, and was convicted of his transgression; the
dumb brute, speaking with man's voice, reprimanded the
madness of the prophet. These are wells without water,
clouds driven by a tempest; for whom the blackness of dark-
ness is reserved forever: for, speaking great swelling words
of falsehood, they allure by the lusts of the flesh, even by
lasciviousness, those who have actually fled away from them
who are living in error. They promise them liberty, whilst
they themselves are slaves of corruption: for every one is
enslaved by that which overcomes him. Kow, if, having
fled away from the pollutions of the world, through the
knowledge of the Lord and Saviour Jesiis Christ, and being
again entangled, they are overcome by them; their last con-
dition is worse than the first. Therefore, it had been better
for them not to have known the way of righteousness, than
having known it, to turn away from the holy commandment
delivered to them. But the saying of the true proverb has
happened to them: "The dog is returned to his own vomit;
and the washed hog, to its wallowing in the mire."

III. — Beloved, this second epistle I now write to you, in
which ejyistles I stir up your sincere mind to remembrance :
to be mindful of the words before spoken by the holy proph-
ets, and of the commandment of us, the Apostles of the
Lord and Saviour. Knowing this first, that scoflers will
come in the last days, walking after their own lusts, and say-
ing. Where is the promise of his coming? for froui the time
the fathers fell asleep, all things continue as at the begin-
ning of the creation. But this willfully escapes them, that,
by the word of God the heavens were of old, and the earth
subsisting from the water, and by water: by which the world
that then was, being deluged with water, perished. But the
present heavens and the earth, by the same word are treas-
ured up, being kept lor fire to a day of judgment, and de-
struction of ungodly men. Biit this one thing, let it not es-
cape you, beloved, that one day is with the Lord as a thou-
sand years, and a thousand years as one day. The Lord
does not delay his promise in the manner some account de-

Cs. in. II. PETER. 417

laying-; but he exercises luiig-suft'erinL;- toward us, not de-
siring' tliat any should pei'ish, but that all should come to
refbnuation. Ilowevei', as a thief, the day ol" the Lord n'ill
come; in which the heavens shall pass away with a great
noise, and the elements burning- shall be dissolved; ami the
earth, and the works that are upon it, shall be utterly
bui-iicd. Seeing-, then, all these things shall be dissoiv-
i;d; — what sort of pei'sons ought you to be, in holy behavior
and godliness, exj)ecting, and earnestly desiring, the coniing
of the (hiy of Grod; in which the heavens being set on fire,
shall be dissolved, and the elements burning, shall be melted?
But we, according- to his promise, expect new heavens, and
a new eai-th, in which dwells righteousness. Wherefore, be-
loved, expecting these things, diligently endeavor to be
Ibunil of him spotless, and irreproachable, in peace. And
reckon the long-suffering of our Lord, to be for salvation;
as also our beloved brother Paul, according to the wisdom
given to him, has written to you. As, indeed, in all his
epistles, speaking in them concerning these things: iw which
there are some things hard to be understood, which the un-
taught and unstable wrest, as they do also the other scrip-
tures, to their own destruction. Therefore, beloved, Ibi'c-
knowing these things, be on your guard; lest being also
carried away by the deceit of the lawless, you I'all ti-om your
own steadfastness. But grow in I'avor, and in the knowl-
edge of our Lt)rd and Saviour Jesus Christ. To him '■>»
gl"ry. both now and to the (hiv ot eternity. Amen.
27

418 I. JOHN. Ch. I -II,

THE
FIRST EPISTLE

OP THE

APOSTLE JOHN.

[WRITTEN FROM EPHESUS, A.D. 68.;

I, — THAT which was from the beginning', which we
!uive heard, which we have seen with onr eyes, which we
have contemplated, and onr hands have handled, concerr, a\g
Uie living Word — (tor the life was manil'ested, and we have
seen it, and bear witness, and declai'e to you that life which
is eternal, which was with the Father, and was manifested
to us;) that which we have seen and heard, we declare to
you; that you also may have fellow.ship with us: and onr
fellowship truly is with the Father, and with his Son, Jesus
Christ. And these things we write to you, that your joy
may be complete.

5. — Moreover, this is the message which we have heard
from him, and declare to yon, that God is light, and in him
is no darkness at all. If we say that we have fellowship
with him, and walk in darkness, we lie, and obey not the
ti'uth. -But if we walk in the light, as he is in the light;
we have fellowship with one another, and the blood of
-le.sus Christ his Son cleanses us from all sin. If we say
we have no sin, we deceive ourselves, and the ti'uth is not
ill us. If we confess our sins, he is faithful and just to for-
give our sins, and to cleanse us from all unrighteousness.
Ii' we say that we have not sinned, we make him a liar, and
'w- word is not in us.

[[. — My little children, these things I write to you, that

1 nay not sin. Yet if any one has sinned, we have an

. wc.ile with the Father, Jesus Christ the Just One. And

I ■ IS I jn-dpi'iation lor our sins; and not lor ours only, but

1 ;li,' whole world. And by ihis, we know that we

iKne known him, if we keep his cominaiulments. He who

says, I have known him; and does not keep his eommand-

ments, is a liar, and the truth is not in this man. lint, whoever

Ch. n. r. JOHN. 419

keeps his word, truly in this iii;ui the love of God is per-
lected. By this we know th;it we nre in him. He who says
he abides in him, ought, himself, also, so to walk even as he
walked.

7. — Brethren, I do not write a new commandment to you;
but an old commandment, which you had from the ben'i li-
ning. The old commandment is the word, which you 1ki\ i
heard li'oni the beginning. On the other hand, I write to
you a new commandment, which is true concerning him and
concei'ning you. For the darkness is passing away, and the
light, which is true, now shines. He who says he is in the
li^ht and yet hates his brother, is in the darkness till now.
He who loves his brother, abides in the light, and there is no
stumbling block to him. But he who hates his brother, is in
the darkness, and walks in that dai'kness, and does not know
whither he goes; because the darkness has blinded his eyes.
Little children, I write to you, because your sins are for-
given you, on account of his name. Fathers, I write to you.
because you have known him irom the beginning. Young
men, I write to you, because you have overcome the wicked
one. Young children, I write to you, because you have
known the Father. Fathers, I have written to you, because
you have known him from the beginning. Young men, I
have written to you, because you are strong, and the word
of Cxod abides in you, and you have overcome the wicked
one. Love not the world, neither the things which are in
the world. If any one love the world, the love of the Fa-
ther is not in him. For all that is in the world — the lust of
the flesh, and the lust of the eyes, and the })ridc of life — is
not of the Father, but is of the world. Now the world jjasses
away, and the lust of it; but he who does the will of (jiod.
abides forever. Young children, it is tue last period. And
as you have heard that the antichrist comes, so, now, then'
are many antichrists; whence you know that it is the last
period. They went away from us, but they were not of us.
For, if they had been of us, they would have abode with us;
but they went away, that tht^y might be- made manilest that
they were not all of us. But you have an unction from the
Holy One, and know all things. I have not written to you
because you know not the truth, but because you know it,
and that no lie is of the ti'iith. Who is a liar, if not he who
tlenie.s that Jesus is the Christ':' He is the antichrist who
denies the Father and the Son. Whoever denies the Son,
does not acknowledge the Father. l"'herefoi-e, let what you
have heard lioin the beginning, abide in yon. If what you
have heard Irom the beginning, abide in you; you also

420 T. JOH^. CiT. III.

shall abide in the Son, and in the Father: and this is the
proiiiise whirli lie has promised to us, even eternal lil'e.
These things I have written to you, concerning- them who
ilcceive you; but the unction which you have received from
him, abides in you; and you have no need that any one
.should teach you, unless the same unction teaches you con-
cerning all things, and is truth, and is no lie: and as it has
taught you, you will abide in him. xVnd now, little chil-
dren, abide in him, that when he shall appear, we may have
confidence, and may not be put to shame by him, at his
coming. If you know that he is righteous, you know that
every one who works righteousness, has been begotten by
him.

III. — Behold how great love the Father has bestowed on
us, that we should be called children of God! For this rea-
son, the world does not know us, because it did not know
him. Beloved, now we are the children ol God; but it does
not yet ap])ear what we shall be. However, we know that
when he shall appear, we shall be like him— that we shall see
him as he is. And every one who has this hope in him puri-
fies himself, even as He is pure. Evciy one who works sin,
works also the transgression of law; lor sin is the transgres-
sion of law. Moreover, you know that he was manifested
that he might take away our sins — and in him is no sin.
Whoever abides in him, does not sin. Whoever sins has not
seen him, neither has known him. Little children, let no
one deceive you: he who works righteousness, is righteous.
even as He is righteons. He who works sin, is of the devil;
ibr the devil sins from the beginning. For this purpose, the
Son of God was manifested, that he might destroy the works
of the devil. Whoever has been begotten by God, does not
work sin; because his seed abides in him; and he can not
sin, because he has been begotten by God. By this, the
children of God ai-e disco veiled, and the children of the
devil: whoever works not righteousness, is not of God, nei-
ther he who loves not his brother. For this is the message
which you have heard li'om the beginning, that we should
love one another. Not being of the wicked one, as Cain
was, who slew his brother. And on account of what, did
he slay him? Because his own works were wicked, and his
l)rother's righteous. Do not wonder, my brethren, that the
world h;ites you. We know that we have passed away from
death to life, because we love the brethren. He who loves
not his brother, abides in death. Every one who hates his
brother, is a manslayer; and you know that no manslayer
has eternal life abiding in him. By this we have known the

(Jii W. I. JOHN. 42J

love of Christ, because he laid clown his life for ns; there-
fore we ought to lay down our lives for the brethren. Who-
ever, thei-etbre, has the good, of this world, and s^ies his
brotlier in need, and yet shuts \m his compassion fi'om
him, how abides the love of God in MH? My little chil-
dren, let us not love in woi'd, nor in tongue; but in deed, and
in truth. For by this we know that we are of the truth, and
shall asisure our hearts before him. But if oui- heart con-
demn us, certainly God is greater than our heart, and knows
all things. Beloved, if our heart do not condemn us, we
have confidence with God. And whatever we ask, we re-
ceive from him; l)ecause we keep his commandments, and
do the things which are pleasing in his sight. For this is
his commandment, that we should believe on the name of his
Son, Jesus Clirist, and should love one another as he gave
us commandment. jSTow he who keeps His command-
ments, abides in Him, and He in him : and by this we know
that he abides in us, even by the Spirit, which he has given
us.

IV. — Beloved, do not believe every spirit, but try the
spirits, whether they be from God; because many false
[)rophets are gone forth into the workl. By this you know
the Spirit of God: Every spirit that confesses Jesus Christ
has come in the flesh, is from God. And every spirit that
does not confess Jesus, is not fi-om God: and this is that
spirit of antichrist, which you have heard that it comes, and
now is in the world already. You are of God, little children,
and have overcome them; because he is greater, who is with
you, than he who is with the woi-ld. They are of the workl;
therefbi'e they speak Irom the world, and the world hearkens
to them. We are of God: he who knows God, hearkens to
us; he who is not of God, hearkens not to us. By this
we know the spirit of truth, and the spirit of erroi'. Be-
loved, let us love one another; for love is from God: and
every one who loves, has been begotten by God, and knows
God. He who does not love, does not know God; for God
is love. By this the love of God was manifested to us, that
God sent forth his Son, the only begotten, into the world,
that we might live through him. In this is love, not that we
oved God, but that he loved us, and sent Ibitli his Son to
be a propitiation for our sins. Beloved, if God so loved us,
we, also, ought to love one another. No one has seen God,
at any time. If we love one another, God abides in us, and
his love is made pei'fcct in us. By this, we know that v.c
al)idc in him, and he in ns, because he has given us of lli^•!
Spirit. Now we havr seen, aud bear testimony, lliat the

422 I. JOHN. Ch. V.

Father has sent forth his Son, to be the Saviour of the
world. Whoever will confess that Jesus is the Sou of God.
God abides in him, and he in God. And we have known,
and believed the love which God has to us. God is love;
wherefore, he who abides in love, abides in God, and God
in him. By this, the love has been perfected in us, that we
may have boldness in the day of judgment; because as he
is, so are wc in this world. There is no fear in love; but
perfect love casts out fear, because fear has torment : there-
fore, he who fears is not made perfect in love. We love
him, because he first loved us. If any one say, Indeed 1
love God, and yet hate his brother, he is a liar: jbr he who
loves not his brother, whom he has seen, how can he love
God, whom he has not seen? Moreover, this commandment
we have from him, that he who loves God. loves his brother,
also.

V. — Every one who believes that Jesus is the Christ, has
been begotten by God; and every one who loves the beget-
ter, loves also the begotten by him. By this we know that
we Ipve the children of God, when we love God and keep
his commandments. For this is the love of God, that we
keep his commandments: and his commandments are not
burdensome; becanse, every one that is begotten by God,
overcomes the world. And this is the victory which over-
comes the world, even our faith. Who is he that overcomes
the world, but he who believes that Jesus is the Son of God?
This is he who came by water and blood, even Jesus the
Christ; not by the water only, but by the water and the
blood. And it is the Spirit who testified; because the Spirit
is the truth. Indeed, there are three who bear testimony :
the Spirit, and the water, and the blood; and these three
agree in one. If we receive the testimony of men, tJie test-
imony of God is greatei'. Now, this is the testimony of
God, which he has testified concerning his Son. (He who
believes on the Son of God, has the testimony in himself. He
who believes not God, has made him a liar, because he has not
believed the testimony, which God has testified concerning
his Son.) Now this is the testimony, that God has given
to us eternal life: and this life is in his Son. He who has
the Son, has this life; he who has not the Son of God, has
not this life.

13. — These things I have written to you, that you may
know that you have eternal life — that you may continue to
believe on the name of the Son of God. And this is the
confidence which we have with him, that if we ask anything
accoi'dingto his will, he ln'aikeus to us. And if we know

Cii. V. I. JOHN. 423

that he hearkens to us, concerning- whatever we ask; we
know that we shall obtain the petitions which we have asked
from him. If any one see his brother sinning a sin, not to
death, let him ask, and he will grant to him life, for those
who sin not to death. There is a sin to death. I do not
say concerning it, that yon should ask. All unrighteous-
ness is sin: but there is a sin not to death. We know that
whoever has been begotten by God, does not sin; but he
who is begotten by God, guards himself, and the wicked one
does not lay hold on him.

19. — We know that we are of God, and that the whole
world lies under the wicked one. Moreover, we know that
the Son of God has come, and has given us understanding,
that we might know him that is true; and we are in hiin that
is true — in his Son Jesus Christ. This is the true God, and
thj^ ete^rnal liiiri. Little children, keep yourselves from idols.

•VM II. JOHIS". Oil. J.

THE
SECOND EPISTLE

OP THE

APOSTLE JOHN.

[WRITTEN FROM EPHESUS, A.D. 69.1

.u — THE elder, to Electa Cyria, and her children, whom
I jove sincerely; and not I only, but also all who have
known the truth; for the truth's sake, which is in us, and
shall be with us I'or ever: Favor, mercy, and peace, be with
you, from God the Father, and from the Lord Jesus Christ,
the Son of the Father, with truth and love.

4.-I-I rejoiced greatly, when I found some of your chil-
dren walking- in truth, as we received commandment fi-om
the Father. And now I beseech you, Cyria, not as writing
to you a new commandment, but that which we had fi'om the
beginning, that we love one another. And this is the love
that we walk according to his commandments. This is thi
commandment, even as you have heai-d li-om the beginning,
that you may walk in it; tor many deceivers are entered into
the world, who do not confess Jesus Christ did come in the
flesh. This is the deceiver, and the antichrist. Look to
yourselves, that we may not lose the things which we have
wrought, but may receive a full reward. AVhoever trans-
gresses, and does not abide in the doctrine of Christ, has
not God: he who abides in the doctrine of Christ, has both
the Father and the Son. If any one come to you, and bring
not this doctrine; receive him not into your house, nor wish
him success: for he who wishes him success, partakes in his
evil deeds. Having many things to write to you, I did not
incline to communicate them by papei" and ink; because I
hope to come to you, and speak face to livce, that our joy may
be complete. The children of your beloved sister, salute
you

rjir. I. III. J0H:N^. 4i*6

THE
THIRD EPISTLK

OP THE

APOSTLE JOHN.

[WRlTTf:N FROM EPHESUS, A.D. 69.]

I. — THE elder, to Gaius, the beloved, whom I love in the
truth. Beloved, I pray, that with respect to all things, you
may prosper and he in health, even as your soul pros})erH.
Foi- I i-ejoiced gi-eatly, when the brethren came, and bore
witness to yoiir truth, even as you walk in ti"uth.

•i. — I have no greater joy than that which I have when J
hear my children are walking in truth. Beloved, you do
I'aith fully what you poribrm lor the brethren, and for the
strangers. These have borne testimony to your love, in the
pi-e.sence of the congregation; whom, if you help Ibrward
on their journey, in a manner worthy of God, you will do
well. Because for /tin name's sake they went Ibrth, receiv-
ing nothing from the Gentiles. We, therefore, ought to en-
tertain such, that we may be joint laborers in the truth. I
wi'ote to the congregation: but Diotrephes, who aftects a
pre-eminence among them, does not receive us. For this
cause, when I come, I will bring his deeds to renKMubrance,
which he practices — prating against us with malicious
words; and, not content with this, he does not himself re-
ceive the brethren, and Ibrbids tiieni who would, and casts
them out of the congregation. Beloved, do not imitate what
is evil, but what is good. He who does good, is of God;
l)ut he who does evil, has not seen God. Testimony is
boi'ne to Demetrius, by all, and by the truth itself; and we
also bear testimony; and you know that our testimony is
true. T have many things to write; but T do not incline to
write them to you with pen and ink: lor I hope inunediately
to see you, and so we shall si)eak face to face. Peace be ro
you. The friends here salute you. Salute the friends by
name.

426 JUDE. Ch. I.

THE
JdPISTLE

OP THE

APOSTLE JUDE.

[WRITTEN A.D. IJG.]— i'lace not known.

I. — JUDE, a servant of Jesus Christ, and brother of
James, to thein who are sanctified by God the Father, and
tothepi-eserved by Jesus Christ, to the called: May mercy,
and peace, and love, be multiplied to you.

3. — Beloved, making- all haste to write to you, concern-
ing- tlie common salvation, I thought it necessary to write to
you, exhorting' you to contend earnestly for the faith for-
merly delivered to the saints. For certain men have come
in privily, who long ago were before written to this very
condemnation; ung-odly men, perverting the favor of our
God to lascivionsness, and denying the only sovereign Lord,
even our Lord Jesus Christ. I will thei-elure put you in re-
membrajice, though you formerly knew this, that the Lord,
having saved the people out of the land of Egypt, afterward
destroyed them who did not believe. Also, the angels who
kept not their first estate, but left their proper habitation,
he has reserved in everlasting chains, under darkness, to the
judgment of the great day. Likewise Sodom and Gomor-
rah, and the cities around them, which, after their example,
had habitually committed uncleanness, and gone after other
flesh, are set forth an example, suffering the punishment of
an eternal fire. Truly, in like manner, also, shall these
dreamers be punished — who, indeed, defile the flesh, despise
authority, and blaspheme dignities. Whereas, Michael, the
Arch Angel, when contending with the devil, (he disputed
about the body of Moses,) did not attempt to bring against
him a reviling accusation, but said, " The Lord rebuke you:"
but these, indeed, revile those things which they do not
know; but what things they do know, naturally, as animals
void of reason, by tlicse they destroy themselves. Alas for
them! for they have gone in the way of Cain, and have run

On. I. JITDB. 427

evidently in the error of Balaam's hire, and have perished in
the rebellion ofKornli. These men are spots in love feasts,
when they feast with yon, feeding themselves without fear.
They are clouds without water, carried about of winds:
withered autiminal trees without fruit; twice dead; rooted
out; raging waves of the sea, foaming out their own shame;
wandering stars, for whom the blackness of darkness i'or
ever is i-escrved. !N"ow, Enoch, the seventh from Adam,
prophesied, indeed, concerning these men; saying, "Behold,
the Lord comes with his myriads of holy angels, to pass
sentence on all, and to convict all the ungodly among them,
of all their deeds of ungodliness, which they have impiously
committed; and of all the hard things which ungodly sin-
nei's have spoken against him." These ai'c murmurers, and
complainers, who walk according to their own lusts; and
their mouths speak great swelling words. They admire per-
sons for the sake of gain. But, beloved, remember the
words which wei'e spoken by the Apostles of our Lord Jesus
Christ; that they said to you, that in the last time there
would be scoffers walking according to their own ungodly
lusts. These be they who separate themselves, sensual, not
having the S[)irit. But you, beloved, building up yourselves
on your most holy faith, ju-aylng with a holy spirit; keep
yourselves in the love of God, expecting the mercy of our
Lord Jesus Chiist, to eternal life. And making a difl'er-
ence, have compassion, indeed, on some: but others, save by
fear, snatching them out of the fire, hating even the gar-
ment spotted by the flesh. Now to him who is able to guard
you from stuinbliiig, and to present you flxultless before the
presence of his glory, with exceeding joy; to God, alone our
Saviour, be glory and majesty, dominion and power, both
aow, and throughout all ages. Amen.

4ag EEVKLATION. Ch. I.

REVELATION

FROM

JESUS CHRIST TO THE APOSTLE JOHN".

[WRITTEN IN PATMOS, OR EPHESUS, A.D. 96.]

I.— A REVEL ATION" of Jesus Christ, which God gave
to him, to show to his servants the things which must shortly
be; and sending by his messenger, he signified them to his
servant John, wlio testified the woixl of God, and the testi-
mony of Jesus Christ, wluitever he saw. Happy is he that
reads, and they that hear the words of this prophecy, and
keep the things tliat are written in it; for the time is at
hand.

4. — John, to the seven congregations which are in Asia;
favor and peace be with you, from him who is, anil who was,
and who is to come; and from the seven spii'its whicli are
before his throne; and from Jesus Christ, the faithful wit-
ness, the first boiui of the dead, and the ruler of the kings
of the earth: to him who has loved us, and washed us li'om
our sins in his own blood, and has made us kings and priests
to his God and Father; to him be glory and dominion lor
ever and ever. Amen.

7. — Behold, he is coming in the clouds; and every eye
shall see him, even they who pierced him: and all the tribes
of the earth shall mourn because of him. Yes : so let it be.
I am the Alpha and the Omega, says the Lord, who is, and
who was, and who is to come, the Almighty.

9. — I, John, who am also your brother and companion in
tribulation, and in the kingdom and patience of Jesus
Christ, was in the island called Patmos, for the sake of the
word of God, and for the testimony of Jesus Christ. I was
in the Spirit on the Lord's day, and heard a great voice be-
hind me, as of a trumpet, saying. What you see, write in a
book, and send it to the seven congregations; to Ephesus,
and to Smyrna, and to Pergamos, and to Thyatira, and to
Sardis, and to Philadelphia, and to Laodicea. And I turned
to see the voice which spoke to me, and being turned, 1 saw

Ch. II. REVELATIOX. 429

t»eveu golden lamps; and, in the midst of the seven lamps,
one like a Son of Man, clollied in a long- robo, and gii'ded
about the breasts with a golden girdle. His head, even his
hairs, wei-e Avliite like wool, as white as snow; and his eyes
were as a flame of fii-e; and his feet like fine brass, when
glowing in a lurnaee; and his voice as the voice of many
waters: and he had in his right hand seven stars, and out of
his month there went a sharp two-edged sword: and his
countenance was as the sun, when he shines in his strength.
17. — And when I saw him, I fell down at his feet, as dead;
and he laid his right hand upon me, and said. Fear not; I am
the First and the Last; I am he who lives and was dead;
and behold, I am living for ever and ever; and I have the
keys of the unseen world, and of death. Write the things
which you see, even those which are, and the things which
shall be hei'eafter. As to the hidden meaning of the seven
stars, which you see in my right hand, and of the seven
lamps of gold: the seven stars are messengers of the seven
congregations; and the seven lamps which you see, are seven

II. — By the messenger of the congregation in Ephesus,
write: These things, says he who holds the seven stars in
his right hand, who walks in the midst of the seven golden
lamps: I know your works, and your labor, and your pa-
tience; and that you can not bear those who are evil: and
you have tried those who say they are Apostles, and are not,
and have found them liars; and you have patience; and have
borne lor my name's sake, and have not fainted. Neverthe-
less, I have against you that yoti have lost yoin- fii-st love.
Ueniember, therefore, from what you are fallen, and i-efoi-ni,
and do the first works, otherwise I will come to you quickly,
and take away your lamp out of its place, unless you reform.
Yet you have this, that you hate the works of the jSJicolai-
tans, which I also hate. Whoever has an ear, let him hear
what the Spirit says to the congregations. To him who
conquers, I will give to eat of the tree of life, which is in the
midst of the paradise of God.

8. — And by the messenger of the congregation in
Smyrna, write: These things, says the First and the Last,
who was dead, and is alive: I know your vvoi-ks, and tribu-
lation, and poverty, (but you are rich,) and I know the slan-
der oi' those who say they are Jews, and are not; but are
the asscnii)ly of Satan. Fear none of the things which you
shall sutler; behold, the devil will cast some of you into
prison, that you may be tried; and you shall have ti'ibulu-
tion ten days: be you faithful until death, and I will give

430 KEYELATION. Ch. II.

you a crown oflile. Whoever has iiii ear, let him heai- what
the Spirit says to the congregations. The conqiiei'or shall
not be injm-ed Ijy the second death.

12. — And by the messenger of the congregation which
is in Pergamos, write : These things says he who has the
sharp two-edged sword: I know your works, nnd where you
dwell; even where the throne of Satan is: and you hold
fast my name, and have not denied my faith, even in those
days in which Antipas was my faithfnl witness, who was
slain among you, where Satan dwells. ]S"evertheless, I have
a few things against you, that you have there, them who
hold the doctrine of Balaam, who taught Balak to cast a
stumbling block before the children of Israel, to eat things
saci-ificed to idols, and to commit foi-nication. You, in like
r.ianner, have those that hold the doctrine of the Nicolai-
tans, which I hate. Reform, or otherwise, I will come to
you quickly, and I will fight against them with the sword of
my mouth. AVhoever has an ear, let him hear what the
Spirit says to the congregations: To the conqueror I will
give of the hidden manna; and I will give him a white stone,
and in. the stone a new name written, which no man knows
except he who receives it.

18. — And by the messenger of the congregation in Thy-
atira, write : These things says the Son of God, who has his
eyes as a flame of fire, and his feet like fine brass: I know
your works, and love, and service, and faith, and your pa-
tience, and that your last woi'ks are more than the first.
Nevertheless, I have against you, that you permit that woman
Jezabel, who says that she is a i)rophetess, to teach and to se-
duce my servants to commit (brnication, and to eat things
sacrificed to idols. And I have given lier time to reform
from her fornication, and she relbrms not. Behold, I will
cast her into a bed, and those who counnit adultery with her,
into great tribulation, unless they reform from their works;
and I will slay her children with death; and all the congre-
gations shall know that I am he who search the reins and
the heart: and I will give to every one of you according to
your works. But I say to you, even to the rest in Thya-
tira, as many as do not hold this doctrine, and who have not
known the depths of Satan, as they spoak; I will lay upon
you no other burden. Nevertheless, what you have, hold
fast till I come. And as lor him that conquers, and keeps
my works to the end, I will give him power over the nations :
and he shall rule them with a rod of iron, they shall be
dashed in pieces like a potter's vessel: as I have also I'C-
ceived of my Father. And I will give him the morning

('II. ni. KEYEr.ATION. 431

st;u-. Whoever has an ear, let him huar what tlio Spirit says
to the coniireg'ations.

III. — Aud by the messenger of tlie cong-regation in Sar-
clis, write: These things says he who has the seven spirits
of God, and the seven stars: I know your works, that
you have a name that you live, but are dead. Be watchlu!,
and strengthen the things which remain, whicli are ready to
die: for I have not found your works filled up in the siglit
of God. Kemember, therefore, liow you have received and
heard, and hold fast, and reform: tlierefore, unless you are
watchful, I will come upon you as a thief, and you shall not
know what liour I will come upon you. But you have a few
names m Sardis, who have not polluted their garments: and
they shall walk with me in white, for they are worthy. x\s
for the conqueror, he shall be clothed in white apparel; and
I will not blot out his name from the book of life; but I will
confess his name before my Father, and before his angels.
Whoever has an ear. let him hear what the Spirit says to the
congregations.

7. — And by tlie messenger of the congregation in Phil-
adelphia, Avrite: These things says the Holy One, the True
One; who has the key, the Son of David; he who ojx'us
and no man shuts; and shuts, and no man opens: I know
your works: behold, I have set before you an open door, and
no man can shut it; because you have a little strength, and
have kept ray word, and have not denied my name. Behold,
1 will give of those — who are of the assembly of Satan; who
say they are Jews, and are not, but do lie; behold — I will
make them to come and worshi[) before your feet; and they
shall know that I have loved you. Because you have kept
the word of my patience, I will aUo keep you from the hour
of temptation, which shall come upon all the world, to try
the inhabitants of the earth. I come quickly: keep that
which you have, that no man take your crown. ^Vs tor the
conqueror, I will make him a pillar in the temple of my God,
and he shall go out no more: and I will inscribe upon him
the name of my God, and the name of the city of my God,
the Xew Jerusalem, which is to come down from heaven,
liom my God; and my new name. AVhoever has an ear,
let him hear what tin; Spirit says to the congregations.

1-t. — .\.nd by tiic messenger of the congregation in Lao-
dicea, write: These things says the AMEN, the Faithlul
and true Witness, the Beginning of the creation of God:
I know your works, that you are neither cold nor hot: I
wish you were either cold or hot. Theivlbi-e, because
yt»u aiv lukewarm, ami neither cold nor hot, 1 will vomit

432 KEVEL.VTIOI^. . Ch. TV.

70U out of my mouth. Because you say, T am wealthy,
and have enriched myself, and have need of nothing; and
do not know that you are wretched and miserable, and poor,
and blind, and naked. T counsel you to buy of me gold
tried in the fire, that you may be rich; and Avhite api)aivl,
that you may be clothed, and that the shame of your naked-
ness may not appear; and anoint your eyes with eye-salvt;,
that you may see. As many as I love, I i-epro\e and cor-
rect; therefore be zealous, and reform. Behold, I stand at
the dooi- and knock: if any one hear my voice, and open the
door, I will enter into his house, and will sup with him, and
111! with me. As for the conc[aeror, I will give him to sit
tlown with me upon my throne; as I also have conquered,
and sat down with my Father upon his throne. Whoever
has an ear, let him hear what the Spirit says to the congre-

gations.

IV. — After these things, I saw, and behold, a door
opened in heaven: and the first voice which I heard was as
of a trumpet speaking to me ; and it said, Come up hither,
and I will show you what shall be hei-eafter. And immedi-
ately I was in the Spirit: and behold, a thi-one was set in
heaven, and one sitting upon it; and he who sat on it, was
in appearance like a jasper and sardine stone; and a rainbow,
in appearance like an emerald, was I'ound about the throne.
And round about the throne there were twenty-lour thrones;
and on the thrones, twenty-ibui- eldei-s sitting, clothed with
white apparel; and upon their heads golden crowns. And
out of the throne there came lightnings, and thunders, and
voices. And seven lamps of fire were bnrning before the
throne, which are the seven Spirits of God. And before the
throne there was a sea of glass, like crystal. And in the
middle of the throne, in the circle about the throne, there
were four living creatures, full of eyes, belbre ami behind.
And the first creature was like a lion; and the second crea-
ture was like a calf; and the third creature had a face like a
man; and the fourth creature was like a fiying eagle. And
the four living creatures had, each of them, six wings round
about: and within they were lull of eyes: and they rest not,
day nor night, saying, Holy, holy, holy. Lord God Almighty,
who wast, and art, and art to come. And while the living-
creatures are giving glory, aad honor, and thai.ics to him
who sits upon the throne, who lives lor ever and evei', the
twenty-four elders fall down before him who sits upon
the throne, and worship him who lives for ever and ever; and
they cast down their crowns belbre the throne, saying. Wor-
thy art thou, O Lord, to receive gloiy, and honor, and [lowur;

Ch. Y-YT. REYKI.A'rrON. 4:53

(or thou hast created all thinys, and lor thy [)lea9ure they
are, and were created.

Y. — And T saw in the ri,2;ht hand ol' him who sat on the
throne, a scroll, written within and without, sealed with
seven seals. And I saw a miylity messenger proclaiming-
with a great voice. Who is worthy to open the scroll, and to
loose its seals? And no one in heaven, nor upon the earth.
nor under the earth, was able to open the scroll, or to looU
into it. And I wept abundantly, because no one was Cound
worthy to open the sci'oll, nor to look into it. And one of
the elders said to me. Weep not; behold the Lion oi" the
tribe of Judah, the Root of David, has prevailed to open the
scroll and its seven seals. And I beheld, in the middle s])ace.
between the throne and the four living- creatures, and in the
midst of the elders, there stood a Lamb, which seemed t'-
have been slain, having- seven horns, and seven eyes; these
are the seven Spirits of God, sent forth into all the eai'th
And he came and took the scroll out of the right hand of
him who sat upon the throne. And when he received tlu>
scroll, the four living- creatures, and the twenty-foni" eldei's
fell down before the Lamb, having every one harps, and
golden vials full of perfumes, which are the |»rayei-s of the
saints. And they sung a new song, saying, Worthy art thou
to take the scroll, and to open the seals ol' it; for tluju wast
slain, and hast redeemed us to God by thy blood, out of
every ti-ibc, and language, and people, and nation; and hast
made us, to our (iod. kings and ju-iests: and Ave shall reign
on earth. And I beheld, and heard the voice of many an-
gels round about the throne, and of the living- ei-eatures, and
of the elders: and the number of them was m^M'iads of
myriads, and thousands of thousands; saying, with a loud
voice. Worthy is the Lamb that was slain, to receive power
and riches, and wisdom, and might, and honoi', and glory,
and blessing! And every creature which is in heaven, and
on the earth, and under the earth, and such as aiv in the sea.
even all things that are in them, I heard saying. To him who
sits n|)on the throne, and to the Lamb be blessing, and
honor, and glory, and strength, foi" ever and evei'! And the
four living creatures said, Amen: and llu- t-lders fell down
and worshiped him.

YI. — And r saw, when the Lamb opened oni' of the seals;

and I hi'ard one of the lour li\ing creatures, which said, as

with a voice of thunder, Come and see. And I saw, and

behold, a white horse; and he who sat upon it, had a bow.

434 REVELATEON. Ch. VI.

and there was given to him a crown; and he went forth con-
quering-, and to conquer.

3. — And when he opened the second seal, I heard the

second living creature, saying. Come And another

horse came out, which was red; and it was given to him
who sat upon it, to take peace from the earth, and that they
should slay each other; and there was given to him a great
sword.

5. — And when he had opened the third seal, I heard the
third living creature, saying-. Come and see. And I saw,
and behold, a black horse; and he who sat upon it, had a
pair of scales in his hand. And I heard a voice in the
midst of the four living creatures, saying, A chenix of wheat
for a. denarius, and three chenices of barley for a denarius;
yet see that you injure not the oil, nor the wine.

7. — And when he opened the fourth seal, I heard the
voice of the fourth living ci'eature, saying, Come and see.
And I saw, and behold, a pale horse; and as for him who sat
on it, his name was Death; and Hades followed him: and
there was given to him power to slay the fourth part of the
earth' with the sword, and with famine, and with death, and
with the wild beasts of the field.

9.--TAnd when he opened the fifth seal, [ saw, under
the altar, the souls of those who were slaughtered on ac-
count of the word of God, and the testimony which they
held. x\nd they ci'ied with a loud voice, and said, How long,
O sovereign Lord, holy and ti'ue, before thou dost judge, and
avenge our blood upon those who dwell on the earth? And
there were given to each of them white robes; and it was
said to them, that they should I'est yet a while, till the ninn-
ber of their fellow-servants and brethi'en who should be
killed, as they had been, should be completed.

12. — x\.nd I saw, when he opened the sixth seal, and there
was an earthquake; and the sun became black as sackcloth
of hair; and the moon became as blood; and the stars iell
ii'om heaven, on the earth, as a fig tree drops its untimely figs,
being shaken by a mighty wind: and the heavens [)asse(l
away like a scroll, when it is rolled up; and every mountain,
and island, was moved out of its place: and the kings of
tlie earth, and the grandees, and the rich men, and the chief
officers, and the powerful men, and every slave, and every
li'eeman, hid themselves in the caves, and rocks of the mount-
ains: and they said to the mountains, and the rocks. Fall
on us, and hide us li-om the face of him who sits on the
throne, and from the wrath of the Lamb! Ibr the great day
of his wrath is come, and who shall be able to stand?

Oil. Vri. REAn':LATrON. 435

Vir. — And, alter thest.- things, I saw four angels, stand-
ing at the four corners of the earth, holding the four winds
of the earth, th;it the wind might not blow upon the earth,
nor upon the sea, nor on any tree. And I saw another an-
gel ascending from the rising of the sun, having the seal of
the living God: and he cried witli a gi'eat voice to the four
angels to whom power was given to injure the earth, and the
sea; saying. Injure not the eai'th, nor the sea, nor the trees,
till we have sealed the sei'vants of our God in their fore-
heads. And I heai'il the number of those that were sealed:
one hiuidred and ibrty-four thousand, who were sealed out
of every tribe of the children of Israel. Of the tribe of Ju-
dah, were sealed twelve thousand. 01" the tribe of Keuben,
were sealed twelve thousand. Of the tribe of Gad, were
sealed twelve thousand. OI the tribe of Ashei', were sealed
twelve thousand. Of the tribe of Naphtali, were sealed
twelve thousand. Of the tribe of Manasseh, 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 Zebulon, were sealed twelve
thousand. Of the tribe of Joseph, were sealed twelve
thousand. Of the tribe of Benjamin, were sealed twelve
thousand.

9. — After this, I saw, and beheld a great multitude,
which no one could number, out of every nation, and tribe,
and i)cople, and language, standing before the throne, and
belbre the Lamb, clothed in white robes, and palms in their
hands; and thcy cry with a loud voice, saying, Salvation to
our God who sits upon the throne, and to the Lamb! And
all the messengers stood round about the throne, and about
the elders, and the four li\ing creatures; and they lell down
on their fixccs, before the throne, and worshiped God; say-
ing. Amen: the blessing, and the glory, and the wisdom,
and the thanksgiving, and the honor, and the power, and
the strength, be to our God for ever and ever: Amen. And
one of the elders answered, saying to me. As lor those who
are clothed with white apparel, who are they, and whence
do they come? And I said to him. Sir, you know. And
he said to me, These are they who have come out of much
tribnlation, and have washed their I'obcs, and made them
white in the blood of the Lamb: thcrefoi'e, they are before
the throne of God, and serve him, day and night, in his tem-
ple; and he who sits npon the throne, pitches iiis tal)crnacle
over them. They shall hunger no more, neithci- shall they
thirst any more; nor shall the sun fall upon them, nor any

436 REYELA rrON. Ch. A^H.-TX.

heat : for the Lamb, who is in the midst of the throne, shall
ieed them, and he shall lead them to fountains of livin
water; and God shall wipe away every tear ti-om their
eyes.

VIII. — ^And when he had opened the seventh seal, there
was silence in heaven for about half an honr. And I saw
the seven angels which stood before God : and seven trump-
ets were given to them. And another angel came, and
stood before the altar, having a golden censer; and there
was given to him much incense, that he might present it
with the i)rayers of all the saints, upon the golden altar
vvhich was before the throne. And the smoke of the per-
fumes went up, with the prayers of the saints, from the
hand of the angel, before God. A-nd the angel took the celi-
ser, and filled it with the fire of the altar, and threw it upon
the earth; and there were voices, and thunders, and light-
nings, and an earthquake.

6. — And the seven angels who had the seven trumpets,
prepared themselves to sound.

7.T— And the first sounded; and there was hail and fire,
mingled with blood, anil it was cast down upon the earth;
and a third part of the trees was burnt up, and all the herb-
age was burnt up.

8. — And the second angel sounded; and it was as if a
great mountain, burning with fire, was cast into the sea; and
a third part of the sea became blood; and a third part of the
creatures which had life in the sea, died; and a third part of
the ships were destroyed.

10. — And the third angel sounded; and there fell from
heaven a great star, blazing like a torch; and it fell upon the
third part of the rivers, and upon the fountains of waters:
and the name of the star was called Wormwood, and a third
part of the waters became woi-mwood; and many men died
of the waters, because they were become bitter.

12. — And the fourth angel sounded; and the third part
of the sun was smitten, and the third part of the moon, and
the third part of the stars, so that the third part of them was
darkened, and the day was obscured for a third part, and the
night also. And I beheld, and heard one of the angels fly-
ing in the midst of heaven, saying with a loud voice. Woe,
woe, woe to those who dwell upon the earth, for the remain-
ing sounds of the trumpets of the three angels, which are
yet to sound!

IX. — And the fifth angel sounded; and I saw a Star lall
from heaven to the earth; and there was given to him the
key of the bottomless pit. And he opened the bottomless

Cii. rX. REVKLATIOX. 437

pit, and smoke ascended from the pit, as the smoke of a
great furnace: and the snn and the aii- were darkened hy the
smoke of the pit. .\nd out of the smoke there came locusts
upon the eartli; and power was yiven to them, as scorpions
ol' the earth have power. And it was said to them that they
sliould not injure the grass of the earth, nor any gi-een thing-,
nor any tree; but the men who had not the seal of God in
their foreheads. And it was not given to them to kill them,
but to torment them five months: and theii' torment was like
that of a scorjjion when it sting-s a man. And in these days
men shall seek death, and shall not find it: and they shall
desire to die, and death shall fiy Irom them. And the re-
semblance of the locusts was like horses prepared for war;
and on their heads were, as it were, crowns of gold ; and
their faces were like the laces of men : and they had tresses,
like the tresses of women; and their teeth were like the
teeth of lions. And they had breastplates like bi'eastplates
of ii-on; and the noise of their wings was like the noise of
chariots, and many horses rushing to w^ar. And they had
tails like scorpions, and their stings were in theii" tails; and
their power was to hurt men five months. Foi- they had a
king over them, the angel of the bottomless pit, whose
name, in the Hebrew language, is Abaddon: and in the
Greek, he has the name of Apollyon. One woe is gone, and
l)ehold other two woes, besides it, yet coming.

13. — And the sixth angel sounded; and I heard a voice
li'om the four horns of the golden altai- which was before
(rod, saying to the sixth angel, who had the trumpet, Loose
tbe tbui- angels who are bound by the great river Euphrates.
And the four angels were loosed, who were prepared lor an
hour, and a day, and a month, and a year, to kill a third part
of men. And the ninnber of the hoi'senien was two myriads
i)f myriads: I heard the number of them. And I saw the
horses, and those who sat upon them, thus in their appear-
ance; having breastplates ol" fire, and hyacinth, and brim-
stone: and the heads of the horses were Uke the heads of
lions, and out of their mouths went fire, and smoke, and
brimstone. With these three — l)y'the fii-e, by the smoke,
and by the Ijrimstone — that went out of their mouths, they
slew a third part of men. And their j)owers are in their
mouths and in their tails; and their tails ai'c like serpents,
having heads, jinil willi liuin ihey injure. Yet the remain-
der of men, who died not by these plagues, did not reform
li'om the works of their hands, that they might not worship
demons, and idols of gold, and silver, ami bi-ass, and stone,
nnil \vo()(|; which cm nriliici- sec, nor liciir, noi- walk. And

438 KByELATTO:N". Ch. X.-XI.

they reformed not from their murders, and their magical in-
cantations; nor from their fornication, nor their thefts.

X. — And I saw another mighty angel descending from
heaven, clothed with a cloud; and a rainbow was about his
head, and his face was as the sun, and his feet like pillars of
fire. And he had in his hand a little book, open; and he put
his right foot upon the sea, and the left upon the earth. And
he cried with a loud voice, as when a lion roars: and when
he had cried, the seven thunders uttered their voices. And
when the seven thunders had spoken, I was about to write :
and I heard a voice from heaven, saying. Seal up what the
seven thunders have spoken, and write it not. And the an-
gel, whom I saw standing on the sea and on the earth, lifted
up his hand toward heaven, and swore by him that lives for
ever and ever, who ci'eated the heaven, and those things
which are in it; and the sea, and the things which are in it;
and the earth, and the things which are in it; that there
should be no longer delay. But in the days of the voice of
the seventh angel; when he shall begin to sound, then the
secret of God, as he had revealed its glad tidings to his serv-
ants the prophets, should be fulfilled.

8. — And the voice which I heard from heaven spoke to
me again, and said, Gro, take the little book, which is open,
out of the hand of the angel wlucb stxiuds upon the sea and
upon the earth. And I went to the angel, and said to him.
Give me the little book. And he said to me. Take it, and
eat it up; and it shall embitter your stomach, but in your
mouth it shall be as sweet as honey. And I took the little
book out of the hand of the angel, and eat it up; and in my
mouth it was sweet as honey; but when I had eaten it, mj
ptomach was bitter. And he said to me. You must again
prophesy to many people, and nations, and tongues, and
kings.

XI. — And there was given to me a reed like a measur-
ing rod, saying, Ai-ise, and measure the temple of God, and
the altar, and those who worship at it; and the outer court
of the temple throw out, and measure it not; for it shall be
given to the Gentiles, and they shall trample upon the holy
city forty-two months. And I will give to my two witnesses
commission, and they shall prophesy a thousand two hun-
dred and sixty days, clothed in sackcloth. These are the
two olive trees, and the two lamps, which stand belbre the
Lord of the earth. And if any one will injure them, fire
shall come out of their mouth, iiiul devoui- their enemies:
and if any one will injui'e them, so must he be put to dea^h.
These have power to shut i)eav( n, so that no /.liu shall bt-

Ci[. XTI. KEYET.ATTON'. 439

showered down in the days of their prophecy; they have
power over the waters, to turn them to blood, and to smite
the earth as often as they will, with every plague. And
when they shall have finished their testimony, the savage
beast which ascends out of the abyss, shall make war ag-ainst
them, and shall conquer them, and kill them. And their
corpses shall lie in the street of the great city, which is spir-
itually called Sodom and Egypt; where also our Loi-d was
crucified. And persons of various people, and tribes, and
tongues, and nations, shall look on their dead bodies three
days and a half, and shall not permit their corpses to be laid
in the graves. And they who dwell U2)on the earth shall re-
joice over them, and be glad, and shall send gifts to each
other; because these two pi-ophets tormented those who
dwelt upon the earth. And alter thi'ee days and a half, the
breath of life from God, entei-ed into them, and they stood
upon their feet: and great fear fell on those who looked
upon them. And they heard a great voice saying to them,
from heaven, Come up hither. And they ascended up to
heaven in a cloud, and their enemies looked on them. And
in that hour there was a great earthquake; and a tenth part
of the city fell, and seven thousand titles of men were de-
stroyed by the earthquake; and the rest wei'e terrified, and
gave glory to the God of heaven. The second woe is past,
and behold the third woe comes quickly.

15. — And the seventh angel sounded, and there were
great voices in heaven, saying, The kingdoms of the world
are become the kingdoms of our Lord, and of his Chi'ist;
and he shall reign for ever and ever. And the twenty-four
elders who sat belbre God on their thrones, iell upon their
faces and worshiped God, saying, We give thanks to thee,
O Lord God xVlmighty, who art, and who wast, because thou
hast taken thy great power, and hast commenced thy reign.
And the nations were wroth; and thy wrath came, and the
time of the dead when they should be judged, and a reward
should be given to thy servants, the prophets, and to the
saints, and to them that fear thy name, small and great;
and when thou shouldet destroy those that destroy the earth.
And the temple of God was opened in heaven, and the ark
of his covenant appeared in his temple: and there were light-
nings, and voices, anil thunders, and an earthquake, and
great hail.

Xir. — And there appeared a gi-eat sign in heaven — a
wojiian clothed vvith the sun, and the moon undei' lier feet,
and upon her head a crown ol" twelve stars; and she being
pregnant, cried out in travail, and in pangs, to be delivered.

440 REVELATION. Cii. XIII.

And there appeared another sign in heaven: and, behold! a
great fiery dragon, having seven heads and ten horns, and
npon liis heads seven crowns. And his tail drew down a
third part of the stars of heaven, and cast them to the earth:
and the dragon stood before the woman who was abont to
bring foi'th, that when she was delivered he might devour her
child. And she brought forth a masculine son, who was to
rule all nations with a rod of iron: and her child was sud-
denly taken up to God, even to his throne. And the woman
fled into the wildei'uess, where she had a place prepared by
Cxod, that she might there be nourished one thousand two
hundred and sixty days.

7. — And there was war in heaven; Michael and his an-
gels made war against the dragon; and the dragon made
war, and his angels: nevertheless, they did not prevail,
neither was place found for them any more in heaven. And
thus the great dragon was cast out; even the old serpent
called the Devil, and Satan, who deceives the world, was
cast out to the earth; and his angels were cast out with him.
And I heard a great voice saying, in heaven, Now is come
the siUvation, and the power, and the kingdom of our God,
and the authority of his Christ; because the accuser of our
brethren is cast out, who accused them before our God day
and night. And they have overcome him by the blood of
the Lamb, and by the word of their testimony; and they
loved not their lives to the death. Therefore, rejoice you
heavens, and you who inhabit them. But woe to those who
inhabit the earth and the sea; for the devil is come down to
you, having great wi'ath, because he knows that he has but
a short time. And when the dragon saw that he was cast
out on the earth, he persecuted the woman who had bi'ought
forth the masculine child. And there were given to the wo-
man two wings of a great eagle, that she might fly into the
wilderness, to her place; where she is nourished for a time,
and times, and half a time, from the face of the serpent. And
the serpent threw out of his mouth water, like a river, after
the woman, that he might cause her to be carried away by
the stream: and the earth assisted the woman; and the earth
opened its mouth, and drank up the flood which the dragon
threw out of his mouth. And the dragon was enraged
against the woman, and went away to make war against the
remainder of her seed, who keep the commandments of God,
and retain the testimony of Jesus Christ.

XIII. — And I stood upon the sand of the sea, and saw
a savage beast ascending out of the sea, having seven heads
and ten horns; and npon its horns were ten diadems; and

Cii. XIV. liEAn':i.ATrON. 441

on its heads were the names of defamation. And the beast
whieli I suAV was like a leopard, and its feet were like
those oi' a bear, and its month like the mouth of a lion; and
the dragon gave it his power, and his thione, and great au-
thority. And T saw one of its heads wounded, as it were,
to death; and yet its mortal wound was healed. And the
whole earth wondered, and tbllowed after the wild beast;
and they worshiped the dragon who gave authority to the
wild beast, saying: Who is like to the beast? who can war
against it? And there was given to it a mouth speaking
great things, and defamation: and there was given to it
power to practice Ibrty-two months — and it opened its mouth
to utter defamation against God; to defame his name and
his tabernacle, and those that dwell in heaven. And it was
given to it to make war with the saints, and to overcome
them : and there was given to it power over every tribe, and
tojigue, and nation.

8. — And all the inhabitants of the earth shall worship it,
whose names are not written in the book of liti" of the
Lamb, that was slain Irom the beginning of the world. Tl"
any one has an ear, let him hear. If any one lead thciii into
captivity, he shall be led into captivity: if any one slay with
the swoi-il, he shall himself be slain with the sword. Here
is the patience and the faith of the saints.

11. — And I saw another beast ascending out of the earth,
and it had two horns like a lamb: but it spoke like a dragon.
And it exercises all the power of the tirst beast, in its pres-
ence; and it makes the eai-th, and those that dwell in it, to
worship the first beast, whose deadly wound was healed.
And it does great miracles, so as to make fire come down
fi'om heaven to earth, before men; and it deceives the iidiab-
itants of the earth by signs which it is given it to do before
the beast; commanding the inhabitants of the earth to make
an image ol'the beast that had the wound of the sword, and
lived. And it was given to it to give breath to the image
of the beast, that the image of the beast might speak, and
cause as many as will not worship the image of the beast to
be pnt to death. And he causes all, both small and great,
rich and poor, ireemen and slaves, to receive the mark on
their right hand, or on theii- foreheads; and that no one
should l)c able to buy or sell, bnt one who has the mark, the
name ol the beast, or the number of its name. Here is wis-
dom: let him who has understanding, compute the number
of the Ix'ast ; for it is the number of a man; and its nuud)er
is six hundred and sixty-six.

XIV. — And I looked, and behold the Lamb was ,staadin<>'

442 REVELATIOJ^. Ch. XTV.

upon Mount Zion, and with him one hundred and forty-four
thousand who had the name of his Father written on their
foreheads. And I heard a voice out of heaven, as the sound
of many waters, and like the sound of great thunder: and I
heard the voice of harpers playing upon their harps. And
they sang a new song before the throne, and befoi-e the four
living creatures and the elders: and none could learn the
song, unless the one hundred and forty-four thousand who
are redeemed from the earth. These are they who have not
been polluted with women; for they are vii-gins. These are
they who Ibllow the Lamb whithersoever he goes. These
were redeemed from among men, as the first fruits to God,
and to the Lamb. And no deceit was found in their mouth ;
for they are blameless.

6. — And I saw another angel flying through the midst of
heaven, having everlasting good news to proclaim to the in-
habitants of the earth, even to every nation, and tribe, and
tongue, and people; saying, with a loud voice, Fear God,
and give glory to him; lor the hour of his judgments is come :
and worship him who made heaven, and earth, and sea, and
the fountains of water. And another angel followed, say-
ing-, It is fallen! it is fallen! even Babylon the Great; be-
cause it made all the nations drink of the wine of its raging
tbrnication. And a third angel followed them, saying with a
loud voice. If any one worship the beast, and his image, and
receive the mark on his forehead, or on his hand, he also
shall drink of the wine of the indignation of God, which is
tempered, without mixture, in the cup of his wrath; and he
shall be tormented with fire and brimstone in the presence
of the holy angels, and in the pi'esence of the Lamb. And
the smoke of their torment ascends for ever and ever: and
they have no rest, day nor night, who worship the beast,
and his image; and whoever receives the mark of his name.
Hei'e is the patience of the saints: here are those who keep
the commandments of God, and the faith of Jesus.

13. — And I heard a voice from heaven saying, Write:
Henceforth blessed are the dead that die in the Lord; yes,
says the Spirit, that they may rest from their labors; and
their works Ibllow them!

14. — And I saw, and behold, a white cloud, and on the
cloud, one sitting, like a Son of man, having on his head a
golden crown, and in his hand a sharp sickle. And another
angel came out of the temple of God, crying with a loud
voice, to him that sat upon the cloud, Put forth your sickle,
and reap; Ibi- the season of reaping is come, because the
harvest of the eailh is ripe. And he that sat upon the

Cii. XV. XYL KEVELATOf]!^. 443

cloud put forth his sickle on the earth; and the earth was
reaped.

17. — And another angel came out of the temple that was
in heaven; and he had a sharp sickle. And another angel
came Irom the altar, having- jiowcr over the fire; and he
cried out with a loud cry to him who had the sharj) sickle,
saying, Put forth your sharp sickle, and loj) ofli' the clusters
of the vine upon the eai'th; for its grapes are ripe. And
the angel laid his sickle to the earth, and lopped off the vine
of the earth; and he threw them into the great wine pi'ess
of the wrath of God. And the wine pi'ess, which stood out
of the city, was trodden, and the blood came out of the wine
press, even to the bridles of the horses, at the distance of one
thousand six hundred furlongs.

XY. — And I saw another great and wonderful sign in
heaven; seven angels, who had the seven last plagues; be-
cause in them the wrath of God was to be com])leted. And
I saw, as it were, a sea of glass n.ingled with fire; and those
who overcame the beast, and its image, and its mark, and
the number of its name; standing by the sea of glass, hav-
ing the harps of God. And they sang the song of Moses,
the servant of God, and the song of the Lamb; saying. Great
and wonderful are thy woi'ks, O Lord God Almighty; right-
eous and ti-uc are thy ways, O King of Saints. Who should
not fear thee, O Lord, and glority thy name? for thou alone
art perfect. Surely all nations shall come and worship be-
fore thee, because thy righteous judgments are made mani-
fest.

5. — And after this T saw, and the temple of the taber-
nacle of the testimony was opened in heaven; and the seven
ana^els who had the seven plagues, came out of the temple,
P.I' the d with pure shining linen garments; and were girded
round the Ijrcasts with golden girdles. And one of the four
living creatures gave to the seven angels, seven golden
vials, full of the wrath of God, who lives for ever and ever.
And the temple was full ol' smoke from the glory of God,
and from his power. And no one could enter into the
tem])le till the seven plagues of the seven angels were fin-
ished.

jCVI. — And 1 heard a gi'eat voice out of the temple say-
ing, to the seven angels, (Jo, and pour out the vials of the
wra h ol" God upon the earth. And the first went foi'th,
and poured out his vial upon the earth; and there was a
malignant and grievous ulcer upon the men who had the
mark of the beast, and upon hem who woi'shiped his im-
age.

444 REVELATION. Ch. XYl.

3. — And the second iingel poured out his vial upon the
sea; and it became blood, like that of a dead num: and
every living' soul that was in the sea died.

4. — And the third angel poured out his vial upon the
rivers, and on the fountains of water; and they became
blood. And I heard the angel of the waters saying, "Right-
eous art thou, who art, and who wast; who art perfect; be-
cause thou hast judged these: for they have poured ibrth
the blood of saints, and prophets; and thou hast given
them blood to drink — they are worthy. And I heard a voice
from the altar, saying-. Yes, O Lord God Almighty, true and
righteous are thy judgments.

8. — And the fourth angel poured forth his vial on the
sun; and power was given to it to scorch men with fire.
And men were scorched with g-reat heat, and they I'eviled
the name of Grod, who had power over these plagues, and
reformed not, to give him glory.

10. — And the fifth poured forth his vial upon the throne
of the beast; and his kingdom was darkened, and they
gnawed their tongues for anguish, and reviled the God of
heaven lor their pains and theii* ulcers, and reformed not
t\-om their works.

12. — And the sixth poured forth his vial upon the g-reat
river Euphrates; and its water was dried up, that a way
might be prepared for the kings from the rising of the sun.
And I saw, and out of the mouth oi" the dragon, and out of
the mouth of the beast, and out of the mouth of the false
prophet there came foi'th three unclean spirits, like frogs:
for these are the spirits of demons, working miracles,
which go tbrth to the kings of the whole world, to bring-
them together to the battle of that great day of God Al-
mighty. Behold, I come as a thief. Blessed is he that
watches, and keeps his garments, that he may not walk
naked, so that they should see his shame. And he gathered
them togethei- into a place which is called, in the Hebrew
language, Armageddon.

17. — And the seventh poured forth his vial into the air;
and there came forth a great voice from the temple oC hea\en,
from the throne, saying. It is done. And there were voices,
and thunders, and lightnings; and there was a g-reat earth-
quake, such as there had not iieen from the time that men
were upon the earth; such aiul so great an eai'lliquake.
And the great city was divided into three pai-ts, and the
cities of the Gentiles fell down. And Babylon the great
came into rcnK'inl)rance belbri', (iod, to g-ivc her the cu[) of
the wine iA' his ficicest wi-alli. And evei-y island fled away,

Oh. XVTI. revelation. 445

and (Ik- inountains were foimd no more. And a great hail,
as of the weight ol" a talent, descended from heaven npon
men: and men reviled God, because ol' the plague of the
hail ; for the plague of it was very great.

XVTL — And one of the seven angels who had the seven
vials, came and spoke with me, saying. Come, and T will
show you the judgment of the great harlot, that sits upon
many waters: with whom the kings of the earth have com-
mitted fornication, and all the inhabitants of the earth have
been drunk with the wine of her whoredom. And he
brought me, in the spirit into the wilderness : and T saw a wo-
man sitting upon a scarlet beast, full of slandei'ous names,
having seven heads and ten horns. And the woman was
clothed with puri)le, and scarlet, and.adorned with gold, and
precious stones, and pearls; having a golden cup in her hand,
full of the abominations and pollution of her whoredom.
And she had upon her forehead her name written, MYS-
TERY, BABYLON THE GREAT, THE MOTHER
OF HARLOTS, AND OF THE ABOMINATIONS
OF THE EARTH. And T saw the woman drunk with the
blood of the saints, and with the blood of the martyrs ol'
Jesus: and when I saw her, I wondered with gi-eat amaze-
ment.

7. — And the angel said to me. Why do you wonder? I
will tell you Ihe secret of the woman, and of the beast which
carries her, which has the seven heads and the ten horns.
The beast which you saw, was, and is not; and he will as-
cend out of the bottomless pit, and go to destruction; and
the inhabitants of the earth (whose names are not wi-itten in
the book of life, from the foundation of the woi-ld) shall
wonder, seeing the l)east who was, and is not, yet shall be.
Here is the mind that has wisdom. The seven heads are
seven mountains, <m which the woman sits. And they are
seven kings: five ai'e fallen, and one is, and the other is not
yet come; and when he comes, he must endure for a little
time. And the beast that was, and is not, he is the eighth,
and is of the seven, but goes to destimction. And the ten
horns which you saw, are ten kings, which have not yet re-
ceived their kingdom, but they shall receive authority with
the beast, as kings at the same time. '^Plu'se have one mind,
and shall deliver theii' own power and authority to the beast.
These shall make war with the Lamb; and the Lamb shall
overcome them: for he is Lord of lords, and King of kings;
and those that are with liim, are called, and chosen, and
faithful.

If). — And he said to rac, The waters which you saw, on

446 RET^ ELATION^. Ch. XYIIL

which the harlot sat, are people, and multitudes, and nations,
and tongues. And the ten horns which you saw on the
beast, these shall hate the harlot, and make hep desolate and
naked; and they shall eat her flesh, and shall burn her with
tire. For God has given it into their hearts to execute his
sentence, even to perform one purpose; and to give their
kingdoms to the beast, till the words of God be fulfilled.
And the woman which you saw, is the great city, that rules
over the kings of the eai'th.

XYIII. — And after this, I saw an angel descending from
heaven, who had great power; and the earth was enlight-
ened with his glory. And he cried with a mighty and a
loud voice, saying, It is fallen! it is fallen! even Babylon the
Great: audit is become the habitation of demons, and the
hold of eveiy unclean spirit, and a cage of every unclean
and hateful bird: for she has caused all the nations to drink
of the Avine of her raging Avhoredom; and the kings of the
earth have connnitted whoredom with her, and the mer-
chants of the eaith have been enriched by the abundance of
her luxuries.

4.-!-And I heard another voice from heaven, saying-,
Come out from her, my people, that you may not be partakers
with her in her sins, and that you may not partake of her
plagues: for her sins have followed up to heaven, and her
unrighteous actions are come up in remembrance before
God. Give her, as he also has given; and i-ecompense to
her double, according to her works: in the cup which she
has mingled, mingle to her double. In proportion to the
degree in which she has made ostentation of her glory, and
lived in luxury, inflict upon her toi-ment and grief. Because
she has said in her heart, I sit as a queen, and am not a
widow, and shall not see sorrow; therefore, in one day shall
her plagues come — death, and mourning, and famine; and
she shall be burnt with fire; for strong is the Lord God who
judges her. And the kings of the earth, who have com-
mitted Ibrnication, and lived in luxury with her, shall mourn
and lament, when they shall see the smoke of her bui'uing,
standing afar off, for fear of her torment, saying, Alas! alas!
the great city, Babylon; the strong city! for in one hour is
thy judgment come. And the merchants of the earth shall
wail and lament over her, because no one buys their wares
any longer — the merchandise of gold, and silver, and jew-
els, and pearls, and fine linen, and purple, and silk, and scar-
let, and every odoriferous wood, and every vessel of ivory,
and every vessel of most precious wood, and of bi-ass, and
of iron, and of marble, and cinnamon, and perfume, and

Dh. XIX. REYELATION. 447

myrrh, and incense, and wine, and oil, and fine flonr, and
wheat, and oxen, and sheep, and horses, and chariots, and
skives, and souls oi'men. And the li'uits which thy soul de-
sired, are gone from thee; and all delicious and splendid
things are departed from thee, and thou shalt never find them
any more. The merchants of these commodities, who were
enriched by her, shall stand afar ofi", for fear of her toi--
ment, wee])ing', and mourning, and saying, Alas! alas! the
great city, that was clothed with fine linen, and purple, and
scarlet, and adorned with gold, and precious stones, and
pearls; for in one hour all these riches are laid waste. And
every pilot, and every passenger, and the mariners, and all
that bestow their labor upon the sea, stood afar oif, and
cried, when they saw the smoke of her burning, saying,
What city is like to the great city! And they cast dust
upon their heads, and cried, weeijing, and mourning, saying,
Alas! alas! the great city, by whose magnificent expenses,
all that had ships in the sea were eni'iched; for she is made
desolate in one houi"! Rejoice over her, thou heaven, and
you saints, and apostles, and prophets; tor on your account
God has pi'onounced sentence upon her.

21. — And a strong angel took a stone, like a great mill-
stone, and cast it into the sea; saying, Thus shall Babylon,
the great city, be dashed down with violence, and never be
found again. And the voice of harpers, and musicians, of
them that play the flute, and sound the trumpet, shall be
heard no more in thee; and no artificer of any trade, shall
be found any more in thee; nor shall the noise of the mill-
stone be heard any more in thee; anil the light of a lamp
shall be seen no more in thee; and the voice of the bride-
groom, and of the bride, shall be heard no more in thee: be-
cause thy merchants were the grandees of the earth — be-
cause by thy sorceries were all the nations deceived: and in
her was found the blood of prophets, and of saints, even of
all those who were slain upon the earth.

XIX. — Aui' alter these things, I heard the voice as of a
great multitude in heaven, saying. Hallelujah! salvation,
and glory, and power, to the I^ord our God; for his judg-
ments are true and righteous ; for he has judged the great
harlot, who corrupted the earth with her fornication; and
he has avenged the blood ol" his servants shed by her hantt.
And a second time they said, Ilalk'hijah! And the smoke
of her torment ascended Ibi- ever and ever. And the tv/en-
ty-four elders, and the four living creatures fell down and
worshiped God, sitting upon the throne, saying, Amen!
Hallelujah! And a voice came out from the throne, which

448 EEVELATrO^ Ch. XTX.

said, Praise our Gocl, all you his servauts, you that lear him,
both small aud great. Aud I heard a sound, which was as
the voice of a great multitude, and as the voice of many
waters, and like the peal of mighty thunderings, sayi:!g,
Hallelujah! for the Lord God, the Omnipotent, reignsi SV"*
rejoice, and exult, and give glory to him, because the m ir-
riage of the Lamb is come, and his wife has prepared her-
self. And it was given to her that she should be clothed in
fine linen, pure and resplendent; and the fine linen is the
righteous acts of the saints. And he said to me, Write —
Happy are they who are invited to the marriage supper of
the Lamb! And he said to me, These are the true words
of God.

10. — And I fell before his feet to worship him; and he
said to me. See you do it not: I am a fellow-servant with
you, and with your brethren who keep the testimony of
Jesus. Worship God; for the testimony of Jesus is the
spirit of the prophecy.

11. — And I saw heaven opened, and behold, a white horse;
and he that sat upon it was called Faithful and True; and
he judges and makes war in righteousness: whose eyes are
as aflame of fire; and many diadems were upon his head,
having a name wi'itten which no man knows but himself:
and he was clothed in a gai-ment dipt in blood, and his name
is called THE WOKD OF GOD. And the armies which
are in heaven followed him, riding on white horses, clothed
in fine linen, white and clean. And there went out of his
mouth a sharp sword, that with it he might smite the na-
tions: and he shall govern them with a rotl of iron; and he
treads the wine press of the indignation and wrath ol" Al-
mighty God. And he has upon his garment and his thigh
a name written— KIIS'G OF KINGS, AND LORD OF
LORDS. And I saw a single angel standing in the sun;
and he cried with a loud voice, saying to all the birds of
prey, which were flying in the midst of heaven. Come, and
assemble yourselves to the great supper of God: that you
may eat the flesh of kings, and the flesh of commanilers, and
the flesh of the mighty, and the flesh of horses, and of those
that sat on them; and the flesh of all, both ireemen and
slaves, both small aud great. And I saw the beast, and the
kings of the earth, and their ai-mies gathered together to
make war with him who sits upon the white horse, and with
his army. And the beast was taken captive, and with him the
fidse pi'ophet, who had wrought signs before him^ by which
he deceived those who received the mark of the beast, and
those who worshiped his image; both of whom were cast

Ch. XX. KEVELATIOI^. 449

alive into the lake of fire which burned with brimstone.
And the rest were shiin with the sword that came out of the
mouth of him who sat on the horse: and all the birds were
satiated with their flesh.

XX. — And I saw an angel descending li-om heaven,
who had the key of the abyss, and a great chain in his
hand. And he laid hold on the dragon, that old serpent,
who is the Devil, and Satan, and bound him lor a thousand
years; and he cast him into the abyss, and shut him down,
and set a seal upon him, that he might not deceive the na-
tions any more, till the thousand years wei'e accomplished;
and then he must be loosed again for a little time. And I
saw thiones, and they sat upon them, and judgment was
given to them — even the souls of them who had been be-
headed I'or the testimony of Jesus, and for the word of God,
and who had not worshiped the beast, noi- his image, and
had not received his mark in their foreheads, and upon their
hands; and they lived, and reigned with Christ a thousand
years: but the rest of the dead revived not till the thousand
years were accomplished: this is the first lesurrection.
Happy and holy is he who has a part in the fii'st resun-ec-
tion! on such, the second death shall have no power; but
they shall be the priests of God, and of Christ: and they
shall reign with him a thousand years.

7. — And when the thousand years shall be accomplished,
Satan shall be loosed from his confinement; and he shall go
foi'th to deceive the nations which are in the four corners of
the earth. Gog and Magog, to gathei- them together for
war; whose number is like the sand of the sea. And they
went up over the breadth of the earth, and sin-rounded the
camp of the saints, and the beloved city: and (ire came
down from God, out of heaven, and devoured them. And
the devil, wIki had deceived them, was east into the lake of
tire and brimstone, where the beast and the lalse prophet
were : and they shall be tormented day and night lor ages
and ages.

11. — And I saw a great white throne, and him who sat on
it, from whose face earth and heaven fled away, and there
was found no i)lace for them. And I saw the dead, small and
great, staniling before God; and the books were opened:
and another book was opened, which is the book of life.
and the dead were judged out of the things written in the
books, according to their works. And the sea gave up the
dead that were in it; and death and hades gave up the dead
that were in them : and they wei-e judged every one accord-
29

450 REVELATION. Oh. XXI.

ing to his works. And death and hades were cast into the
lake of fire : this is the second death. And if any one was
not found written in the book of life, he was cast into the
lake of fire.

XXI. — And T saw a new heaven, and a new earth ; for
the former heaven and the former earth were passed away:
and the sea was no more. And I, John, saw the holy city,
the IS^ew Jerusalem, descending from God, out of heaven,
prepared like a bride adorned for her husband. And I
heard a great voice out of heaven, saying, Behold, the tab-
ernacle of God is with men, and he shall pitch his tent
among them, and they shall be his people, and God himself
shall be among them — their God. And he shall away wipe
every tear from their eyes; and death shall be no more, nor
grief, nor crying; nor shall there be any more pain: for the
former things are passed away. And he that sat upon the
throne, said, Behold, I make all things new. And he said
to me. Write, for these are true and fiiithful words. And
he said to me. It is done. I am the Alpha and the Omega,
the Beginning and the End : I will give to him that is athirst,
of the fountain of the water of life freely. The conqueror
shall inherit all things: and I will be to him a God, and he
shall be to me my son. But, as for the cowards, and unbe-
lieving, and the abominable, and raurderei's, and prostitutes,
and sorcerers, and idolaters, and all liars — their part shall
be in the lake which burns with fire and brimstone, which
is the second death.

9. — And there came one of the seven angels, who had
the seven vials full of the seven last plagues; and spoke
with me, saying. Come, and I will show you the bride, the
Lamb's wife. And he brought me, in the Spirit, to a great
and high mountain; and he showed me the city, the holy Je-
i"usalem, coming down out of heaven from God, having the
glory of God; (its luster was like to that of a precious gem,
even as a jasper stone, clear as crystal,) having a great and
high wall; having also twelve gates, and over the gates
twelve angels, ami names written upon them, which are the
names of the twelve tribes of the sons of Israel: on the
east, three gates; on the north, three gates; and on the
south, three gates; and on the west, three gates. And the
wall of the city had twelve foundations; and on them the
names of the twelve Apostles of the Lamb. And he that
spoke with me, had a golden reed, that he might measure
the city, and its gates and wall. And the city is square,
and its length is equal to its lireadth: and he measured the
city with the reed, twelve thousand furlongs: and its length,

Ch. XXII. EVELATION, 451

and its breadth, and s hight, are equal. And he measured
its wall, OIK' luindred and forty-four cubits, according- to the
measui-e ol" a man, that is, of an angel. And the wall was
built of jasi)er, and the city was pure gold, like refined
glass. And the foundations of the walls of the city, were
adorneil with every precious stone. The first foundation is
jasper; the second, sapphire; the third, chalcedony; the
foiu'th, emerald; the fifth, sardonyx; the sixth, sardius; tlu
seventh, chrysolite; the eighth, beryl; the ninth, topaz; the
tenth, chrysoprasus; the eleventh, hyacinth; and the twelfth,
amethyst. And the twelve gates were twelve pearls: each
of the gates was of one pearl. And the street of the city
was pure gold, like transparent glass. And I saw no tem-
ple in it, for the Lord God Almighty, and the Lamb, are the
temple of it. And the city had no need of the sun, neither
of the moon, to shine in it; for the glory of the Lord en-
lightened it, and the Lamb is the light of it. And the na-
tions of the saved shall walk in its light; and the kings of
the earth do bring their glory and their honor into it. And
the gates of it shall not be shut by day; (for there shall be
no night there.) And they shall bring the glory and the
honor of the nations into it. And nothing unclean shall en-
ter into it, nor anything which jiractices abomination and
ialsehood; but only those who are written in the Lamb's
book of life.

XXII. — And he showed me a I'iver of water of life, clear
as crystal, issuing out of the throne of God, and of the
Lainb. In the midst of the broad street, and on each side
of the river, was the tree ol" life, producing twelve kinds of
fruit — producing its fruit every month: and the leaves of
the tree are lor the healing of the nations. And every curse
shall cease. And the throne of God, and of the Lamb, shall
be in it; and his servants shall serve him. And they shall
see his face: and his name shall be boi'ne upon their fore-
heads. And there shall be no more night; and they have
no need of a lamp, nor of the light of the sun; because the
Lord God shall enlighten them: and they shall leign lor
ever and ever.

6. — And he said to me. These words are faithful and true.
And the Lord God of the holy prophets, has sent his holy
angel to show his servants what must quickly be done.
Behold, I come quickly : blessed is he who keeps the words
of the i)rophecy of this book. And I, John, saw and heard
these things, and when 1 heard and saw them, I fell down
to worship before the feet of the angel who showed me these
things. Ajid he said to me. See you do it not: I am a fel-

452 REVELATION. Ch. XXIl

low-servant with you, and of your brethren, the proj)hets,
and of those who keep the words of this book : worship God.

10. — And he said to me, Seal not up the words of the
prophecy of this book; for the time is near. Let him that
is unjust, be imjust still; and let him that is polluted, be
polluted still; and let him that is righteous, be righteous
still; and let him that is holy, be holy still. Behold, I come
quickly; and my reward is with me: I will recompense to
every man according as his works shall be. I am the Alpha
and the Omega — the Beginning and the End: the First and
the Last.

14. — (Happy are they who keep his commandments, that
they may have the privilege to eat of the tree of life; and
they shall enter by the gates into the city. Without are the
dogs, and the sorcerers, and the fornicators, and the mur-
dei'ers, and the idolaters, and every one who loves and in-
vents a lie. )

16. — I, Jesus, have sent my angel to testify these things
to you, in the congregations. I am the Root and the Off-
spring of David; the bright and the Morning Star. And
the Spirit and the Bi'ide say. Come: and let him that hears,
say, Come: and let him that is thirsty, come: whoever will,
let him take of the water of life ii'eely.

18. — And I testify to every one that hears the words of
the prophecy of this book, If any man add to these things,
Grod shall add to him the plagues which arc written in this
book : and if any one take away from the words of the book
of this prophecy, God will take away his part out of the
book of lite, and out of the holy city — the things which are
written in this book. He who testifies these things, says,
Surely I come quickly. Amen. Even so, come, Lord Jesus.

21. — May the favor of the Lord Jesus Christ be with all
the Baintsl

APPENDIX.

TABLE I.

Containing the PROPER names uliich arc found in the New Testament, etymo-
logically explained, and accented for pronunciation, according to the most
approved sta7idards.

SCHEME OF VOWEL SOUNDS

A, has four sounds :

1. The long slender English sound, as in fate, fa-tal.

2. The long Italian sound, as is far, fa-ther.

3. The broiid German sound, as in wall, wa-ter.

4. The short Italian sound, as in mat, mar ry.
E, has two sounds ;

1. The long slender sound, as iu mete, me-tre.

2. The short sound, as in men, met-tle.
I, has two sounds :

1. The long dipthongal sound, as in pine, pi-ny.

2. The short simple sound, as in pin, pitch -er.
0, has four sounds :

1. The long open sound, as in no, note.

2. The long close sound, as in move, mover.

3. The long broad sound, as in for, nor.

4. The short broad sound, as in hot, not.
U, has three sounds :

1. The long dipthongal sound, as in tube, tu-mult.

2. The short simple sound, as in sup, sup-per.

3. The middle, or obtuse sound, as in full, ful-ly.

Rule 1. The vowel y has the same sounds as i, and, of course, its pronun-
ciation is subjected to the same rules.

Rule 2. When the accented syllable, in any word, has the accent upon tlio
vowel, it sounds long; when upon the consonant, the preceding vowel always
sounds short.

KEMARKS ON SOME OF THE CONSONANTS.

1. C, before a, o, u, and h, is pronounced like k, as in came, come, cut,
chord.

2. C, before e, i, and y, is pronounced like tlie sharp hissing s, as in cite,
ci-ted.

1. G, before a, o, and u, is always sounded hard, as in game, gone, gun.
' 2. G, before c, i, and v, is generally pronounced soft, as in gem, giu, gyve.
Exceptions are italicised.

1. S is mostly pronounced sharp, as in sin, hiss.

2. S is sometimes flat, like z, as in has, was.

1. Ti, before a vowel, is sometimes pronounced soft, like she, as in Egyptian.

2. Ti, is sometimes hard and short, as in Ac-ti-um, sa-ti-e-ty.

Note 1. When s and ti arc pronounced as marked number 2, they are
printed in italics — as are, likewise, all silent letters.

Note 2. When the pronunciation of a word can not be precisely ascertained,
by due attention to the above scheme, rules, and remarks, it is twice printed,
first, according to the spelling — second, according to the pronunciation.

( 1 )

API'ENTIIX.

AA'RON, a teacher, lofty.

A-bad'don, the dcstroyei.

Ab'ba, father.

A'bel, vanity, breath, vapor.

A-bi'a, the Lord is my father.

A-bi'a-thar, excellent father.

Ab-i-le'ne, the father of mourning.

A-bi'ud, father of praise. [titude.

A'bra-ham, the father of a great mul-

A'bram, a high father.

A-cel'da-ma, the field of blood.

A-cha'i-a, grief, or trouble.

A-cha'i-cus, a native of Achaia.

A'chaz, one that possesses.

A'chim, preparing or revenging.

Ad'am, earthy, red.

Ad'di, my witness, adorned, prey.

Ad'ma/t, red earth, or of blood.

Ad-ra-mytV(-um, the court of death.

Ad'ri-a, name of a city.

Ag'a-bus, a locust, feast of the father.

A'gar, stranger, gathered together.

A-grip'-pa, one who caused great pain
at his birth.

Al-ex-an'der, one who assists men.

Al-ex-an'dri-ans, citizens of Alexan-
dria.*

Al-ex-an'dri-a, in honor of Alexander.

Al'pha, first letter of the Greek al-
phabet.

Al-phe'us, a thousand, learned, chief.

A-min'a-dab, my people are liberal.

A'man, fiiithful, true.

A'men', so let it be.

A'mos, loading, weighty.

Am-phip'o-lis, a city of Macedonia.

Am'pli-as, large.

A-nath'e-ma, a solemn curse.

An-a-ni'as, the cloud of the Lord.

An'drew, a stout and strong man.

Au-dron'i-cus, a man excelling others.

An'na, gracious, or one who gives.

An'nas, one who answers, humble.

An'ti-och, speedy as a chariot.

An'ti-pas, for all, or against all.

Au-tip'a-tris, for or against the father.

A-pel'les, excluder.

A-pol-lo'ni-a, perdition, destruction.

A-pol'los, who destroys, or wastes.

A-pol'lyon, one who destroys.

Ap'phi-a, Aph'-e-a, that produces.

Ap'pii-Fo'rum, city founded by Appi-
us Claudius.

A'qui-la, A'qwe-la, an eagle.

A-ra'bi-a, evening, wild, and desert.

A'ram, highness.

Ar-clie-la'us, the prince of the people.

Ar-chip'pus, governor of horses.

A-re-op'a-gu3, the Hill of Mars, Athe-
nian coniii-ii. [oil

A-re-op'a-gite. member of said coun

Ar-e'tas, one who is agreeable.

A-ri-ma-the'a, a lion, dead to the Lord

A-ris-tar'chus, a good prince.

A-ris-tob'u-lous, a good counselor.

Ar-ma-god'don, mountain of the goa
pel, of Megiddo.

Ar-phax'ad, a healer of desolation.

Ar'te-mas, whole, sound.

A'sa, a physician, or cure.

A'ser, happiness.

A'si-a, muddy, boggy.

As'sos, approaching.

A-.syn'cri-tus, incomparable.

A'thens, a city of Greece.

A-the'ni-ans, citizens of Athens.

At-ta-li'a, that increases or sends.

Au-gus'tus, increased, augmented.

A'zor, he that assists.

A-zo'tus, like Ashdod, pillage.

BAB'Y-LON, confusion.

Ba'laam, the old age, or ancient of the
people, or their destruction.

Ba'lak, who lays waste and destroys.

Ba-rab'bas, son of shame, confusion.

Bar-a-chi'as, who blesses God.

Ba'rak, thunder, or in vain.

Bar-je'sus, son of Jesus or Joshua.

Bar-jo'na, son of Jona, or of a dove.

Bar'na-bas, the son of exhortation.

Bar'sa-bas, son of rest. [the waters.

Bar-thol'o-mew, a son that suspends

Bar-te-me'us, son of the honorable.

Be-el'ze-bub, god of the fly.

Be'li-al, wicked, of no account.

Ben'ja-min, son of the right hand.

Be-re'a, heavy, weighty.

Ber-ni'ce, one that brings victory.

Beth-ab'a-ra, the house of passage.

Bcth'a-ny, the house of song, or of af-
fliction.

Beth'el, the house of God.

Beth-es'da, house of pity, or mercy.

Beth'le-hem, the house of bread.

Beth'pha-ge, the house of the mouth.

Beth-sa'i-da, the house of fruits, jr
of food, or of snares.

Bi-thyn'i-a, violent precipitation.

Blas'tus, that buds and brings forth.

Bo-a-ner'ges, sons of thunder.

Bo'oz, in strength.

CAI'A-PHAS, he that seeks with dil

igence, one that vomits.
Cain, possession, or posscs.sed.

Al'l'KNDIX

Ca-i'nan, possossor, purchaser.
Cal'va-ry, llu- [ihico of a skull.
C'a'na, zeal, joalnusy, or possession.
Ca'naan, merchant, trader, or that

humbles and subdues.
Ca'naan-ite, a citizen of Canaan.
Can'da-ce, who possesses contrition.
Ca-per'na-um, flie field of repentance,

or city of comfort.
Cap-pa-do'ci-a, a sphere, a hand.
Car'pus, fruit, fruitful.
Cas'tor, a sea dog, or beaver.
Ce'dron, black, or sad.
Cen'chre-a, millet, small pulse.
Ce'phas, a rock, or stone.
Ce'sar, I cut ; because he was cut out

of his mother's womb.
Ce-sa're-a, in honor of Cesar.
Chal-ced'o-iiy, a precious stone, varie-
gated with divers colors in the form

of clouds.
Chal'de-aus, citizens of Chaldea.
Cha'naan, possessor or purchaser.
Char'ran, a singing or calling out.
Chi'os, open or opening.
Chlo'e, green herb.
Cho-ra'zin, the secret, or here is a

mystery.
Christ, the anointed.
Chrys'o-lite, a precious stone of a gold

color, and very transparent.
Chrys'tal, an exceedingly bright, clear,

and transparent stone, of a watery

color.
Chu'sa, the seer or prophet.
Ci-li'ei-a, which rolls or overturns.
Cis, hard.

Clau'da, a lamentable voice
Clau'di-a, lame.
Clem'ent, mild, good, merciful.
Cle'o-pas, the whole glory.
Cni'dus, dedicated to Venus.
Co-los'se, punishment, correction.
Co-los'si-ans, citizens of Colosse.
Co'os, silk garments.
Co're, bald.
Cor'inth, which is satisfied, ornament,

beauty.
Co-rin'thi-ans, citizens of Corinth.
Co-rin'thus, ornament.
Cor-ne'li-us, of a horn.
Cos, silk garments.
Co'«am, adorned.
Cres'ccns, growing, increasing.
Crete, carnal, fleshly.
Cre'tans, citizens of Crete.
Cris'pus, curled.
Cy'prus, fair, fairness.

Cy'rc-ne, a wall, coldness, a floor.
Cy-re'iii-an, a citizen of Cyrene.
Cy-re'ui-us, who governs.

DAL-MA'TIA, deceitful lamps.
Dal-ma-nu'tha, bucket, branch.
Dam'a-ris, little woman.
Da-nias'cus, similitude of burning.
Dam'a-scenes, of Damascus.
Dan'i-el, judgment of God.
Da'vid, well-beloved, dear.
De-eap'o-lis, ten cities.
De'mas, popular.
De-met'ri-us, belonging to corn.
Dcr'be, a sting.
Di-a'na, luminous, perfect.
Did'y-mus, a twin, double.
Di-o-nys'i-us, divinely touched.
Di-ot're-phes, nourished by Jupiter.
Dor'cas, the female of a roebuck.
Dru-sil'la, watered by the dew.

E'GYPT, that troubles, or oppresses

E-gyp'tian, a citizen of Egypt.

E'lam, a young man.

E'lam-ites, inhabitants of Elam.

E-le-a'zar, help of God, court of God.

E-li-a'kim, resurrection of God.

E-li'as, God the Lord.

E'li-E'li-La-ma-Sa-bac'thani, my God,
my God, why hast thou forsaken me.

E-li-e'zer, the help of the Lord.

E-lis'a-beth, the oath of God.

E-li'se-us, salvation of God.

E-li'ud, (jod is my praise.

El-mo'dam, the god of measure.

E'lo-i-E'lo-i-La'ma-Sa-bac'thani, my
God, my God, why hast thou for-
saken me.

El'y-mas, a magician.

E-man'u-el, God with us.

Em'ma-us, people despised, or obscure

E-ne'as, laudable.

E'noch, dedicated, disciplined.

E'non, cloud, mass of darkness

E'nos, fallen man.

E-paph'ras, agreeable.

E-paph-ro-di'tus, agreeable, hand
some.

E-pen'e-tus, worthy of praise.

E-phe'.si-ans, citizens of Ephesus.

E'phra-ini, fruitful.

Epli'c-sus, desire.

Eph'pha-tha, be opened.

Ep-i-cu-re'aiis, who give assistatoe

E-j)i'rus, neighboring to.

Er, watch, or enemy,

E-ras'tus, lovely.

APPENDIX.

E-«ai'as, the salvation of the Lord.
E'sar-had'don, that binds joy, or that

closes the point.
E'«au, he that acts, or finishes.
Es'li, near me.
Es'rom, dart of joy, division of the

song.
E-thi-o'pia-a, blackness, heat.
Eu'bu-lus, prudent, good counselor.
Eu-ni'ce, good victory.
Ku-o'di-as, sweet scent.
Eu-roc'ly-don, a levanter, raising great

vpaves.
Eu'ty-chus, happy, fortunate.
Eve, living, enlivening.
Ez-e-ki'as, strong in the Lord.

FAIR-HA'VENS.
Fe'lix, happy, prosperous.
Fes'tus, festival, joyful.
For-tu-na'tus, lucky, fortunate.

GAB'BA-THA, high, elevated
Ga'bri-el, God is my strength.
Gad, a troop.

Gad-a-re'ues, citizens of Gadara.
Ga'i-us, Lord, or unearthy man.
Ga-la'ti-a, white, the color of milk.
Ga-la'ti-ans, citizens of Galatia.
Gal'i-lee, wheel, revolution, heap.
Gal-i-le'ans, citizens of Galilee.
Gal'li-o, who sucks, or lives on milk.
Ga-uia'li-el, recompense of God.
Ga'za, strong, or a goat.
Gen-nes'a-ret, garden of the prince.
Ger-ga-se'nes, those who come from

pilgrimage, or fight.
(?eth-sem'a-ne, a very fat vale.
Gid'e-OB, he that bruises and breaks,

or cutting off iniquity.
Gog, roof.

Gol'go-tha, a heap of skulls.
Go-mor'rah, rebellious people.
Greece, the country of Graecus.
Gre'ci-ans, citizens of Greece.

IIA'GAR, a stranger, or that fears.
He'ber, one that passes.
He'brews, the descendants of Heber.
He'li, ascending, climbing up.
Her'mes, Mercury, gain, refuge.
Her-mog'e-ncs, begotten of Mercury,

or generation of lucre.
Hcr'od, the glory of the skin.
He-ro'di-ans, followers of Herod.
He-ro'di-as. the wife of Herod.
Hi-e-rap'o-lis, holy city. [marriage.
Hy-men'e-ag, nuptial, or the god of

I-CO'NI-UM, I come, the name of a

city.
I-du-me'a, red, earthy, bloody.
Il-lyr'i-cum, joy, founded by Illyriu;-
Im-man'u-el, God with us.
I-o'ni-an, effeminate.
I'saac, laughter.
Is-car'i-ot, a man of murder.
Is'ra-el, who prevails with God.
Is'ra-el-ites, descendants of Israel.
Is'sa-char, reward, or recompense.
I-tal'i-an band, a Roman legion.
It'a-ly, the country of Italus.

JA'COB, he that supplants, or under-
mines.

Ja'i-rus, my light, who diff'uses light.

Jam'bres, the sea, with poverty.

James, [same as Jacob.]

Jan'na, who speaks.

Jan'nes, who speaks.

Ja'red, he that descends.

Ja'son, he that cures, or that gives
medicines.

Jas'per, deep green.

Jech-o-ni'as, preparation of the Lord.

Jeph'tha, he that opens.

Jer-e-mi'as, exaltation of the Lord.

Jer'i-cho, his moon, or month.

Je-ru'sa-lem, vision of peace.

Jes'se, to be, or who is.

Je'sus, saviour.

Jew, derived from Judah.

Jew'ry, the country of the Jews.

Jez'e-bel, island of the habitation.

Jo-an'na, the favor of the Lord.

Job, he that weeps.

Jo'el, he that wills or commands.

John, the favor of the Lord.

Jo'na, a dove, or one who opposes.

Jo'uau, liberal.

Jo'uas, a dove.

Jop'pa, beauty, or comeliness.

Jo'ram, to cast.

Jor'dan, the river of judgment.

Jo'rim, he that exalts the Lord.

Jos'a-phat, God judges.

Jo'se, raised, one who exists.

Jo'seph, increased.

Jo'ses, raised, one who exists.

Jo-si'as, the Lord burns. [Lord.

Ju'da, Ju'das, Jude, the praise of the

Ju-de'a, the land of Judah.

Ju'li-a, downy, soft, and tender.

Ju'li-us, downy, soft, and tender.

Ju'ni-a, youth.

Ju'pi-ter, the father that helpeth.

Jus'tus, just, upright.

AI'PKNDIX.

LA'JMKCH, poor.
La-od-i-ce'a, just people.
La-od-i-ce'ans, citizens of Laodicea.
La-se'a, built upon a rock, a rocky

country.
Laz'a-rus, assistance of God.
Leb-he'up, a man of spirit.
Ije'vi, who is held and associated.
.(C'vites, dcscoiKhints of Levi.
Li'nus, nets.
Lo'is, better.
Lord, proprietor.

Lot, wrapped up, hidden, covered.
Lu'cas, Lu'ei-us, Luke, luminous.
Lyb'i-a, cloudy, rainy.
Lyd'da, Lyd'i-a, magnet.
Ly-sa'ui-as, that drives away sorrow.
Lys'i-a, dissolving.
Lys'i-as, dissolving.
Lys'tra, that dissolves or disappears.

MA-CE-DO'NI-A, adoration.

Ma'di-an, [see Median.]

Mag'da-la, magnificent, elevated.

Mag-da-le'ue, elevated, magnificent.

Mu'gog, roof, or that covers.

Mal'e-le-el, he that praises God.

Mam'mon, riches.

Man-a'en, a comforter.

Ma-nas'ses, forgetfulness, one forgot-
ten.

Mar-a-nath'a, our Lord shall come.

Mar'cus, Mark, polite, shining.

Mars'hill, [see Areopagus.]

Mar'tlia, who becomes bitter.

Ma'ry, exalted.

Mat'ta-tha, gift.

Mat-ta-thi'as, the gift of the Lord.

Mat'than, the reins, the death of
them.

Mat'thut, gift, he that gives.

Ma/th'ew, given.

Mat-thi'as, the gift of the Lord.

Me'di-a, measure, habit, covering.

Me'di-au, of Media, signifying meas-
ure.

Mel-chi.s'e-dcc, king of righteousness.

Me-lo'a, abounding in honey.

Mel'i-ta, Mel'i-tus, affording honey.

Me'uan, ardent, witty.

Mer-cu'ri-us, to buy or sell.

Mes-o-po-ta'mi-a, between two rivers.

Mes-«i'as, anointed.

Me-thu'(!a-el. who demands his death.

Mi'cha-el, who is like to God.

Jlid'i-an, judgment, habit, covering.

Mi-le'tuni, rod, scarlet.

Mi-le'tu.H. scarlet.

Jllt-y-le'uc, purity.

J/ua'son, a diligent seeker.

Mo'loch, king.

Mo'ses, taken out of the water.

My'ra, I flow.

My'si-a, criminal.

NA'A-MAN, beautiful.

Na'a-son, that forjtells.

Nag'^e, brightness.

Nar-cis'sus, astonishment.

Na'in, beauty, pleasantness.

Na'tlian, who gives.

Na-than'a-el, the gift of God.

Na'am, agrceal)le.

Naz'a-reth, guarded, flourishing.

Naz'a-renes, kept, flower.

Naz'a-rite, separated, sanctified.

Ne-ap'o-lis, new city.

Neph'tha-lim, comparison, he that

fights.
Ne'ra, lamp, brightness.
Ne're-us, lamp.
Ne'ri, my light.
Ne'ro, nervous, strong.
Ni-ca'uor, conqueror.
Nich'o-las, victory of the people.
Ni-co-de'mus, innocent blood.
Nic-o-la'i-tans, victory of the people.
Ni-cop'o-lis, victorious city.
Nin'e-veh, handsome, agreeable.
Nin'e-vites, citizens of Nineveh.
Nim'phas, spouse, bridegroom.
Ni'ger, black.
No'e, repose.
Nym'phas, spouse, or bridegroom.

O'BED, a servant.

Ol'i-vet, of olives, abounding in olives.

0-lyni'pas, heavenly.

0-me'ga, the last letter of the Greek

alphabet.
0-nes'i-mus, profitable.
0-ne-siph'o-rus, who brings profit.
O'nyx, nail, color of a finger nail.
O'see, saviour.
0-zi'as, strength from the Lord.

PAM-PHYL'I-A, a nation of every
tribe. [hot.

Pa'phos, which boils, or which is very

Par'me-nas, that abides and is perma
ncnt.

Par'thi-a, Par'thi-ans, horsemen.

Pat'a-ra, trod under foot.

Pat'mos, mortal.

Pal'ro-bus, paternal.

Paul, a worker

APPENDIX

Pen'te-cost, the fiftieth, tl.e feast of
weeks.

Per'ga, very earthly.

Per'ga-mos, higlit, elevation.

Per'sis, that cuts, or divides, nail, grif-
fin, or horsemen.

Pe'tcr, a rock, or stone.

Phan-i'el, face or vision of (iod.

i'ha'lec, division.

Pha'ra-oh, that disperses.

Pha'res, division.

Phar'i-sees, separatists.

Phe'be, shining.

Phe-ni'ci-a, land of palm trees, purple.

Phe'ni-ce, red, purple.

Phi-la-del'phi-a, love of a brother.

Phi-le'mon, that kisses.

Phi-le'tus, amiable.

Phil'ip, warlike, a lover of horses.

Phil-ip'pi, warlike, a lover of horses.

Phil-ip'pi-ans, citizens of Philippi.

Phi-lo-lo'gus, a lover of learning.

Phle'goii, zealous.

Phryg'i-a, dry, barren.

Phy-gel'lus, fugitive.

Phy-lac'te-ries, things to be observed,
rolls of parchment.

Pi'late, who is armed with a dart.

Pi-sid'i-a, pitch.

Pol'lux, one of the twins, brother to
Castor.

Pon'ti-us, marine.

Pon'tus, the sea.

Por'ci-us, a lover of pork.

Pre-to'ri-um, the judgment hall.

Pris'ca, ancient.

Pris'cil-la, the same. [choirs.

Pro-cho'rus, he that presides over the

/^tol-e-ma'is, warlike.

Pub'li-us, common.

Pu'dens, shamefaced.

Pu-te'o-li, abounding in wells.

QUAR'TUS, the fourth. [diers.

Qua-ter'ni-ans, four by four, four sol-

RA'CA, shallow brains.

Ra'ehel, a sheep.

Ra'hab, proud.

Ra'ga, a friend.

Ra'ma, elevated, sublime.

Re-bec'ca, fat.

Rem'phan, the name of an idol, which

some think to be Saturn.
Reu'ben, who sees the sun.
Rhe'gi-um, rupture, fracture.
Rhe'sa, will, or course.
Rho'da, a rose.

Rhodes, a rose.
Ro-bo'am, name of a king.
Ro'man, strong, powerful.
Rome, strength, power.
Ru'by, deep red.
Ru'fus, red.
Ruth, filled.

SA'DOC, just.

Sa-bac'tha-ni, thou hast forsaken me,

Sa-ba'oth, hosts.

Sad'du-cees, followers of Sadoc.

Sa'la, mission.

Sal'a-uiis, shaken.

Sa-la'thi-el, I have asked of (iod.

Sa'lem, peace, perfect.

Sa'lim, a fox.

Sal'mon, peaceable.

Sal'mo-ne, peaceable.

Sa'lo-me, [the same.]

Sa-ma'ri-a, his lees, his prison, hi»

throne, his diamond.
Sa-raar'i-tans, citizens of Samaria.
Sa'mos, full of gravel.
Sam-o-thra'cia, peopled by Samians.
Sani'son, the sun. [(jod

Sam'u-el, heard of God, or asked of
Sap-phi'ra, that relates or tells.
Sap'phire, sky blue.
Sa'ra, lady.
Sar'dine, footstep.
Sar'di-us, red colored.
Sar'dis, prince of joy.
Sar'do-nix, color of a man's nail.
Sa-rep'ta, a goldsmith's shop.
Sa'ron, his fields, his song.
Sa'rach, branch, layer, twining.
Saul, demanded.
Sce'va, disposed.
Scyth'i-an, a tanner.
Scy-thop'o-lis, a city founded by Scy

thian.
Se-cuu'dus, the second.
Se-lu'ci-a, shaken by the waves.
Sem, name, renown.
Sem'e-i, hearing.
Ser'gi-us, a Roman name.
Seth, put, or who puts.
She'chem, portion.
Shem, [see Sem.]
Si'don, hunting, fishing, venison.
Si'las, three.
Si-lo'am, sent.
Sim'e-on, that hears.
Si'mon, that hears.
Sin'a-i, a bush, enmity.
jSi'on, noise, tumult.
Smyr'na, myrrh

API'F.NTUX.

SuJ'oin, tlieir secret, their cemeut.

Sol'o-moii, pciiceable.

Sop'a-ter, who defends the father.

Sos-ip'a-ter, [the same.]

Sos'the-nes, saviour.

Spain, rare, precious.

Sta'chys, spike.

Steph'a-nas, a crown.

Ste'phcn, a crowu.

Su-sau'iia, a lily.

Sy'char, a city.

Sy'chein, a place of figs.

Syr'a-cuse, that draws violently.

Syr'i-a, sublime, deceiving.

Syr'i-aus, citizens of Syria. [p'e.

Sy-ro-phe-ui'ci-a, drawn to, red, pur-

Syr'tis, drawn, a quicksand.

Syn'ty-che, that speaks or discourses.

TA-BI'THA, clear sighted.
Tal'ith a Cu'mi, maid arise.
Tar'sus, winged, feathered.
Te'man, the south.
Ter'ti-us, the third.
Ter-tul'lus, a liar.

Tliad'de-us, that praises and confesses.
T/iu'mar. a palm tree.
Tha'ra, confident, bold. [God.

The-oph'i-lus, a friend, or a lover of
Thes-sa-lon-i'ca, victory against the
Thessaloniaus.

Theu'das, a false teacher.

T/ioni'as, a twin.

Thy-u-ti'ra, perfume, sacrifice of labor

Ti-be'ri-as, good vision.

Ti-bc'ri-us, son of Tiber.

Tini'c-ous, honorable.

Ti-mo'tho-us, honor of God.

Ti'nion, honorable.

Ti'tus, honorable.

Tra-cho-ni'tis, rock.

Tro'as, penetrated. [Samos

Tro-gyl'li-um, a city in the isle of

Troph'i-mus, well educated.

Try-phe'na, delicious.

Try-pho'sa, thrice shining.

Tyoh'i-ous, casual, by chance.

Ty-ran'nus, a prince, one who reigns.

Tyre, strength, rock, sharp.

UR'BA-NE, a citizen.

U-ri'as, the Lord is my light, or fire.

ZAB'U-LON, habitation, dwelling.
Zac'che-us, pure, clean, just.
Zach-a-ri'ah, memory of the Lord.
Za'ra, east, brightness.
Zeb'e-dee, abundant portion.
Ze-lo'tes, jealous, full of zeal.
Ze'nas, living.

Zo-ro-ba'bel, a stranger at Babylon,
dispersion of confusion.

T.A.BLE II.

GEOGRAPHICAL INDEX.

The knowledge of geography possessed by the ancients, was confined
chiefly to the middle and south of Europe, the south-western part of A»ia,
and the northern part of Africa.

The geography of the New Testament is limited mostly to the countries
bordering on the Mediterranean sea. This sea is called, in the Old Tcst'imcnt,
llie Great /Sea, and most of the countries mentioned in that portion of the
scriptures, either bordered upon it, or were situated not very far distant.
Some of the most remote were Persia and Media.

At the period of the ministry of our Saviour and of his Apostles, almost
all the countries mentioned in the New Testament, were included in the Ro-
man empire, or were subject to the Romans.

The world, as the word is used in the Now Testament, sometimes means
the whole inhabited world; sometimes it includes only the lloman empire,
and sometimes it is used in a still far more limited sense.

The only si;as which arc spoken of in the New Testament are the sea of
Galilee, which is properly a lake, the Ked Sea, and parts of the Mediterra-
nean tiiia.

The jourueyings of our Saviour, during his ministry, were limited to Pal
estine.

R APPENDIX.

The travels of Paul, in preaching the gospel, were confined chiefly to Pal-
estine, Syria, the countries of Asia Minor ; also, Greece ami Italy.

The country now called Palestine, or the Ifoli/ Land, was anciently styled
the Land of Canaan, afterward the Land of Promise, or the Promised Laiul,
the Land of Israel, and Judea. It was anciently divided into twelve parts
or tribes, named from the sons of Jacob ; afterward into the two kingdoms
of Judah and Israel. At the period of the New Testament history, it was
subject to the Romans, and the part west of the Jordan "^/a" divided into
three provinces — Judea in the south ; Sainaria in the miua''. , 'ad Galilee in
the north.

The countries of Asia Minor, mentioned in the IS'.if Te?'^iiment, were
Mysia, Troas, Bithynia, Ponlus, Asia, Galatia, Phrygia, Ziycc^m\<i, Cappado-
cia, Lycia, Pamphylia, Pisidia, and Cilicia. The Romar.. pr.iconsular prov-
ince of Asia, embraced the western part of Asia Minor, cooiprehending My-
sia, Phrygia, Lydia, and Caria. The seven churches of Asia were all included
in this province.

ABILE'NE, a province of Coelo-Syria, between Libanus aad Anti-Liba-
nus.

Acel'dama, a field, south of Jerusalem.

Acha'ia, a province of Peloponnesus ; also, a province includ'.ng all the
south part of Greece.

Adramyt! tiimi, now Adramiti, a seaport of Asia Minor, in Mys'a, 70 miles
north of Smyrna.

A'dria, a name of the Adriatic sea, or gulf of Venice, so called itiiva the
town of Adria, in Italy.

jEgce'an Sea, now Archipelago, a sea between Greece and Asia li*, inor.

Alexaji'dria, a great city and seaport of Egypt, for a long tim i,he most
commercial city in the world. It was. also, a distinguished seat o learning,
and famous for its library, which was burnt in 638. It is now ia ii state ~of
decay, but contains some remarkable remains of ancient grandeur, ae, Pompey's
Pillar, Cleopatra's Needles, the Cisterns, and Catacorjbs.

Amphip'olis, now Emboli, a city of Macedonia, near the mouth of the
Strymon ; 48 miles east by north oi' Thessalonica.

An'tioch, now Antachia, a city of Syria, on the Orontes, eighteen miles
above its mouth. It was once the chief city of Syria, and famous for its
magnificence, wealth and commerce. It was styled the " Eye of the Eastern
Church;" and here the disciples of Christ were first called Chrijtians.

Antioch, now Akshehr, a town of Asia Minor, in Pisidia ; OPe hundred and
eighty miles west by north of Tarsus.

Antip'atris, a town of Samaria; twenty-five miles W. S. W. of Samaria.

Ap'pii Fo'rum, now Fossa Niioca, a town of Italy; 40 niilf.f. south-east of
Rome.

Appollo'nia, a town of Macedonia ; 30 miles east by south of Thessalon-
ica.

A'rahia, a country in Asia, lying cast of the Red Sea, and sjuth of Pales-
tine and Syria. It was divided into Arabia Felix, or Happy, in the south,
comprising the most fertile part; Arabia Pctrcea, or Stony, in the north-west;
and Arabia Deserta, in the north and north-east, consisting chiefly of barren
deserts and scorching sand.

Areop'agus, or Mar's Hill, a hill in the city of Athens, vhere the supreme
court of justice was held.

Arimathe'a, or Ramah, a town of Judea; 10 miles E. S. E. of Joppa.

Armaged'don, a place in Samaria, east of Cesarea.

A'sia, in the New Testament, sometimes means Asia Minor, and sometimes
only a district in the western part of it, of which Bphesus was the chief city,
but never the continent of Asia.

As'sos, now A%so. a seaport of Asia Minor, in Mysia, 32 miles west oi
Adramyttium.

MM'ENDIX. 9

Ath'fm, capital of Attica, and the most famous citj of (Jroecc. It w:!-
for a 1(1111,' tiiiio (ho most (■(^IcliiMti'ij school in the world for poHtc! Ic.iniing.
arts, and sciiMioes, and gave birth to some of tlip. most oniiiieiit pliilosnidicrs,
poets, and statesmen of antiquity

Allali'ti, now Sa/aha, a seaport of Asia Minor, iu Pamphjlia, on a bay of
the Meditorninoaii ; 20 miles west of Perga.

Azo'liis, or Asshdoil, now EzJoiid. a town of Palestine, in the conntry of
tiie Philistines; 2(1 miles south by west of Joppa.

BAB'YLON, capital of Babylonia, or Chaldea, situated on the Euphra-
tes. It was one of the most renowned cities on the globe. Its walls were CO
miles in circuit, and were reckoned one of the seven wonders of the world.
The ruins of this city are now seen about 60 miles south of Bagdad.

Bere'a, now Veria, a town of Macedonia ; 48 miles south of Thessalonica.

Belhah'ara, a town of Palestine, on the east side of the Jordan.

Beth'any, a town of Judea ; 2 miles east of Jerusalem.

Bellu's'ila, a pool, north of the temple at Jerusalem.

Befh'lchetn, a town of Judea; 6 miles south of Jerusalem. It is memo-
rable on account of being the birth-place of our Saviour. It was styled
Bethlehem of Juihih, or Bclh/rhnti ICphrata, to distinguish it from anotiier
Bethlehem in Zeiulun, near Nazareth. The country to the south of Bethle
hem is called in the New Testament, the hill ciitiiitry of Judea.

Beth'phuje, a village of Judea, im the Mimnt of Olives; 2 miles east of
Jerusalem.

Bethsa'idii. a town of Galilee, on the north-west side of the lake of Gen-
iiesareth, south-west of Capernaum.

Bithyn'ia, a country of Asia Minor, iu the north-west part, bordering ou
the Euxine sea and the Propontis.

CAL'VAllY, a hill on the mirth-west side of Jerusalem, where our Lonl
was crucified.

Ga'iia, a town in Galilee, a few miles north of Nazareth.

Caper'naum, a town of Palestine, iu (Galilee, on the north end of the lake
of Gennesarelh ; GO miles north of Jerusalem. In the vicinity is the mount
on which our Saviour delivered his memorabK; sermon.

Cfippiidii'eiii, a country in the cast part of Asia Minor.

CVsa;-«'<f, a city and seaport of J'alcstine, in Samaria; 25 miles north nf
Joppa. This was the seat of the lloniau governors of Palestine.

Cesure'ii. Philiji'pi, now I'mieas, a town of Palestine, in Galilee; 24 mil(!s
east by south of 'J'yre. This town was first called Laish. afterward Dan. It
was situated on the north border of the land ol' Israel, as Beersheba was on
the south. Hence the phrase to express the limits of the country, " From
Dan to Beershelja."

Ced'njii, or Kid'ron, a rivulet in Judea, jiassing by Jerusalem, an<l flow-
ing into the Dead sea.

Cen'chrea. a seaport in Greece, a little distance from Corinth, being the
eastern port of that city.

Char'raa, Ilar'an, or Charce, now Ueren, a town of Mesopotamia ; 70 miles
from the Euphrates, 150 miles E. N. E. of Antioch.

Chi'os, now Srio, an island in the JR'^cnn sea.

Chora'zin, a town of Palestine, in (ialilee, at the north end of the lake
of Gennesareth ; a little to the east of (Japernaum.

Gili'cia, a country in the south-east part of Asia Minor.

Clau'da, a little island on the south-west side of Crete.

Oni'dus, now CVi'o, a town of Asia Minor, in the south-west corner; 70
miles south of Ephesus.

Colus'se, a town of Asia Minor, in I'hrygia, on the Meander, near Lao-
dicea.

Oj'os, or Cos, now Slaiieliio,tin islanil in the .^gean sea.

Cui'inlh. a city of Greece, in the north part of the I'eloponnesus, on the

10 APPKNDIX.

isihmu- of Coriuth ; 45 miles W. N. W. of Athens. It was celebrated foj
wealth, commerce, arts, auj magnificeuee.

Crete, now Candia, the largest of the Grecian islands, situated to the south
of the ^gean sea.

Cy'pru», a large and fertile island in the eastern part of the Mediterra-
nean.

Cyre'ne, now Curen, a city and seaport of Africa, in Lybia, on the Med'i-
terranean.

DALMANU'THA, a town of Palestine, on the south-east part of the
lake of Gennesareth.

Dalma'tia, the southern part of Illyricum, on the east side of the Adriatic
sea.

Damas'cus, a city of Syria, 50 miles from the Mediterranean, and 120 N.
N. E. of Jerusalem. It is one of the most ancient cities it the world, famous
both in sacred and profane history. It is now populous and commercial.

Bead Sea, Sea vf Sodom, Salt Sea, or Lake AspluMites, a salt lake in
Palestine, 70 miles long, and 10 or 15 broad. It occupies the spot where the
cities of Sodom and Gomorrah are supposed to have stood. The water is
clear and limpid, but very salt and bitter, and of greater specific gravity than
that of any other lake that is known.

Decap'olis, a district of country in Palestine, comprising ten cities, lying
chiefly to the east of the Jordan and the lake of Gennesareth.

Der'he, a town of Asia Minor, in Lycaouia ; forty miles south of Iconium.

E'GYPT, a country in the north-east part of Africa, watered by the Nile,
and celebrated as the cradle of the sciences.

17 lam, an ancient name of Persia.

Em'maus, a town of Judea; 7 miles from Jerusalem. Here our Saviour
appeared to his disciples, after his resurrection. There were two other places
of the same name ; one 22 miles north-west of Jerusalem ; the other near the
south end of the lake of Gennesareth.

Nnon, a town of Palestine, on the west side of the Jordan, near Salim.

Eph'esus, a city of Asia Minor, capital of the province of Asia, on tht
Cayster ; 35 miles south by east of Smyrna. It was one of the most splendicJ
cities in the world, and had a celebrated temple of Diana, which was ac
counted one of the seven wonders of the world.

E'pliraim, a town of Palestine, in the country belonging to the tribe of
Ephraim ; 8 miles north-east of Jerusalem.

Epi'rus, a country in the north-west part of Greece.

Ethio'pia, a country in Africa, lying south of Egypt, now consisting of
Nubia, Abyssinia, etc.

Euphra'tes, one of the largest and most celebrated rivers of Asia. It
rises in the mountains of Armenia. And after a course of 1500 miles, flows
into the Persian Gulf.

FAIR HA'VENS, a seaport on the east end of Crete.

GAD'ARA, a town of Palestine, to the east of the lake of Gennesareth.

Gala'tia, a country of Asia Minor, north of Phrygia.

Gal'ilee, the northern division of Palestine, divided into Upper and Lower.
Upper Galilee, the northern part, was called Galilee of the Gentiles.

Ga'za, a town of Palestine, in the country of the Philistines; 44 miles
south-west of Jerusalem.

Gennes'areth, Lake of, or Sea of Galilee, or Sea of Tiberias, a lake in
Palestine ; 50 miles north of Jerusalem. It is 17 miles long and 6 broad. It
is a beautiful lake, surrounded by fine scenery, and was much frequented by
our Saviour and his disciples.

Gergese'nes, a people so called from Gergesa, a town situated to the east
of the lake of Gennesareth.

Gethsem'ane, a village and garden on the east Bide of Jerusalem, between
Mount Olivet and the brook Cedron

APPKNDIX. 11

(jul'yutha, a part of Calvary where our Saviour was crucified.

(lomo/riih, iiue uf tlic five cities wliieh wore situated ou liu! [ilaiu nl'
.SiHlum, and were destroyed by fire from heaven.

Greece, a country comprising tlie south-east part of Europe, and cele
brated fur arts and sciences. The Kumaus divided Ureecc into two parts, Mac-
edonia in the north, comprehending Macedonia, Epirus, and Thessaly; aad
Achaia in the south, comprising (ireecc Proper, and the Pelnponnesus. The
Streets established various colonies in Asia Minor, the inhabitants of which
ipoke the Greek language, and were also called Greeks.

HIERAP'OLIS, a town of Asia Minor, in Phrygia, ou the Meander, near
Colosse.

ICO'NIUM, a city of Asia Minor, capital of Lycaonia ; 150 miles W. N.
W. of Tarsus.

Idume'a, a country lying in the north of Arabia, and south of Judea.

illyr'icum, a country lying on the east side of the Adriatic sea, north of
Epirus.

Ifaly, a country of Europe, comprising a peninsula, in a form resembling
that of a boot.

JER'ICHO, a city of Judea ; 5 miles west of the river Jordan, and 17
miles E. N. E. of Jerusalem. It was noted for palm trees, and was once a
large city, but now a meau village.

Jerusalem, a celebrated city of Asia, capital of ancient Judea, and of mod-
ern Palestine; 34 miles E. S. E. of Joppa. It is memorable for its ancient
temple, for the death and resurrection of our Saviour, and for its signal de-
struction by Titus, the Kunian emperor. It is built on four hills — Zion, or
Sion, Moriali, Acra, and Bezela. The name Zion is often applied to the whole
city. The modern city is built on Mount Moriah, and is chiefly noted for
pilgrimage. It contains about 20,0110 inhabitants.

Jew'ry, another name for Judea.

Jop'pu, uow Jaffa, & seaport of Judea; 3-1 miles \V. N. W. of Jerusalem,
[t is noted as the port of Jerusalem.

Jordan, a river of Palestine, the ouly considerable one in the country
It rises in Mount Hermon, passes through lakes Merom and Oennesareth, and
at^er a course of 150 miles, flows into the Dead sea. ''The roiiiilry heyuiid the
Jordan" comprised Perea, Batanea, Tiachonitis, Iturea, Galaaditis, Gaulonitis.
and Decapolis.

Jude'u, the south part of Palestine, ofteu a])i)lied to the whole country.

LAODICE'A, now Eslciliissar, -,1 town of Asia Minor, in Phrygia; 120
miles east by south of Smyrna.

Laie'a, a town near the east end of Crete.

Lib'ya, a country of Africa, to the west of Egypt.

Lycao nia, a country of Asia Minor, west of Cappadocia.

Lyc'ia, a country of Asia Minor, near the south-west corner, on the Jledi
•erranean.

Lyd'da, or Lod, or JJiospolis, a town of Judea; 12 miles east of Joppa.

Jjys'tra, a town of Asia Minor; 38 miles south of Iconium.

MACEDO'NIA, a country in the north of Greece. The Roman province
of Macedonia included Macedonia Proper, Epirus, and Thessaly.

Maj'dala, a town of Palestine, at the south end of the lake of Gennesa-
reth.

Me'dia, a country of Asia, lying north of Persia, and south of the Cas-
pian sea.

Mel'iln, an island on which Paul was shipwrecked, generally suppcjsed to
be Malta, south of Sicily ; but by some supposed to correspond to Mileda, in
the Adriatic.

Mrsojiola'tnia, a country of Asia, between the rivers Euphrates and Tigria

Mite'liis, a city and seaport of Asia Minor; 35 miles soulli of Eph (sus
It was ancii'iillv faiiimis \'nr lis weallli and commerce.

12 APPENDIX.

Mile'tum, a town in Crete.

MUylfi'ne, a town in Lesbos, an island on the coast of Asia Minor, north-
west of Smyrna.

My'ra, a city of Asia Minor, capital of Lycia; forty miles E. N. E. of
Patara.

Mys'ia, a country comprehending the north-west part of Asia Minor.

NA'IN, a town of Galilee, 8 miles south-east of Nazareth.

Naz'areth^ a town of Galilee, 50 miles north of Jerusalem. It is memo-
rable for having been the residence of our Saviour for about thirty years. Il
contains 2000 or 3000 inhabitants, and is frequently visited by pilgrims, who
are conducted to many places that are reputed holy.

Neap'oUs, now Cavala, a town of Macedonia, south-east of Philippi.

Neph'thali, or Neph'laUm, Land of, a district in the north part of Galilee.

Nicop'olis, now Prcvesa, a town of Epirus ; north-west of Actium.

Nin'eveh, a city and capital of Assyria, on the Tigris. In ancient times
it was one of the largest cities in the world. Some remains of it are now seen
on the Tigris, opposite to Mosul

OL'IVES, Mount of, or Olivet, a mountain of Judea, to the east of Jeru-
salem, from which it was separated by the brook Cedron.

PAMPH YL'IA, a country of Asia Minor, bordering on the Mediterranean.

Paphlago' Ilia, a country of Asia Minor, bordering on the Euxine sea.

Pa'phos, a town of Cyprus, at the west end.

Par'thia, a country of Asia, east of Media.

Paiara, a seaport of Asia Minor, in Lycia; 160 miles south-east of Eph-
esus.

Patfmos, now Patiiio, or Palmosa, a small rocky island in the ^gean sea ;
16 miles south-west of Samos. A grotto in a rock, now converted into a
monastery, called the Monastery of the Apocalypse, or of John, is pointed
out as the spot where that Apostle wrote the book of Kevelation.

Per'ga, now Karahissan, a city of Asia Minor, capital of Pamphylia ; 90
miles south-west of Iconium.

Per'gamos, now Pergamo, a city of Asia Minor, in Mysia, on the Caicus ;
50 miles north of Smyrna. It was once a large city, the capital of a king-
dom, and had a famous library. It now contains about 5000 inhabitants.

Pcr'sia, a great empire of Asia, east of the Tigris.

Phceiii'ce, or Phcuni'cia, a country in the north of Palestine, on the Medi-
terranean, containing the cities of Tyre and Sidon.

Phce'nix, or Phe'nice, a town in the south-west part of Crete.

Philadelphia, now AUahshehr, a city of Asia Minor, in Lydia, on the
Hermus ; 65 miles east of Smyrna. It was once a large city ; but now con-
tains only about 3000 inhabitants.

Pkilip'pi, now Datos, a city of Macedonia ; 70 miles E. N. E. of Thessa-
lonica. It was once a large city ; now a mean village.

Phryg'ia, a country in the central part of Asia Minor.

Pisid'ia, a country of Asia Minor, south of Phrjgia.

Pon'tus, a country comprehending the north-east part of Asia Minor, and
bordering on the Euxine sea.

Plolema'is, now Acre, a seaport of Palestine ; 24 miles south of Tyre. It
is famous for its siege by the crusaders. It is now the principal port of Pal-
estine, and contains about 10,000 inhabitants.

Pute'oli, now Pozzuolu, a town of Italy ; 6 miles west of Naples.

RA'MA, a town of Judea, between Bethlehem and Jerusalem ; also, an-
other a few miles north of Jerusalem.

Red Sea, or Arabian Gulf, a gulf about 1400 miles long, dividing Ara
bia from the opposite ooast of Africa.

Rlie'gium, now Reggio, a seaport at the southern point of Italy, on tht
btrait of Messina.

Rhodes, an island, near the south-west corner of Asia Minor, cplebratcd

AIM KNIUX. 13

iu aucieul history for comraeroc, nrnl for a colossal statue, which was reck-
Dued one of the seven wonders of llie world.

Rome, a city of Italy, on the Tiber, 12 miles from the sea. It was built
on seven hills, was the capital of the Roman empire, the mistress of the world,
and the seat of arts and arms. It has long been tiic residence of the Pope,
and the seat of ecclesiastical power. It contains St. Peter's church, the most
magnificent edifice in the world, and has many monuments of its ancient
grandeur. Though greatly reduced, it nevertheless contains about 136,000
inhabitants.

SAL'AMIS, a town on the south-east part of Cyprus.

Sa'liin, a town of Samaria; 40 miles north by oast of Jerusalem.

Sahno'ne, a promontorj' near the east end of Crete.

Sama'ria, the middle division of Palestine, bounded north by Galilee, east
by the Jordan, south by Judea, and west by the Mediterranean.

Sama'ria, now Sebaste, the capital of the kingdom of Israel, and of the
province of Samaria; 36 miles north of Jerusalem.

Sa'mos, a fertile island in the JEgeau sea, separated from Asia Minor by
a narrow strait.

Samolhni're, or Samotlini'cia, now Somotraki, a small island in the north
part of the yEgean sea.

Sar'dis, now Sart, a city of Asia Minor, capital of Lydia, on the Pacto-
lus ; 30 miles E. N. E. of Smyrna. It was once a splendid city, but now a
mean village.

Sare.p'ta, or Sarephath, now Sar/end, a city of Phoenicia : 8 miles north
of Sidon.

Sa'roii, or Sha'roii, a town of Samaria, to the north of Lydda, and south
of Antipatris.

Selu'cea, a seaport of Syria ; 12 miles west of Antioch.

She'ba, a country bordering on the lied sea, supposed by some to cor-
respond to .1 part of Arabia ; by others, to a part of Abyssinia.

Si'don, or Zidon, now Saida, a seaport oi Pliuenicia ; 20 miles north of
Tyre, and 55 west of Damascus. It was once a great commercial city, but is
now reduced to a meanly built town ; j'ct is the port of Damascus, and has
considerable trade.

Sil'uam, a fountain and tower near the walls of Jerusalem.

Si'nai, a mountain of Arabia, iu the midst of a desert, between the two
northern arms of the Red sea. It is composed of red granite, in which steps
have been cut, in order to facilitate the ascent. Immediately to the west of
Sinai, is Mount Horeb, wliitdi is a summit of the same range.

Si'on, or Zi'on. [See Jerusalem.]

Smi/r'na, a city and seaport of Asia Minor, iu Ionia ; 35 miles north by
west of E]ihcsus. It was anciently large and powerful, and is now the most
populous and commercial city in Asia Minor.

Sod'om, one of the cities which were destroyed by fire from heaven, and
which stood in the situation now occupied by the Dead sea.

Spain, a country in the south-west of Europe.

Syr'arnsi', once a rich and populous city, on the south-east part of the
island of Sicily.

Sy'char, called also Si/rhmi, and Sherhnn, now Najudusc, a city of Sama-
ria, between Mounts Ebal and Gerizim ; 24 miles north ol' Jerusalem. Throe
miles from Sychar was Jacob's Well^ memorable for our Saviour's conversa-
tion with the woman of Samaria. On Mount Gerizim was the temple of the
Samaritans.

Sy/'u, a country of Asia, extending from .\sia Minor and the Mediterra-
nean on the west, to the Euphrates on the east, and in its most extensive
sense, including Palestine.

Syro jihiii'cia, that p:n t of Phoenicia which bordered on Syria.

:jo

14 Ai'PKNrnx.

TA'BOR, a conical mountain in Palestine, to the west of the lake of Geu
nesaretli, supposed to have been the scene of the transfiguration.

Tar'sus, a city of Asia IMinor, capital of Cilicia. 100 miles north-west of
Antioch. It was anciently large and splendid, distinguished in the arts and
sciences, but now decayed.

Tlicsmlon'ica, now Saloni'ki, a city and seaport of Macedonia, both in an-
cient and modern times large and commercial. Tt is situated on a gulf, about
200 miles north of Athens.

Three Tav'erns, a place in Italy, about 30 miles south by east of Rome.

Thyaty'ra, now Aklihar, a town of Asia Minor, on the borders of Mysia
and Lydia ; 40 miles north-east of Smyrna.

Tihe'rias, now Taharia^ a town of Palestine, capital of Galilee, on the
west side of the lake of Gennesareth or sea of Tiberias, 58 miles north of
Jerusalem. It has long been a place of note among the Jews, and is one of
the four holy cities of the Talmud, the other three being Safad, Jerusalem,
and Hebron.

Trachoni'tis, a district in the north-east part of Palestine.

Tro'as, a district in the north-west corner of Asia Minor.

TrogyVlium, a town on the west coast of Asia Minor, a little to the south-
east of the island of Samos.

Tyre, now Sur, a city and seaport of Phoenicia; 20 miles south of Sidon.
It is a very ancient city, in early ages celebrated for commerce. It is now a
mean fishing town.

WIL'DERNESS, or Desert of Judca, an extensive desert, extending from
the neighborhood of Jericho to the south, along the west side of the Dead sea

ZAB'ULON, Trihe of, a district of Palestine, on the west side of the lak»
of Gennesareth.

APPENDIX.

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Ifi APPENDIX.

REMARKS ON THE PRECEDING TABLE.

Mdch difficulty is found in ascertaining with chronological accuracy, the.
dates of the several bonks of the New Institatioii. After much investigation,
and a patient examination of numerous documents, we resolved to lay before
our readers the result of the inquiries of the most distinguished chronologista
and writers on this subject, in parallel columns. On weighing the arguments
of the most laborious writers, and prying into the most authentic records of
antiquity, we have fixed upon the dates in the last column.

The fact that our Lord was born on the 4th year before the vulgar era,
called Anno Domini^ thus making (for example) the 42d year from his oirth
to correspond with the 38th of the common era — has contributed something
to perplex the mind of the most diligent inquirer, in deciding on ancient doc-
uments, the precise time when certain incidents transpired. Add to this, that
tlie times in which ceitain books appeared in certain countries, and the age
of certain copies and versions differing materially, have contributed to involve
the subject in still more perplexing intricacy. Miitthew, for example, is said
to have written his testimony in Hebrew, in the year 38, and it is said to have
been translated into Greek, A. D. 6L Now some contend for the Greek as
the original, and some for the Hebrew, each giving to Matthew's testimony
the antiquity of the original which he adopts. Some, like Michaelis, suppose
both dates to be correct; and while they date the Greek original in 61, allow
the existence of the Hebrew in 38 or 41. So perplexed was the last great
biblical critic in settling the dates of some of these books, that he could not
decide between the rival claims of some chrouologists concerning the auto-
graphs'of some of the books; these we have marked thus (0())iu the column
devoted to his researches. The dates we have selected, will, we presume, best
accord with the contents of the book itself, and with the most valuable docu-
ments and researches of chronologists. Upon the whole, the reader will per-
ceive a very great coincidence in the dates of most of the books, and in some
of them perfect unanimity.

TABLE IV.

UHRONOLOGICAL INDEX.

Containing a variety of events, political and religions, connected with the Chris-
tian History, from, the nativity of Jesus to the death of the Apostle John

Note. — Our Lord and Saviour Jesus Christ was born four years before
the commencement of the common era, or Anno Domini.

A. c. A. i>.

1 The circumcision of Jesus Christ. Antipater returns from Rome, 'A
is accused and convicted of a design to poison Herod. Wise men
come to worship Jesus Christ. Purification of the \'irgiu Mary.
Jesus presented in the temple, forty days after his birth. Flight
into Egypt. M issacro of the innocents at Bethlehem. Antipater
put to death by order of Herod. Herod dies five days after Antip-
ater. Archelaus appointed king of Judea by the will of Herod.
Return of Jesus Christ out of Egypt ; he goes to dwell at Nazaretb
Archelaus goes to Rome to procure of Augustus the confirmatior

A. 0.

Al'l'KNIHX. 17

A. D

of Herod's will iu bis favor. The Jews revolt ; Varus keeps them
in their duty. Arohclaus obtains part of his father's dominions,
with the title of tetrarcb and returns to Judea. An impostor as-
sumes the character cjf Alexander, son of Herod and Mariumue.

2 Aribelaus takes tlie high priesthood from Joazar, and gives it to
Eleazer. A. D.

4 The vulgar Era, or Anno Domini; the fourth year of Jesus 1
Christ, the first of which was but eight days.

9 Archelaus banished to Vienne in Gaul. 6

10 The enrollment, or taxation made by Cyrenius in Syria. This was 7
his second enrollment. Revolt of Judas the Gaulonite, chief of the
Herodians.

12 Jesus Christ, at twelve years old, goes into the temple at Jerusa- 9
lem ; continues there three days unknown to his parents.

13 Marcus Anibivius governor of Judea. 10
17 Death of the Emperor Augustus ; who reigned fifty-seven years, 14

five months, and four days. Tiberius succeeds him ; and reigns
twenty-two years, six months, and twenty-eight days.
23 Tiberius expels from Italy all who profess the Jewish religion, or 20
Egyptian superstitions.

31 Pilate sent governor into Judea. He attempts to bring the Ro- 28
man colors and ensigns into Jerusalem, but is opposed by the Jews.

32 John the Baptist begins to preach. 29

33 Jesus Christ baptized by John the Baptist. Jesus goes into the 30
desert. After forty days Jesus returns to John ; he calls Andrew,
Simon, Philip, and Nathanael. The marriage of Cana, where Jesus
changes water into wine. Jesus comes to Capernaum ; thence to
Jerusalem, where he celebrates the first passover after his baptism,
this year. Nicodemus comes to Jesus by night. Jesus goes to the
banks of Jordan, where he baptizes. Herod Antipas marries Hero-
dias, his brother Philip's wife, he being yet alive. John the Bap-
tist declares vehemently against this marriage ; he is put in prison.
Jesus withdraws into Galilee ; converts the Samaritan woman, and
several Samaritans. Preaches at Nazareth, and leaves this city to
dwell iu Capernaum. Calling of Simon, Andrew, James, and John.
Jesus works several miracles. Matthew called.

34 The second passover of the Saviour's public ministry. Jesus 31
heals one sick of the palsy on the Sabbath day. The Jews resolve

to put Jesus to death. Our Saviour's sermon on the mount. John
the Baptist in prison, sends a deputation to Christ, to inquire if he
were the Messiah.

35 Missions of the Apostles into several parts of Judea. John the 32
Baptist slain by order of Herod, at the instigation of Herodias, in

the seventeentii year of Tiberius. Jesus Christ feeds five thou.sand
men with five loaves and two fishes. Jesus Christ's third passover
after his baptism. He passes through Judea and Galilee, teaching
and doing miracles. Transfiguration of Jesus Christ. Mission of the
seventy-two disciples. Jesus goes to Jerusalem at the feast of Pente-
cost. His relations would liave him go to the feast of tabernacles:
he tells them his iiour is not yet come; however, lie gtes thither
about tiie middle ol' the feast.

36 At the beginning of the thirty-sixth year ol' Jesus Christ, Laza- 33
rus falls sick and dies; Jesus comes from beyond Jordan, and raises
him to life again. Jesus retires to Ejihraiin, on the Jordan, to avoid

the snares and malice of the Jews at .lerusalem. lie comes to Je-
rn.^.ilem In lie priscnt at his loiJinii and i,.\ST passover. Institutes
the Lord s supjier; i.s betrayed luni ( i mitii d. His resurrection and

18 APPKNDIX.

A. C. A. D

appearance to many. Ascension into heaven, and the miraculous ef-
fusion of the Holy Spirit.

87. Seven deacons chosen. Stephen martyred. Saul persecutes the 34
church. James the Less located in Jerusalem. Philip the Deacon
baptizes the Eunuch of Queen Candace. The dispersion of the
Apostles from Jerusalem.

38 The conversion of Saul. 35

40 Pilate ordered into Italy. Tiberius dies ; Caius Caligula sue- 37
ceeds.

41 Paul escapes from Damascus by being let down in a basket. He 38
comes to Jerusalem ; is introduced to the Apostles and disciples ;
and goes to Tarsus, in Cilicia, his own country. Caligula gives
Agrippa the tetrarchy of his uncle Philip. Pilate kills himself.
Peter preaches to the Gentiles.

42 Herod the tetrarch goes to Rome, in hopes of obtaining some 39
favor from the emperor ; but Caligula, being prepossessed by Agrip-
pa, banishes him to Lyons.

43 Caligula orders Petronius to place his statue in the temple of Je- 40
rusalem. The Jews obtain some delay from Petronius. Agrippa
endeavors to divert the emperor from this design, and at length ob-
tains as a great favor that this statue should not be set up.

44 Philo, the Jew, goes with a deputation from the Jews at Alexan- 41
dria, to Caligula. Philo obtains an audience of the emperor, at the
hazard of his life. The Jews quit Babylon, and retire to Seleucia.
Caius Caligula dies ; Claudius succeeds him. Agrippa persuades
him to accept the empire offered by the army. Claudius adds Ju-
dea and Samaria to Agrippa's dominions. Agrippa returns to Ju-
dea ; takes the high priesthood from Theophilus, son of Ananus,
and gives it to Simon Cantharus ; soon after, he takes this dignity
from Cantharus and gives it to Matthias.

45 Saul preaches at Autioch. 42

46 Agrippa deprives the high priest Matthias of the priesthood, and 43
bestows it on Elioneus, son of Citheus.

47 Causes James the Great to be seized, and beheads him. Impris- 44
ons Peter, who is liberated by an angel. Some time afterward,
Agrippa, at Gesarea, receives a sudden stroke from heaven, and dies

in great misery. Paul and Barnabas go to Jerusalem with the con-
tributions of the believers at Antioch. At their return to Antioch,
thechurch sends them forth to preach to the Gentiles.

48 Cuspius Fadus sent into Judea as governor. A great famine in 45
Judea. Paul and Barnabas go to Cyprus ; thence to Pamphylia,
Pisidia, and Lycaonia. At Lystra, the people prepare sacrifices to
them as gods.

49 They return to Autioch. Cuspius Fadus recalled ; the govern- 46
ment of Judea given to Tiberius Alexander.

51 Herod, king of Chalci.s, takes the pontificate from Joseph, son of 48
Camides ; gives it to Ananias, son of Nebedeus. Herod, king of
Chalcis, dies. Ventidius Cumanus made governor of Judea, in
place of Tiberius Alexander.

52 Troubles in Juii,' 1 under the government of Cumanus. Judaiz- 49
ing Christi^ins ojil. '.:c the law on the converted Gentiles. The
council of Jerusnlci determines that the converted Gentiles should

not be obliged to o mve the legal ceremonies. Peter conies to
Antioch, and is rcjiroved by Paul.

53 Paul and Harn.ibas part on account ol' .1 dim Mark. Timothy ad- 50
heres to Paul, and receives circunici.--iuii. laikc at this time witii

ArPKNDIX. I?

A. 0. A. D.

Paul. Paul passes out of Asia iuto Macedonia. Paul comes to
Athens.
54 From Athens goes to Corinth. The Jews expelled from Rome 51
under the reign of Claudius. Felix sent governor into Judca, in-
stead of Cumanjs.

56 Paul leaves Corinth, after a stay of eighteen months ; takes ship 53
to go to Jerusalem ; visits Ephesus in his way. ApoUos arrives at
Ephesus : preaches Jesus Christ.

57 Paul, having finished his devotions at Jerusalem, goes to Antioeh. 51
Passes into Galatia and Phrygia, and returns to Ephesus, where he
continues three years. Claudius, the emperor, dies, being poisoned

by Agrippina. Nero succeeds him.

59 Paul forced to leave Ephesus, on account of the uproar raised 56
against him by Demetrius the silversmith. He goes iuto Mace-
donia.

61 Paul goes into Judea to carry contributions. Is seized in the 58
temple of Jerusalem. Is sent prisoner to Cesarea. Ishmael, son
of Tabei, made high priest instead of Ananias. Disturbances be-
tween the Jews of Cesarea and the other inhabitants.

63 Poreius Festus made governor of Judea in the room of Felix. 60
Paul appeals to the emperor. He is put on shipboard, and sent to
Rome. Paul shipwrecked at Malta.

64 He arr ves at Rome, and continues there a prisoner two years. 61
The Jews build a wall, which hinders Agrippa from looking within

the temple. Ishmael the high priest deposed. Joseph, surnamed
Cabei, is put in his place.

65 Martyrdom of James the Less, in the city of Jerusalem. 62

66 Peter arrives at Rome. Albinus, successor of Felix, arrives in 63
Judea.

67 Paul comes out of Italy into Judea ; visits the churches in Crete, 64
Ephesus, Macedonia, aud Greece. Agrippa takes the high priest-
hood from Jesus, son of Gamaliel; gives it to Matthias, son of The-
ophilus. Gessius Florus made governor of Judea, in place of Al-
binus. Nero sets fire to the city of Rome ; throws the blame on the
Christians, several of whom are put to death.

68 Several prodigies at Jerusalem, this year, during the passover. 65
Paul goes to Rome the last time ; is there put into prison ; also,
Peter.

69 The martyrdom of Paul and Peter at Rome. Cestius Gallus, gov- 66
ernor of Syria, comes to Jerusalem ; enumerates the Jews at the
passover. Disturbances at Cesarea, aud at Jerusalem. Florus puts
several Jews to death. The Jews rise, aud kill the Roman garri-
son at Jerusalem. A massacre of the Jews at Cesarea and Pales-
tine. All the Jews of Scythopolis slain in one night. Cestius,
governor of Syria, comes info Judea. He besieges the temple of
Jerusalem; retires; is defeated by the Jews. The Ciiristians of
Jerusalem, seeing a war about to break out, retire to Pella, in the
kingdom of Agrippa, beyond Jordan. Vespasian ap]ioiiited by
Nero for the Jewish war. Joscphus made governor of Galilee.
Vespasian sends his son Titus to Alexandria ; comes himself to An-
tioch, and forms a numerous army.

70 Vespasian etiters Judca ; subdues Galilee. Joscphus besieged in 67
Jotapata. Jotapata taken ; Joscphus surrenders to Vespasian. Ti-
berius .ind Tarichea, which had revolted against Agrippa, reduced

to obedience, by V'espasian. Divisions in Jerusalem. The Zealots
«cize the temple, and commit violences in Jerusalem. Tliey depose
Theiiphilus from being high priest, and put Phannias in his place.

Ai'PENLllX,

L. C,

A. D

100

The Zealots send fur the Idumeans to succor Jerusalem. They slay
Anaims, Jesus, son of Ganuila, and Zacharias, son of Baruch. The
Idumeans retire from Jerusalem.

Nero, the emperor, dies; Galba succeeds him. Vespasian takes
all the places of strength in Judea about Jerusalem. Simon, son
of Gioras, ravap;es Judea and the south of Idumea.

Galba dies ; Otho declared emperor. Otho dies ; Vitellius pro-
claimed emperor. Vespasian declared emperor by his army ; is ac-
knowledged all over the East. Josephus set at liberty. John, of
Giscala heads the Zealots. Eleazer, son of Simon, forms a third
party ; makes himself master of the inner temple, or the court of
the priests.

Titus marches against Jerusalem, to besiege it. Comes down be-
fore Jerusalem some days before the passover. The factions unite
at first against the Romans, but afterward divide again. The Ro-
mans take the first inolosure of Jerusalem ; then tlie second ; they
make a wall all round the city, which is reduced to distress by fam-
ine. July 17, the perpetual sacrifice ceases in the temple. The
Romans become masters of the court of the Gentiles, and set fire
to the galleries. A Roman soldier sets the temple on fire, notwith-
standing Titus commands the contrary. The Romans, being now
masters of the city and temjjle, offer sacrifices to their gods. The
last inclosure of the city taken. John, of Giscala, and Simon, son
of Gioras, conceal themselves in the common sewers.

Titus demolishes the temple to its very foundation. He also de-
molishes the city, reserving the towers of Hippicos, Phazael, and
Mariamne. Titus returns to Rome with his father Vespasian ; they
triumph over Judea.

On the death of Vespasian, Domitian is declared emperor.

John banished to Patmos.

Domitian dies ; Nerva declared emperor.

John liberated from exile.

80
95
96
97

TABLE V.

OP TIME.

.,. A i_-L f March.

Misan, or Ahib ■{ . -i

' i April.

2Jair,orZif ^if'

.J a- ("May.

3 Sivan < -, '

1 Jun;.

, mu 1 June.

4 Thammuz \ ■, ,

J July.

5 Ab /July.

I August.

,. ,,, , (August.

*• J^^'"^ {September.

7 Tizri, orEthaDim...j^^P^!™'"'"^-

' I October.

8 Marchesuan, or Bui. •< »t i_'

' iJNovember.

„ ni,. , ' ( November

9 Cnislen i. T^ i

I December.

10 Thebeth I December.

( January.

11 Shebath (January.

j rebruary.

io A J ( February

12 Adar \ -^ , '

( March.

13 Veadar, intercalary.

Al'I'KNDIX. 21

DAYS OP THE WEEK.

First day of the week Sunday.

Second day Monday.

'I' 1 1 i id d ay Tu esday.

I'Nuirth day Wednesday

Fifth day Thursday.

Sixth day Friday.

Seventh day, or Sabbath Saturday.

HOURS OF THE DAY.

The day, reekoning from sunrise, and the night from sunset, were each di-
vided into 12 equal parts, called the 1st, 2d, 3d, 4th, etc., hour.

WATCHES.

The first watch — From sunset to the third hour of the night.
The second, or middle watch — From the third hour to the sixth.
The third watch, or cock crowing — From the sixth to the ninth.
The fourth, or morning watch — From the ninth hour to sunrise.

TABLE VI.

MEASURES OF LENGTH.

Inch Measure. Foot Jfsa^

A cubit is equal to 21.888 = 1.824

A span the longer, equal to half a cubit 10.944 = .912

Span the less, equal to one-third of a cubit 7.296 = .608

A hand's breadth, equal to one-sixth of a cubit 3.684 = .304

A finger's breadth, equal to one-twenty-fourth of a cubit. .912 = .076

Measures of many cubits length are e.xpressed only in foot measure.

Ftti Dec.

A fathom, equal to 4 cubits = 7.296

Ezekiel's reed 6 cubits = 10.944

Schccrius, the Egyptian line for land measure, which we

think the Scripture u.ses to divide inheritances. Fsalm

xvi. G, and Ixxviii, 55. They used difi'ercut lengths, but cuisiTts.

the shortcut and most useful was 80 = 145.92

Herodotus mentions a schoonus just 300 times as long: I judge that all the

greater were made in proportion to the least :

The mile, equal to 4000 cubits = 7296 feel.

Stadium, one-tenth of their mile 400 cubits = 729.6

Parasang, three of their miles 12000 cubits = 4 Fnylish

miles, and 580 feet.

22 APPENDIX,

TABLE VII.

MEASURES OF CAPACITY.

Win* Oal. PivU. Inch So,

Epha, or bath 7 4 15

Chomer, homer in our translation 75 5 7

Seali, one-third of an epha 2 4 3

Hin, equal to one-sixth of an epha 12 1

Omer, one-tenth of an epha 0 6 0.5

Cab, one-eighteenth of an epha 0 3 10

Log, one-seventy-second of an epha 0 0 1-2 10

Metretes of Syria, (John ii. 6,) equal to Cong. Rom. 0 7 1-8 0

Cotyla, Eastern, oue-huiiJredth of an epha 0 0 1-2 3

This cotyla contains just ten ourfces, Avordupois, of rain water; omer, 100;
epha, 1000; chomer, 10,000; so by these weights all these measures of
capacity may be expeditiously recovered very near exactness.
Core, a dry measure, containing 8^ bushels. Luke xvi. 7.

Choeuix, a Grecian measure 1^ pint, daily allowance of corn for a man; a de-
narius was his wages.

TABLE VIII.

PRECIOUS STONES MENTIONED IN THE APOSTOLIC WRITINGS.

A'methyst — a stone of a violet color, bordering on purple, composed of a
strong blue and a deep red. Amethyst is a Greek term, and this stone, being
imagined to prevent inebriation, received its name from a word of that
meaning.

Ber'yl — a pellucid gem, of a bluish green color, found in the East Indies,
and in the gold mines of Peru. Mr. Parkhust derives it from the Hebrew
word larshish — from tar, to go round; and shish, bright in color.

Chalced'ony — a precious stone, variegated with divers colors, in the form
of clouds. There are four species of this stone: 1st. a bluish white; 2d. a
dull, milky veined; 3d. a brownish black; 4th. yellow and red, found only
in the East Indies.

Chrys'olite. — The import of this term would make it the golden stone. It
is a gem of a yellowish green color, and now ranks among the Topazes. It
is very transparent.

Chrysop'rasus differs only from the Chrysolite in having a bluish hue. It
is a variety of the Chrysolite, of a green color, with a golden brightness. It
is sometimes called the yellowish green and cloudy Topaz.

Crys'tal — a very bright, transparent stone, of a watery color, exceedingly
clear.

Di'amond — the hardest and most valuable of all precious stones ; some-
times called Adamant. It Ls one of the most inflammable substances in na-
ture, being pure carbon.

Em'erald — the same with the ancient Smaragdus ; one of the most beau-
tiful of gems, of a bright green color, without any mixture. The true Ori-
ental Emerald is very rare, and now only found in the kingdom of Cambay.

Ja'cinlh — a gem of a deep reddish yellow.

Jasper — a precious stone, variegated with divers colors, and of a very
li;inl <iu;ilitv; some liavc been found of a 'Jca-green color.

AI'I'K.NDIX.

Onyx — a species of the Chaleedouy. It is a kind of agate*- of a whitisb
black color. Some call it a Sardonyx.

Ru'hy — a red purple stoue, very hard and rare.

Sap'phire — a precious stone, of a very beautiful pure blue, second only to
the Diamond in hardness, luster, and value. It is of a different species,
sometiMies blue, red, and yellow combined.

Sar'diiis — a gem of a reddish color, approaching a white. The best come
from Babylon, and are of a blood red color.

Sar'donyx — resembling both the Sardius and the Onyx.
Topaz — a yellow gem ; or, as some describe it, of a pale, dead green ; con-
sidered by mineralogists, a species of the Sapphire.

The names of the Twelve Patriarchs were engraven upon twelve gems,
placed three in a row, worn on the shoulders and breast of the High Priest.—
Upon a

Sardius, or Iluby Reuben,

Topaz Simeon,

Carbuncle Levi,

Emerald Judnh,

Sapph i re Issachar,

Diamond Zeiulon,

Ligure, or Jacinth Dan,

Agate Napli thali

Amethyst Gad,

Beryl, or Chrysolite Asher,

Onyx, or Sardonyx Joseph,

Jasper Benjamin,

Sous of Leah.

Sons of Bilhah.

Sons of Zilpah.

• Sons of Kachel

•Agates are only varieties of the flint, of little value ; they are of a white, red, yellow
and green cast.

TABLE IX.

OF THE COINS MENTIONED IN THE NEW TESTAMENT.

IMU. Cts. 31

Mite, copper, worth not quite 00 00 2

Quadrans, cojiper, worth 00 00 5

Assarium, copper, (Matthew x. 29) worth about 00 01 0

Denarius, silver, worth 10 assaria, or 00 12 5

Drachma, .silver, worth 2 denarii, or 00 25 0

Didrachma. silver, (Matthew xvii. 25) worth 3 drachmas, or 00 50 0

Shekel, silver, (Matthew xxiv. 15) worth 00 50 0

Stater, silver, worth 2 didrachmas, or 01 00 0

Talent, silver, (Matthew xviii. 24) worth 3000 didrachmas, or... 1,500 00 0

Talent, irold, worth 22,500 00 0

24 APPENDIX.

TABLE X.

SECTS, OFFICES, AND OFFICERS,

MENTIONED IN THE SACRED WRITINGS.

PATRIARCHS, or Fathers of Families; such as Abraham, Isaac, and
Jacob, and their sons.

Judges, Temporary Supreme Governors, immediately appointed by God
over tlie children of Israel.

Kings. Supreme Governors, either of the whole nation, or, after the falling
off of the ten tribes, of Judali, and of Israel.

Elders, Senators, the LXX. or Sanhedrim.

Officers, Provosts, Sheriffs, or Executioners.

Judges, Inferior Rulers, such as determined controversies in particular
cities.

Israelites, Hebrews, descendants from Jacob.

A Hebreto of Hebrews, an Israelite by original extraction.

A Proselyte of the Covenant, who was circumcised, and submitted to the
whole law.

A Proselyte of the Gate, or Stranger, who worshiped one God, but remained
uncircumcised. There is much doubt entertained by many learned men,
whether there was a distinct class of proselytes known by the designation of
" Proselytes at the Gate."

OFFICERS UNDER ASSYRIAN OR PERSIAN MONARCHS.

Tirshatha, or Governor appointed by the kings of Assyria or Persia.
Heads of the CajAivity, the chief of each tribe or family, who exercised a
precarious government during the Captivity.

UNDER THE GRECIAN MONARCHS.

Superior Officers.

Maccabees, the Successors of Judas Maccabeus, high priests, who presided
with kingly power.

UNDER THE ROMAN EMPERORS.

Presidents, Governors sent from Rome with imperial power.
Tetrarchs, Governors of a fourth part of a kingdom, or those who exercised
kingly power in four provinces.

Proconsuls, Deputies of provinces.

Inferior Officers.
Publicans, Tax-gatherers.
Centurions, Captains of one hundred men.

Ecclesiastical Officers, and Sects of Men.

High Priest, who only might enter the Holy of Holies.

Second Priest, or Sngan, who supplied the high priest's office, in case he
were disabled.

High Priest of the War, set apart for the occasion of an expedition.

Priests, Lcvites of the sons of Aaron, divided into twenty-four ranks, each
rank serving weekly iu the temple.

Levites, of the tribe of Levi, but not of Aaron's family ; of these were
three orders, Gershnnitcs, Kohathites, Mor;iritcs, several sons of Levi.

AfPENDlX. 25

Nffhinims, int'orior servants U\ the Priests and Levites, (not of their tribes)
111 iliiiw waliT. ;uirl cIimvc; wood, etc.

I'niphrln. ancieiitly callcii .SVrrs, vfiio foretold future events, and denounced
(jod's judf^iiieuts.

Cliildrin of thf J'rujiluls, their disciples or scholars.

Wise men, called so in imitation of the eastern Magi, or Gentile Philoso-
phers.

Scribes, writers and expounders of the law.

Disputers, who raised and determined questions out of the law.

Robbies, or Doetors, teachers of Israel.

Libertines, freed men of Rome, who, being Jews or proselytes, had a .syn-
agogue or oratory for themselves.

Gauhniles, or Gtilileaiis, who pretended it unlawful to obey a heathen
magistrate.

Uerodians, who shaped their religion to the times, and particularly flat-
tered Herod.

Epieureons, who placed all happiness in pleasure.

Stoics, who denied the liberty of the will, and pretended all events were
determined by fatal necessity.

NieulctitfiKs, the disciples of Nicolas, of Antioch ; who is said to have
held and taught the doctrine of a community of wives, and to have made no
difference between common meats and those offered to idols.

I^azarites, who, under a vow, abstain from wine.

Nazdrenes, Jews professing Christianity.

Zelots, Sicarii, or murderers, who, under pretense of the law, thought
themselves authorized to commit any outrage.

Pharisees, a famous sect of the Jews, who distinguished themselves by
their zeal for the tradition of the ciders, which they derived from the same
fountain with the word itself; prctendinir that both were delivered to Moses
from Mount Sinai, and were, therefore, both of equal authority. From their
rigorous observance oi' these traditions, they looked upon themselves as more
holy than other men; and, therefore, separated themselves from those whom
they thought sinners, or profane, so as not to eat or drink with them; and
hence, from the Hebrew word phnris, which signifies to separate, they had the
name of Pharisees, or Separalists.

This sect was one of the must ancient and most considerable among the
Jews, but its original is not very well known ; however, it was in great repute
at the time of our Saviour, and most probably had its origin at the same time
with the traditions.

The Pharisees, contrary to the opinion of the Sadducees, held a resurrec-
tion from the dead, and the existence of angels and spirits.

Sadducees, a famous sect among the Jews; so called, it is said, from their
founder, Sadoc. It began in the time of Antigonus, of Socho, president of
the Sanhe<irini at Jerusalem and teacher of law in the principal school of
that city. Antigonus having often, in his lectures, inculcated to his scholars
that they ought not to serve God in a servile manner, but only out of filial
love and fear. Two of his scludars, Sadoc and Baithus, thence inferred thai
there was no rewards at all after this life ; and, therefore, separating from the
school of their master, they taught there was no resurrection nor future state,
neither angel, nor spirit. Matt. xxii. '!'.) ; Acts xxiii. 8. They seem to agree
greatly with the E]jicurcaiis ; diffciiiig. however, in this, that though they
denied a future state, they allowed the power of God to create the world ;
whereas the lollowcrs of Kpicuriis denied it. It is said, also, that they re-
jected tlie Bible, except the Pentateuch; denied predestination; and taught
that God had made man absolute master of all his actions, without assistance
to good, or restraint from evil.

Samarilaus, an ancient sect among the Jews, whose origin was in the time
of King Rehoboam, under whose reign the people of Israid were divided into

20 APPENDIX.

(WO distinct kingdtms, that of Judah, and that of Israel. The capital of th«
kingdom of Israel was Samaria, whence the Israelites took the name of Sa-
UKU-itans. Shalinanezer, King of Assyria, having besieged and taken Sama
via, carried away all the people captives into the remotest parts of his own
dominions, and tilled their place with Babylonians, Cutheans, and other idol-
aters. These, finding they were exposed to wild beasts, desired that an Isra-
el itish priest might be sent among them, to instruct them in the ancient
religion and customs of the land they inhabited. This being granted them,
they were delivered from the plague of wild beasts, and embraced the law of
Moses, with which they mixed a great part of their ancient idolatry. Upon
the return of the Jews from the Babylonish captivity, it appears that they
had entirely quitted the worship of their idols. But though they were united
in religion, they were not so in affection, with the Jews ; for they employed
various calumnies and stratagems to hinder their rebuilding the temple of
Jerusalem; and when they could not prevail, they erected a temple on Mount
Gerizim, in opposition to that of Jerusalem. [See 2 Kings xvii.; Ezra iv.,
v., vi.] The Samaritans at present are few in number, but pretend to great
strictness in their observation of the law of Moses. They are said to be
scattered; some at Damascus, some at Gaza, and some at Grand Cairo in
Egypt.

TABLE XI,

WORDS AND PHRASES, THE MEANING OF WHICH IS EITHER ASCERTAINED OR
ILLUSTRATED PROM ANCIENT USAGES, MANNERS AND CUSTOMS.

Abraham's Bosom — An allusion to the posture in which the Jews and
other eastern nations placed themselves at table. The Jews and Komans re-
clined on couches wbile eating; the upper part of the body resting upon the
left elbow, and the lower lying at full length upon the couch. When three
reclined upon the same couch, the most worthy generally reclined at the head,
sometimes in the middle: the next in dignity lay reclining with his head in
the bosom of his superior ; as John did on the bosom of Jesus at supper.
Hence Abraham's himom denotes both honor and felicity.

Anathema Maranatha — In Syriac Maronatha means, "The Lord
comes," or " The Lord comes quickly. " In devoting any person to destruc-
tion, or in pronouncing an (imithtmu, they sometimes added, "The Lord will
put this sentence in execution when he comes." Hence originated the Anath-
ema Muranatha — " He will be accursed when the Lord comes."

Beating the Air — It was usual for those who intended to box in the
Grecian games, in order to obtain greater agility, to exercise their arms with
the gauntlet on, when they had no antagonist before them. This was " heat-
ing the air." Not so when they had an antagonist before them. 1 Cor.
ix. 26.

Book op Life — Some ancient cities kept registers containing all the
names of the citizens, from which the names of infamous persons were erased.
The good and orderly citizens were continued on the register, and the disor-
derly blotted out. Phil. iv. 3, may be an allusion to this, as the persona
mentioned were honorable citizens in the Christian kingdom.

Bottles — Were anciently made of skina.

Bridegroom comes — It was a custcnu in some countries to conduct the
bridegroom to the house of the bride with torches and lamp,-. The ancient
Greeks conducted the new married pair with torches and lan>ps. In I'ersia
and India nothing was more brilliant than the nuptial solemnities. At fivo

APPENDIX. 27

o'clock in the evening the bridegroom arrives at the house of the bride, when
the Muhid, or Priest, pronounces the nuptial benndiction. He then brings
her to his own house, gives her some refreshuicnt, and then the relatives and
IVicnds reconduct her to her father's house. Then ugaiu the Mohcd repeats
the nuptial bentdiction : this is generally about niiunight. Immediatclj
after, the bride, accompanied by a part of her attendants, is reconducted to
the house of her husb;ind, where she generally arrives at three o'clock in the
morning. A number of lighted torches, and the sound of musical instru-
ments give great brilliancy to the scene.

Brideoroom's Friend — It i> said that after espousals, and before mar-
riage, there was a chamber or cnvered place, where it was usual for the bride-
groom to converse familiarly with his espoused bride, in order to increase
their aftcction before marriage, which was never supposed to be perfected
until the bridegroom came out of his chamber rejoicing. Tliis illustrates
I'salm xix. 5. Whilst this intercourse was going ou, the friend of the bride-
groom stands at the door to hearken, and when he hears the bridegroom speak
joyfully, he rejoices himself, and communicates the intelligence to other
friends ; John iii. 29.

Burning and Shinino Lamp — The Jews called any one distinguished
for knowledge, "a candle."

Camel ooinu through a Needle's Eye — The plundering Arabs com-
monly ride into houses, and commit acts of violence; ou this account doors
were made low. fre((uently not more than three feet high. Those who keep
camels, and often want to introduce them into the courtyard, find this a great
inconvenience. To surmount this, they train their camels to fall on their
knees while they unload them, and often succeed in teaching them to pass
through these low doors on their knees. This was considered a great diffi-
culty ; and, tlierefore, gave rise to the proverb of the camel passing through
the needle's eye.

Canton — A territory assigned to a tribe. The phrase. Land of Judea,
generally denotes the whole country ; whereas, the Canton of Judah denotes
tiiat portion which belongs simply to the tribe.

Captain of the Temple Guard — The Romans allowed the Jews a com-
pany of Roman soldiers to guard the temple, which was under the command
of the rulers of the Jews. To this Pilate alludes when he says, " You have
a guard."

Cast Away — Those whom the judges of the games disapproved, as not
fairly deserving the prize, were called adakimoi, not ajiproved, or cast away.

Castor and Pollux — It was the custom of the ancients to have images
on the ships, both at the head and stern ; the first was called the si^n, from
which the ship was named ; the other was the name of the luhhir deity, to
whose care the ship was committed.

Charges with Them — Acts xxi. 24 — It was meritorious among the Jews
to contribute to the expenses of sacrifices and offerings, which those who had
taken the vow of Nazaritism were to oflVr when the time of the vow was to
be accomplished ; whoever paid a part of these expenses were reputed to par-
take in the merits of him who fulfilled the vow.

Children of the Bridemen — Great mirth and cheerfulness accompa-
nied the celebration of nuptials among the Jews. The friends and acquaint-
ances of the parties were called the children of the bride chamber.

Cohort — A company of soldiers which guarded a Roman governor or
magistrate, when he went into any jirovince.

Corhan — A gift consecrated to (Jod; but generally given to the priest.

Drink of my Cup — As each guest received his own cup at entertainments,
it became a proverb to denote a jierson's portion or lot.

Espoused, or Betrothed — Betrothing was a solemn promise of marriage
made by two persons, each to the other, at such a distance of time as they
agreed upon. It was sometimes done by writing, and sometimes by a picct

38 APPENDIX.

uf silver given to the bride, with these words, "Receive this piece of money
as a pledge that you shall beoomo my spouse." The woman often continued
with her parents several months afterward.

EuROCLYDON, Or Levanter — A Very fierce wind, which sometimes greatly
agitates the Mediterranean sea, and the Archipelago.

Examine by Scourging — The Romans put persons to the auestion, or
endeavored to extort confession by scourging the accused.

Fast — Fasting, in all ages, and among all nations, has been usual in times
of mourning, sorrow, and aifliction.

Feet of Gamaliel — The disciples of the Rabbles sat on low seats, while
they received instructions ; but it is said they sometimes stood before them —
and certain antiquarians contend at the feet means near to — thus, They laid
the money at the Apostles' feet, that is, presented it to them. In the Macca-
bees it is said, "They saw death lying at their feet:" the Syriac translator
renders this phrase "They saw death approaching."

Fiery Darts — Javelins or arrows on whose points was combustible mat-
ter smeared, and when set on fire, were darted at the enemy. Livy calls them
falarica. To these the Apostle alludes, Eph. vi. 16.

Grass cast into the Oven — Shaw tells us that in Barbary, myrtle, rose-
mary, and other plants are used to heat ovens.

Hang all the Law and the Prophets — When the laws were written
in old times, they were hung up in a public place, that aH might see them.

Hosanna to the Son op David — At the feast of tabernacles, they car-
ried boughs in their hands, and sung psalms and hosannahs. The Greeks
practiced the carrying of branches, and singing of songs, at their sacred festi-
vals.

Key op Knowledge — Authority to explain the law and the prophets,
was given, among the Jews, by the delivery of a key. When Rabbi Samuel
died, they put his key and his tablets into his coiSn.

Keys op the Kingdom — Stewards always wore the keys ; and the giving
of a key was the token of this ofiice.

Living Stones — Stones in the quarry, not detached from the natural bed,
are said to be living — contrasted with those which are taken out. Ovid com-
pares firmness of mind, a steady and inflexible purpose, to a living rock — Et
saxo, quod adhuc vivum radice tenetur.

Locusts — Several travelers affirm that, to this day, the animal called locust,
among the Indians at the East, is an article of food. Dampier, Shaw, and
Ives, give instances of the manner of dressing and eating them.

Long Hair — Chardon says, " The eastern women are remarkable for the
great length and the number of the tresses of their hair. Their hair hangs
at full length behind, divided into tresses braided with ribbon or pearl. Lady
Montague counted one hundred and ten tresses, all natural, on the head of one
lady. The men wear but very little on their heads. Young men who wear
their hair in the East, are regarded as effeminate and infamous."

Lots — Acts i. 26. Grotius says, (in deciding whether Joseph or Mat-
thias should supply the place of Judas, or the place made vacant by his
death,) " They put their lots into two urns, one of which contained the
names of Joseph and Matthias, and the other a blank, and the word Apostle.
In drawing these out of the urn, the blank came up with the name of Jo-
seph; and the lot on which was written the word Apostle, came up with Mat-
thias."

Measuring into the Bosom — The eastern garments being long, and
folded and girded with girdles, admitt^ed of carrying much corn and fruits of
that kind in the bosom. Luke vi. 38.

Minstrels — This custom of having musical instruments at funerals, was,
by the Jews, borrowed from the Greeks.

Money-changers — Those who supplied the Jews, who came from differ-
ent parts in Judea, and foreign cuuntrle-;, with money to be paid back at their

AI'I'KMHX. J '

respective homes, or which ihoy had paid before they began their jouriii)
Tiie h:ilt' sliclit'l. puid yearly tii the temple, was collected with great cxaetiies.
in the month of Adar. In changing the slickcls, the changers exacted a kol
bun as a fee. Perhaps they also exchanged the money of other countries fo
that current in Jerusalem.

Oil in tiikih A'f.sski.s — In the East, in many places, instead of the l i si
and flambeaux, when they go out at night, they carry a pot full of oil in one
hand, and a lump of oiled rags in the other.

Outer 1).\kkness — Feasts were anciently given in illuminated rooms.
Those who were turned out at night, in contrast, were said to be cast into
outer darkness. This is alluded to in the New Testament.

Purses — The ancients wore flowing robes: these required a girdle round
the waist ; and of these girdles, one end, doubled and sewed, served for a
purse.

KuiHT AND Left Hand — The Sanhedrim placed those to be justified on
the right hand, and those to be condemned on the left hand.

KiSE UP IN Judgment — Among the Jews and Romans, when witnesses
accused criminals, they ro.se from their seats.

KoARlNH IjIO.n — "The lion has roared, who will not fear?" The lion does
not usually set up las Imrrid ruar till he behidds his prey, and is just going
to seize it.

Sackcloth and Ashes — L\ikc xi. 13. This expression of sorrow was
common i'v all eastern countries. Homer, three thousand year.s ago, thus
represents A.chillos, when he heard (jf the death of Patrnclus :

A sudJen horror sliot tlirouyli nil the chief",

And wrapt his penscs in u I'loud ot' grief.

Cast on the ground, with furious hiiuds he sprend

The scorching ashes o'er his gnicel'ul head ;

His purple giinnents and his gohlen hairs,

Those he deliuans with dirt, and these he tears,

On the hard soil his ;j;r<):iiiiiig breast he threw.

And roU'd and grovelM as to earlh he grew. Iliau xviii. v. 33

Sait tas lost its Savor — Maundrci, in his travels near Aleppo, says,
"I found veins of salt, of which the part exposed to the air, sun, and rain,
had lo' t i's savor, while that below the surface preserved its saltness."

S>LU'i; vouK Brethren — The easterns salute according to rank. The
comujiiu ►■■alutatiou is, laying the right hand on the bosom, and a little declin-
ing tl<e b")dy. In saluting a person of rank, they bow almost to the ground,
and kiss 'he hem of his garment. Inferiors kiss the feet, the knees, or gar-
men's of superiors. E(|uals kiss the beard, the check, or the neck. "Salute
no man ly the way," was an order given when great ilispatch was required.

')ToN>; SHALL Fall — The Jews liail two methods of stoning — one was, by
throwin," a person down among great stones — the other was, by throwing
stones, o- letting a gri'at stoni; lull upon him. Luke xx. 18.

STRyi\NlNt) OUT A (J NAT — An allusion to the filtering of wine for fear of
swallowi'ig an unclean insect.

Stkmt tiAiE — At the banquets of the ancients, the guests entered by a
gate, designed to receive them. On the coming of the guests this gate was
made nirrow. the wicket only being left open ; and the [jortcr standing to pre-
vent (he unlildden from rushing in. When the guests were arrived, flic dcmr
was phut, and not to be opened to those who stood and knocked without.
Matt. vii. I'.i. and xxv. 11.

Upper Millstone — The Syrians rolled up bome in sheet lead, and hung
a liiavy weight upon the necks of others, whom they cast into the rivers and
lakes, as a c.iiiital ]>u!iishment.

Upper Hoo.ms at Feasts — At great feasts, the seat« or couches were ar-
ra"ged like the Greek letter II. the table placed in the middle; the lower
BT { was open for the waiters. Tlic other three sides were inclosed with thre«

^0 APPENDIX.

•touches, whence it was named iricUnimn — the middle or upper seats wore th«
most lionorable, and to these the Scribes and Pharisees aspired.

VlAl.s — Were of common use in the temple service. They were not like
*hose small bottles which we call by that name ; but were like cups on a
plate, iu allusion to the censers of gold.

Vinegar — Vinegar and water were the constant drink of the Roman sol-
diers. It was kept by the cross for the benefit of the soldiers who waited
there. John xix. 29.

Water for my Feet — It was a universal custom among the easterns
to entertain their guests at their entrance into their houses, with clean water
and sweet oil — oil for the head, and water for the feet. Luke vi. 44.

Wedding Garment — It was usual for persons to appear at marriage feasts
in sumptuous dress, adorned with florid embroidery. But as travelers were
sometimes pressed in, and as they could not be provided with such garments,
robes out of the wardrobes of the rich, were tendered to them. If such per-
sons refused this offer, and appeared in their own apparel, it was highly re-
sented, as a token of their pride, and contempt for those who invited them.

Weeping, and Gnashing of Teeth — Unfaithful stewards, (who were
often slaves,) if they proved unfaithful in the absence of their masters, were
condemned to work in the mines. When they first entered, nothing was heard
among them but weeping and gnashing of teeth, because of the intolerable
fatigue to which they were subjected. To this the Messiah seems to allude.

Whited Sepulcher — The square chambers or cupolas erected over the
remains of the great, were kept very clean, and frequently whitewashed.

White Stone — In popular judicatures, a white stone was a token of ab
solution or justification, and a black stone, of condemnation. Rev. ii. 17.
«

Mos erat antiquus, niveis atrisque lapillis

His damnare reos, illis absolvere culpa Ovid.

" It was an ancient custom by white and black stones to absolve and con
demn — to condemn the accused by the latter, and to acquit by the former."

Wild Honey — The rocks in Judea were said to be frequented by wild
bees ; also, the hollow trunks and branches of trees abounded in honey.
Thus we find, Psalms Ixxxi. 16. Deuteronomy xxxii. 13 ; " honey out of the
stony rock."

TABLE XII.

SPURIOUS READINGS.

The following words and phrases are rejected from the original text bj
Griesbach, and many of them by other eminent critics and collators of an
cient manuscripts.

Many of these interpolations and spurious readings have crept into th«
text by the remissness of transcribers. Few of them could have been in-
serted from any design to favor any private opinions. In the historical books
many of thcni are taken from the other historians. The copyist of Matthew
sometimes adding from his recollections words from Mark, or Luke, or John,
and in like manner in transcribing parallel passages in the others, added from
Matthew, etc.

The marginal readings, which were at first (like our supplements) for ex-
planation, in process of time became the fruitful source of interpolation, beir.g
frequently transplanted into the text. The devotion of the transcriber sonie-
'.imes added an "jlmen," and "Ihr thine is the kingdom," etc. And thus.

APl'KNIUX. HI

without any evil intention, many spurious readings have crept into the text.
"^■uiio lew. liiiwever. a)i])oar to liave hoeii tho result ol' (h'sii;ii. .M'ter the
.Vrian heresy enlisted tho passions of the belligerents in the war of ortho-
doxy, tiiere ajipears to be souu! ground for asiribing to the jirido and jealousy
of the polcniies a design to foist into the text some words favorable to theii
distinguishing tenets. Some of these were soou detected, and others have
continued i'or many generations. Tlie Greek text now in use, lias already
undergone several purgations; and it is now generally admitted that Gries-
bach, Miehaeli.s, Tholuc, (to say nothing of Mill and Wetstein,) and their
contemporaries, have left little or nothing of this sort for those who succeed
them.

The reader will see, without any suggestion from us, how little the faith
of Christians is jeopardized by all the interpolations now rejected from the com-
mon text. No fact, no cardinal truth of Christianity is in the least affected,
admitting every word found in the i'oUowing table to be rejected with the
unanimous coucurrence of all Christendom. Some, indeed, appear to be re-
jected without a very overwhelming authority; but all, I think, have more
than a bare majority of votes, regarding both number and character, against
their standing in the text.

Arranged as they appear in the following table, the reader will be able i.i
survey the whole array of them, without any other emotion than that of won-
der how, in 20tJ() years, so few interpolations are now found in the sacrc.J
writings, so often transcribed, and by so many hands, when the classics < t
Greece and Rome yet afford so many,

But it may be gratifying to the student of this volume, to have a single
extract from Michaelis on this subject:

"The various readings in our manuscripts of the New Testament have
been occasioned by one of the five following causes :

" 1. Omission, addition, or exchange of letters, syllables, or words, fron;
the mere carelessness of the transcribers.

"2. Mistakes of the transcribers in regard to the true text of the origin.il

"3. Errors, or imperfections in the ancient manuscript, from wliicli th«
transcril)er copied.

"4. Critical conjecture, or intendcil imjirovements of the original text.

"5. Willful corruptions, to serve the purposes of a party, whether ortho-
dox or heterodox.

"To the last cause alone, I apjily Ihe word corruption; for though every
text that deviates from original purity, may so far be said to be corrupted:
yet as the term is somewhat invidious, it is unjust to apply it to innocent or
accidental alterations."

Passing over his very interesting illustrations of the first four causes, wc
shall make an extract or two from what he says under the fifth cause. After
referring to the attempted corruptions of the text by the early heretics, Mar-
cion, Lucian, Tatian, Asclcpiodotus, Ilermophilus, .Vpollonius, Hesychius, he
observes —

"Of all the sects into which the Christian church has been divided, none
have had it in their power to alter the New Testament in a higher degree
than the Arians, because they were more than once the ruling party. They
have been accused of the most violent corru])tions of the sacred text ; but
though it can not be denied, that when in power, they were as much inclined
to persecution as the orthodox themselves; yet the crime of corruption has
never been proved in a single instance. They are charged by the ancient
fathers, of having erased a jiassagi' found in the old liatin version of flohn's
gospel, ' (jiiid Diiis Spiritus rs/.' eh. iii. (j. Now at least one half of the asser-
tion is false, as appears fram lildmhitn Eviingi'tiitr'ntm quadnijdi.r. ; but admit-
tiug the whole to be true, the orthodox convict themselves of error; and not
the Arians; for every man acquaintcil with the criticism of the New Tcsta-
meDt, knows that the.se words are spurious, unless the Latin version is better

32 APPENDIX.

inithority than the Greek original. We have no reason, therefore, to supposu
thar, tiic cele))r:ited passage in thu fiiTst, epistle of John, which is univorsallv
iiiiiitted in the old Greek manuscripts, was erased by the fraud of the Arians .
and those who support the argument, contradict the accounts of their own
p.irty, who relate that when Iluneric, king of the Vandals in Africa, made his
i-unfession of faith, the truL' believers appealed to this passage in the Latin
version, and that the Arians made no objection.

"Though no advocate for heresy, I candidly confess that the ortho-
dox themselves have been guilty of the charge which they have laid to others;
nor do I confine this assertion to those who have assumed the title without
deserving it, but extend it even to such as have even taught tlie pure and gen-
uine doctrines of the Bible. The hope of acquiring an additional proof of
Mime established doctrine, or of depriving an adversary of some argument in
his favor, may seduce even a true believer to the commission of a pious fraud.
IJr blinded by prejudice, and bound by the fetters of a theological system, he
finds his favorite doctrine in every Hue ; he expounds, therefore, not by reason,
.but by system; his explanations acquire the form of marginal notes, and these
marginal notes are at length obtruded on the text. The words oiide o iiios,
Mark xiii. 32, were thought to afford an argument against the divinity of
L'hrist; Ambrose, therefore, was of opiuiun that they ought to be erased, and
says that they were omitted in the old Greek manuscripts. I will not posi-
tively aifirm that Ambrose was guilty of falsehood, but this at least is certain,
that no manuscript exists at present, in which they are not found. But ad-
mitting the pious father to have spoke the truth, and that he had actually a
copy of a Greek manuscript, in which the words were omitted, it is natural
to attribute the omission to the same motives as those by which he was actu-
ated himself."

We arranged the spurious readings, so far as they are at all worthy of
notice, in the order of the books in which they are found. Some of them,
found in the article and in particles not always translated, are unworthy of
notice.

MATTHEW.

No. 1, chapter iv. verse 18, Jesus. No 2, v. 27, By the ancients. No.
3, vi. 13, For thine is the kingdom, the power, and the glory, forever.
Amen. Other copies read it, For thine is the kingdom, for ever. Amen.
And others read it, For thine is the kingdom, and the power, and the glory
of the Father, and the Son, and the Holy Spirit. No. 4, vi. 18, Openly.
No. 5, viii. 25, His. No. G, viii. 29, Jesus. No. 7, viii. 32, Of swine, (be
fore the word rusjit'd.^ No. 8, is. 13, To reformation. No. 9, ix. 35, Among
the poeple. No. 10, xii. 8. Even. No. 11, xii. 35, Of the heart. No. 12,
xiv. 19, And, (before. toofc.) No. 13, xiv. 22, Jesus. No. 14, xiv. 22, His,
(before disciplrit.) No. 15, xiv. 25, Jesus. No. IG, xv. 4, They, (befor ■
Juther.) No. 17, XV. 8, Address me with their mouth. No. 18, xvi. 8, To
them. No. 19, xvi. 20, Jesus. No. 20, xviii. 25, And, (after go.) No. 21,
xviii. 29, At his feet and. No. 22, xviii. 35, Their trespasses. No. 23, xi^.
19, They, (before fa/hrr.) No. 24, xix. 25, His. No. 25, xx. 6, Idle. No
2G, XX. 22, And to be baptized with the baptism that I am baptized with. No
28, XX. 20, But. No. 29, xxi. 33, Certain. No. 30, xxiii. 8, The Messiah. No
31, xxiv. 20, The, (before Sabbath.) No. 32, xxiv. 31), The, (before hour.) Nn
33, xxiv. 30, My, (before /«//«•;•.) No. 34, xxv. 19, But, (before (/a.) No. 3')
xxv. 13, Wherein the Son of Man cometh. No. 36, xxv. 31, Holy. No. 37
xxv. 44, Him. No. 38, xxvi. 9, Ointment. No. 39, xxvii. 35, That it migli
be fulfilled which was spoken by the Prophet, they parted my garments amon,:;
tliem, and upon my vesture did they cast lots. No. 40, xxvii. 54, By night
No. 41, xxviii, 19, Therefurc. No. 42, xxviii. 20, Amen.

APPENDIX. 33

MARK.

No. 43. i. 2, Before thee. No. 44, i. 13, There. No. 45, ii. 17, To repent-
ance. No. 46, iii. 5. Whole as the other. No. 47, iv. 4, Of heaven, (after
birds.) No. 48, iv. 9, To thcui. No. 49, iv. 19, This, (before xvorld.) No.
50, iv. 24. Unto you that hoar more shall be given. No. 51, v. 12, All, (be-
fore frinids.) No. 52, v. 40, Lying, (after child.} No. 53, vi. 2, That, (be-
fore s»<7i.) No. 54. vi. 11, Imlecd, I say to you, it shall be more tolerable
for tJodom auj Gomorrah in the day of judgment than for that city. No. 55,
vi. IG, Or. No. 50, vi. 33, The people. No. 57, vi. 33, Him. No. 58, vi. 34,'
Jesus. No. 59, vi. 44, About. No. GO, vii. 2, They found fault. No. 61,
viii. 1, Jesus. No. 62, viii. 35, The same. No. 63, ix. 7. Saying. No. 64,
ix. 24, Lord. No. 65, ix. 38, And he follovped not us. No. 66, x. 2, The.
No. 67, X. 14, And. No. 68, x. 31, The. No. 69, xi. 4, The, (before colt.)
No. 70, xi. 10, In the name of the Lord. No. 71, xi. 14, Jesus. No. 72, xi,
15, Jesus. No. 73, xii. 5, Again. No. 74, xii. 25, Which. No. 75, xii. 27,
uod, (before the living.) No. 76, xiii. 14, Spoken of by Daniel the Prophet.
No. 77, xiv. 22, Eat. No. 78, xvi. 8, Quickly.

LUKE.

No. 79, i. 75, Of life. No. 80, iii. 19, Philip's. No. 81, iv. 8, Get thee
behind me Satan, for. No. 82, iv. 18, He has sent me to heal the broken-
hearted. No. 83, iv. 41, Christ. No. 84, v. 20, To him. No. 85, vi. 26, To
you. No. 86, vi. 26, All. No. 87, vii. 31, And the Lord said. No. 88, vii.
44, Her head. No. 89, viii. 21, It. No. 90, viii. 34, And went. No. 91, ix.
1, Disciples. No. 92, ix. 56, For the Son of Man is not come to destroy men's
lives, but to save. No. 93, x. 11, To you. No. 94, x. 20, Rather. No. 95,
X. 23, And turning to his disciples, he said. No. 96, xi. 2, Our. No. 97, xi. 2,
Who art in heavgn. No. 98, xi. 3, Thy will be done as in heaven, so in earth.
No. 99, xi. 4, But deliver us from evil. No. 100, xi. 28, It. No. 101, vi. 29,
The Prophet. No. 102, xi. 44, Scribes and Pharisees, hypocrites. No. 103,
xiii. 35, Desolate. No. 104, xv. 19, And. No. 105, xvii. 24, Also. No. 106|
xvii. 34, The, (before om/.) No. 107, xvii. 36, Two men shall be in the field ;
the one shall be taken, and the other shall be left. No. 108, xx. 9. Certain.
No. 109, xxii. 45, His. No. 110, xxii. 60, The. No. Ill, xxii. 62, Peter.
No. 112, xxiii. 25, Unto them. No. 113, xxiv. 36, Jesus. No. 114, xxiv. 49,
Jerusalem. No. 115, xxiv. 53, Amen.

JOHN.

No. 116, i. 29, John. No. 117, i. 44, Jesus, No. 118, ii. 22, To them.
No. 119, V. 30, The Father. No. 120, vi. 2, His. No. 121, vi. 22, That, (be-
fore am.) No. 122, vi. 43, Therefore. No. 123, vi. 45, Therefore. No.
124, vi. 58, The manna. No. 125, vi. 68, Then. No. 126, vii. 33, To them.
No. 127, viii. 20, Jesus. No. 128, viii. 48, Then. No. 129, viii. 59, Going
tiirough the midst ol' them, and so passed by. Other copies read it, And
|)assiiig through the midst of the them, he went out, and in this manner es-
caped. No. 130, ix. 29, Then. No. 131, xi. 41, Where the dead was laid.
No. 132, xiii. 31, Then. No. 1.33, xiv. 30, This, (before uorld.) No. 134,
xvi. 3, To you. No. 135, xvi. 19, Then. No. 136, xvi. 25, But. No. 137,
xviii. 11, Thy, (before sicord.) No. 138, xviii. 24, Then. No. 139, xx. 14,
And. No. 140, XX. 28, And. No. 141, xx. 29, Thomas. No. 142, xxi 13,
Then. No. 113, xxi. 25, Amen.

84 APPINDIX.

ACTS OF APOSTLES.

No. 144, i. 14, And in prayers. No. 145, ii. 30, Acoording to the flesh he
would raise up Christ. No. 146, ii. 31, His soul. No. 147, ii. 33, Now. No
148, iii. 22, For. No. 149, iii. 2G, Jesus. No. 150, v. 23, Without. No
151, V. 25, Saying. No. 152, v. 41, His. iNo. 153, vi. 3, Holy. No. 154,
vi. 13, Blasphemous words. No. 155, vi. 13, This, (before place.') No. 156,
vii. 14, His. No. 157, vii. 37, Your, (before God.) No. 158, vii. 48, Tem-
ples. No. 159, viii, 37, And Philip said. If thou believest with all thine
heart, thou mayest : and he answered and said, I believe that Jesus Christ is
the Son of God. Some Greek manuscripts read it. And he said to him. If
thou believest with all thine heart, thou shalt be saved. And he replied, I
believe in Christ, the Son of God. No. 160, is. 18, Immediately. No. 161,
ix. 19, Saul. No. 162, ix. 26, Saul. No. 163, x. 6, He shall tell thee what
thou oughtest to do. Others, He shall tell thee words by which thou shalt
be saved, and thy house. No. 164, x. 11, Whom. No. 165, x. 21, That were
sent to him from Cornelius. No. 166, xi. 13, Men. No. 167, xi. 28, Cesar.
No. 168, xii. 20, Herod. No. 169, xiii. 17, Israel. No. 170, xiii. 50, And,
(before honorable.) No. 171, xiv. 3, And, (before granted.) No. 172, xiv. 8,
Being. No. 173, xiv. 13, Their, (before city.) No. 174, xiv. 28, There. No.
175, XV. 11, Christ. No. 176, xv. 36, Our. No. 177, xvi. 1, Certain, (before
woman.) No. 178, xix. 4, Indeed. No. 179, xix. 4, Christ. No. 180, xis.
10, Jesus. No. 181, xix. 12, Prom them. No. 182, xix. 35, Goddess. No.
183, XX. 19, Many. No. 184, xxi. 8, That were of Paul's company. No. IS.J,
xxii. 20, To his death. No. 186, xxii. 26, See. No. 187, xxii. 30, From his
bonds, • No. 188, xxii. 30, Their. No. 189, xxiii. 9, Let us not fight against
God. No. 190, xxiii. 11, Paul. No. 191, xxiii. 15, To-morrow. No. 192,
xxiii. 34, The governor. No. 193, xxiv. 20, If. No. 194, xxv. 5, This. No.
195, xxv. 16, To die. No. 196, xxviii. 30, Paul.

ROMANS.

No. 197, i. 16, Of Christ. No. 198, vi. 11, To be. No. 199, vi. 11, Our
Lord. No. 200, viii. 1, That walk not according to the flesh, but according to
the Spirit. No. 201, x. 3, Righteousness, (after their own.) No. 202, xi. 3,
Saying. No. 203, xi. 6, But if it be of works, it is no more of grace; other-
wise work is no more work. No. 204, xiii. 1, The powers, (before that he.)
No. 205, xiii. 9, You shall not be a false witness. No. 206, xv. 24, 1 will come
to you for. No. 207, xv. 29, Of the gospel. No. 208, xvi. 20, Amen.

I. CORINTHIANS.

No. 209, ii. 13, Holy. No. 210, iii. 5, But. No. 211, iii. 11, The. No.
212, v. 1, Named. No. 213, vi. 20, And in your spirits, which are God's.
No. 214, vii. 5, Fasting. No. 215, vii. 29, That, (before time.) No. 216,
vii. 39, By law. No. 217, x. 13, You, (before escape.) No. 218, x. 23, For
me, twice. No. 219, x. 24, Each. No. 220, x. 28, For the earth is the Lord's,
and the fullness thereof No. 221, xi. 24, Take, eat. No. 222. xiv. 8, My.
No. 223, xiv. 25, And thus. No. 224, xv. 20, Has become. No. 225. xv. 37.
Flesh.

IT. CORINTHIANS.

No. 226, iv. 10, Lord. No. 227, iv. 16, Then. No. 228, ix. 4, Of boast-
ing. No. 229, X. 7, Of Christ. No. 230, xii. 11, In glorying. No. 231, xiii
2, I write. No. 232, xiii. 14, Amen.

APPENDIX.

QALATIANS.

No. 233, iii. 1, That you should not obey the truth. No. 234, iii. 12, Tho
man. No. 236, iv. 24, The, (before two covenants.) No. 236, iv. 26, Of all.

EPHESIANS.

No. 237, iii. 9, Through Jesus Christ. No. 238, iv. 9, First. No. 239,
V. 23, The, (before man.) No. 240, vi. 12, Of this world. No. 241, vi. 24,
Amen.

PHILIPPIANS.

No. 242, iii. 16, The same rule, and mind the same thing, in order that it
may. No. 243, iii. 21, In order that it may become. No. 244, iv. 13, Christ.

COLOSSIANS.

No. 245, i. 2, And Jesus Christ our Lord. No. 246, i. 10, You. No. 247,
i. 14, Through his blood. No. 248, i. 28, Jesus. No. 249, ii. 2, And of the
Father and of Christ. No. 250, ii. 11, Of sins. No. 251, ii. 20, Then. No.
252, iii. 18, Own.

I. THESSALONIANS.

No. 253, ii. 9, For. No. 254, ii. 15, Own. No. 255. '. 3, For. No. 256,
T. 28, Amen.

II. THESSALONIANS.

No. 257, ii. 4, As God.

I. TIMOTHY.

No. 258, i. 17, Wise. No. 259, ii. 7, In Christ. No. 260, iii. 3, Not cov-
etouB. No. 261, iv. 12, In spirit. No. 262, iv. 4, Good and. No. 263, vi.
21, Amen.

II. TIMOTHY.

No. 264, iv- 1, Of the Lord. No. 265, iv. 22, Amen.

TITUS.
No. 266, iii. 15, Amen.

PHILEMON.
No. 267, verse 25, Amen.

HEBREWS.

No. 268, ii. 7, And didst set him over the works of thy hands. No. 269,
iii. 1, Christ. No. 270, vi. 10, And labor. No. 271, ix. 1, Tabernacle. No.
272, ix. 10, And, (before airiml ordinances.) No. 273, x. 9, God. No.
274, xi. 13, And were persuaded of them. No. 275, xii. 20, Or thrust through
irith a dart.

JAMES.

No. 276, ii. 5, This, (before world.) No. 277, ii. 13, And, (before mercy.)
No. 278, ii. 24, Therefore

36 APPENDIX.

I. PETEK.

No. 279, i. 23, For ever. No. 280, v. 8, Because. No. 281, v. 14, Amen

II. PETEK.

No. 282, iii. 10, In the night.

I. JOHN.

No. 283, iv. 3, Christ came in the flesh. No. 284, v. 7, In heaven ; the Fa
ther, the Word, and the Holy Spirit ; and these three are one : and there are
three that bear witness on earth. No. 285, v. 13, To them who believe in the
name of the Son of God. No. 286, v. 21, Amen.

III. JOHN.

No. 287, verse 7, His.

JUDE.

No. 288, verse 4, God, (after Lord.) No. 289, verse 25, Wise.

REVELATION.

No. 290, i. 8, Beginning and end. No. 291, i. 11, I am the Alpha and
the Omega, the first and the last, and. No. 292, i. 11, Which are in Asia.
No. 293, i. 17, To me. No. 294, i. 18, Amen. No. 295, ii. 18, To eat of
No. 296, ii. 19, And, (before thy.) No. 297, ii. 20, A few things. No. 298,
ii. 24, And, (before as many.) No. 299, iii. 4, Even. No. 300, iii. 11, Be-
hold. No. 301, iv. 3, Was. No. 302, iv. 4, I saw them. No. 303, iv. 4, And
they had. No. 304, v. 4, And to read. No. 305, v. 5, Which is. No. 306,
V. 5, To loose. No. 307, v. 14, The twenty-four. No. 308, v. 14, Him that
liveth for ever and ever. No. 309. vi. 7, The voice. No. 310, vi. 11, A little.
No. 311, vi. 12, Behold. No. 312, viii. 7, Angel. No. 313, ix. 4, Only. No.
314, ix. 16, And, (before I heard.) No. 315, x. 4, Their voices, {the second
time.) No 316, x. 4, To me. No. 317, xi. 1, And an augel stood. No. 318,
xi. 17, And art to come. No. 319, xiii. 3, I saw. No 320, xiii. 5, War.
No. 321, xiii. 17, Or. No. 322, xiv. 3, As it were. No. 323, xiv. 5, Before
the throne of God. No. 324, xiv. 8, The city beheld, (before them.) No. .325.
xiv. 13, To me. No, 326, xiii. 15, To thee. ^o. 327, xv. 2, And his mark. No.
328, XV. 5, Behold. No. 329, xvi. 4, Angel. No. 330, xvi. 5, Lord. No.
331, xvi. 6, For. No. 332, xvi. 7, Another from. No. 333, xvi. 8, Angel.
No. 334, xvi. 10, Angel. No. 335, xvi. 12, Angel. No. 336, xvi. 14, Of the
land, and. No. 337, xvi. 17, Angel, No. 338, xvii. 1, To me. No. 339, xvii.
10, And, (before one is.) No. 340, xviii. 6, To you. No. 341. xviii. 9, Her.
No. 342, xix. 1, And, (before after.) No. 343, xix. 1, And the honor. No.
344, xix. 5, Both. No. 345, xix. 14, And, (before clean.) No. 340, xix.
\b, Ami, (before wrath.) No. 347, xx. 4, Their, (before /(tecs.) No. 348,
xxi. 4, God. No. 349, xxi. 9, To me. No. 350, xxi. 10, Great. No. 351,
xxi. 11, And, (after God.) No. 352, xxii. 1, Clean. No. 353, xxii. 2, One.
No. 354, xxii. 9, For. No. 355, xxii, 12, And, (before lo I) No. 356, xxii.
17, And, (before whomsoever.) No. 357, xxii. 21, Our.

It would have been more in accordance with general usage, to have given
iliese spurious readings in the Greek language ; but this would not have ben-
efited those for whose use the version is made.

APPENDIX. 3T

TABLE XIII.

PROPHETIC SYMBOLS.

TllE sacred scripturos are their owu best interpreters, both iu literal aiui
f.^arative l;nigu;i;;e. The iuteriiretatinn of the ibllowiug symbols is drawn,
I'l.i the most part, fVdin the book itself. We have consulted tlie Eastern
Oneirorri/ics, as handed down to us in the book of Achmetus, containing the
acquisitions of the interpreters of the kings of India, Persia, and Egypt.
These three great interpreters of dreams and similitudes — Syrbatdiam, inter-
preter to the king of India; Baram, interpreter to the king of Persia; and
Tarphan, interpreter to Pharaoh, king of Egypt — interpret almost all the
symbols found in the Bible, although they derived both the symbols and their
interpretation from other sources, Grotius, Mede, and More, have shown
that these interpreters understood the similitudes which occur in their works,
very generally, iu the acceptation in which they are received in the sacred
scriptures. We have examined Mores work very attentively, and most of
the works found in Tower's Illustrations, These we use rather as confirma-
tory or corroborative of the meaning ascertained from the Jewish and Chris-
tian prophets and scribes.

Abominations, Sin in general. An idol — Isaiah xliv, 19, "Shall I make
the residue thereof an abomination ?"

Abomination op Desolation, The Roman army, so called on account of
its ensigns and images, which the soldiers worshiped, and which were abom-
inable to the Jews — Matthew xxiv, 15 : "When you see the ahomiiuidon of
desolation spoken of by Daniel the Prophet,"

Adulteress, or IIahlot, An apostate church or city ; particularly the
daughter of Jerusalem, or the Jewish church and people — Isaiah i. 21 :
"How is the faithful city become a harlot."

Adultery, Idolatry and apostasy from the worship of the true God —
Jeremiah iii, 8, 9: "When backsliding Israel committed adultery with stones
and with stocks,"

Air, Is frequently (((uivalent to heaven: the symbol of government, and
au emblem of the kingilom of Satan. He is called " the prince of the power
of the air;" and wicked spirits are said to have their place of power in the
air, Ephesians vi. 12. A vial poured upon the air denotes the destruction of
all existing governments under the influence of Satan.

Angel, In symbolic language, denotes any agent or messenger which God
employs in executing his will.

Arrows. Calamities or judgments of God — Job vi. -1: "The arrovi (if
the Almighty are within me, the poison whereof drinketh up my spirit."
,^lso abusive and slandnnius words — Psalms Ixiv, 3 : " Who bend their bow,s
to shoot their arrows, even bitter words."

Ascension into Heaven, Symbol of the acquisition of political dignity
and honor, " How art lliou fallen from heaven, O Jjucifer, Sou of the Morn-
ing: for thou hast s.-iid in thy heart, I will ascend into heaven," "And the
witnesses ascended up info heaven in a cloud : ' Rev, xi. 12.

Balance, Embhnn of Justice, Joine<l with symbols denoting the sale of
corn, or fruits of the earth, it is the symbol of scarcity. Bread by weight is
a curse : Lev. xxvi. 211.

Baldness, Destruction — Jeremiah xlvii. 5: " JialJness is come upon
Gaza."

Beast — Wild beast denotes a usurping, tyrannical power; a succession
of men exercising a lawless, arbitrary power, whether civil or ecclesiastical.
Blasts sometime denote a kingdom ur state. Thus, in D.inicl, four wild beusla
represent four cMipircs. under the same rnicl ;niil tyrannii-.il idnl.itry — Chal-

38 APPENDIX.

dea anil Assyria the fii-.-^t wild bo^ist; Media and Persia tlie second wiM lieast
Macedou, Thrace, Asia Minor, Syria, and Egypt, the tiiird wild beast ; ana
the Roman empire the fourth wild beast. Paul compares a body politic to
an animal, 1 Oor. 12, and therefore any polity may be compared to a man, or
any other animal ; the character of the spirit of the polity will decide whether
it be a uu'/d or domestic, a natural animal, or unnatural organization.

Bed — Great tribulation and anguish. Revelation ii. 22 : "I will cast her
into a bed." To be tormented in bed, where men seek rest, is peculiarly
grievous.

Beiioldino, The act of — " Their enemies beheld them." To behold si'g-
nifies'to rejoice, or to be grieved according to the circumstances of the person
affected.

Binding, The act of, denotes forbidding or restraining from acting. " To
bind the dragon,'' is to restrain that cruel and tyrannical power represented
by the dragon.

Bird of Prey — A hostile army coming to prey upon a country. Isaiah
xlvi. 11: "Calling a ravenous bird from the East;" Cyrus and his army.

Bitter, Bitterness — Affliction, misery, and servitude. Exodus i. 14,
"They made their lives bitter with hard bondage." Gall of bitterness, (Acts
viii. 23.) A state offensive to God.

Black, The color of, denotes affliction, disaster, and anguish ; anything
sad, dismal, cru' 1, or unfortunate.

Bla.sphemy When a symbol, denotes idolatry. Thus, in Isaiah, "You
have burnt incense upon the mountains to idols, and blasphemed me upon the
hills." Deut. xxxi. In the Hebrew it read.s — "They will turn to other
gods, and they will blaspheme me." Idolatry is blasphemy against God.

Blood — War, carnage, slaughter. " To turn waters into blood," is to
embroil nations in war. " If I pour out my fury upon it in blood, to cut off
from it man and beast."

Book, The sealing of — the concealing of its meaning. To seal a roll, or
book, is to conceal its meaning.

Bow AND Arrows, When in the hand, are symbols of war .and victory.
" If a man dream (say the Egyptians and Persians) that he holds in his hand
bow and arrows, he shall victoriously exult over his enemies.

Bowels — Pity, compassion. Luke i. 78: "Through the tender mercy
(literally bowels of merey) of our God."

Brass — Strength. Psalm cvii. 16, " He hath broken the gates of brass;"
that is, the strong gates. In Jeremiah i. 18, and xv. 20, brazen walls signify
a strong and lasting adversary and opposer.

Bride — The heavenly Jerusalem. Rev. xxi. 9, " The bride, the Lamb's
wife."

Brimstone — Perpetual torment and destruction. Job xviii. 15, " Brim-
stone shall be scattered upon his habitation ;" that is, his house or family shall
be destroyed for ever by an inextinguishable fire. Also, corrupt, infernal,
and destructive doctrines. Rev. ix. 17, " Out of their mouth issued fire and
brimstone."

Burning, The act of complete destruction — " To burn with fire," is utterly
to destroy.

Buying, The act of — " No man might buy or sell," give or receive relig-
ious instruction, administer ordinances, traffic in the wares of the priesthood,
partake of the honors and powers of the clergy.

Candle — Emblem of prosperity, success, joy. "His candle shall be put
out," Job Xviii. " Oh that I were as in months past, as in the days when God
preserved me ; when his candle shined upon my head," Job xxix.

Candlestick, or Lamp, Is sometimes the symbol of government, but fre-
(|uently of affording instruction, removing ignorance, and imparting cheerful-
ness and joy. Tioo Candlesticks and two olive trees are applied to the Iwc

Ari'KMiix. rS'.i

witnesses, because of the light and t'ciinrcirt which these "too prophets" af-
forded those who waited on lluin.

Chain — Bondajrc, or afflielioii. J-anientations iii. 7, " He hatli made niv
cliain heavy."

Character, or Mark ; '■ mar/: mi ihc f<irche<td" — Opcu professiou of alle
gianec to those whose name or character they bear. Both servants iind sol-
diers, in ancient times, were marked on the forehead and hands.

City, the Great City — Tlic European part of the Western Roman Empire,
ai'd the great body of the spurious Christians who inhabit it, are called the
Great Ciiy : for as tlie ten horns represent the ten powers into which the em-
pire is divided, so the city is represented as consisting of ten streets. "The
tenth part of the city ' is partieuhirized in Revelation xi. 13; and in verse
8th, " the street of the //rent eity " is also spoken of. A city is the symbol of
a corporate body, under one and the same police. The analogy may be to
Babylon, the great eity of the Assyrian empire.

Cloud, An emblem of prosperity and glory. To ride on rloiids, is to rule
and conquer. When no storm accompanies, or no attribute is attached to it,
a cloud is the emblem of majesty and glory. By Daniel it is said, " One
like the Son of Man came witli the clouds of heaven ;" to which our Lord
adds, as explanatory of the symbol, ■■ with power and great glory." Matt,
xxiv. 30.

Crown — Emblem of dignity, power, and honor. The ten horns with ten
crowns, denote so many kings reigning in dignity and honor over as many
kingdoms or distinct provinces.

Crown of Life — A triumphant immortality. Rev. ii. 10, "Be thou
liithful unto death, and I will give thee a eraan of life."

Cup — The blessings and favors of God. Psalm xxiii. 5, " My euj^ runneth
over." Also, afflictions or sufferings, the efTects of the wrath of God. Isaiah
li. 17, "Stand up, O Jerusaiem, which hast drunk at the hand of the Lord
the cup of his fui'y. Thou h.ast drunk tn the dregs of the cup of trembling."

Darkness — Symbol of afHictiou. The kingdom of the beast was full of
darkness, confusion and distri^ss.

Day— In prophetic style, ' I have given you a day for a year," is the
rule; one revolution of the earth on its axis for a revolution in its orbit.
"Twelve hundred and sixty days" are expressed by ^^ time, times, and half a
time," or by '■/or/y-ttro iniiiilli)i." Tliese periods are each equal to three years
and a half.

Death — As natural death is a ceasing to be as before, a change of state,
or the destruction of the life of the animal, so it is the symbol of the destruc-
tion of any subject, according to the nature of it. " Moab shall die with
tumult :" not that each individual shall perish ; but that Moab, the nation,
shall change its condition for a worse one; ^hall pass into subjection and
slavery.

Desert, or Wilderness, Means Paganism; the wild savage manners and
state of Paganism. As rhe idolatry of the Pagans was practiced in groves,
woods, and waste places, and the names of their demons had reference to
fields and deserts; so a desert became, among the Jews, the symbol of P.l-
ganism.

Dew, and Rain, Bre the symbols of heavenly blessings. The Oneirocril-
Its say that "dm; and rain arc the symbols of all manner of good things."
•'The two witnesses have power to shut heaven, that it rain not." They will
restrain the blessings of Heaven from falling ujion those who reject their tes-
timony.

Doo — The Gentiles. The liad properties of dogs arc obstinate barking,
cruel biting, insatiable gluttony, filthiness iu lust, vomiting and returuin;.; to
their vomit.

Door — The symbol of opportunity, way of access or introduction, licv

10 AI'I'KNTIIX.

IV. 1, " Behold a door was opened in heaven ;" that is, opportunity, or acccsf
to the discovery of divine secrets, was granted.

Dragon — "The well known symbol of the old Roman government, in its
Pagan persecuting state." The Egyptians, Persians, and Indians regard the
dragon as the established emblem of a monarch. It is sometimes used for
monarchical despotism in general. The whole principality of the old serpent
may be denoted by it; but in the Old Testament it is appropriated to the
wicked monarchs of the Pagan nations : "Art not thou he who has cut Rahab
[Egypt] and wounded the dragon ?" " I am against thee, Pharaoh king of
Egypt, the great dragon that lieth in the midst of the rivers." Hence is he
called leviathan, the water serpent; " Tliou breakest the heads of leviathan
in pieces, and gavest him to be meat to thy people in the wilderness." This,
like the dragon in the Apocalypse, had more heads than one.

" The seven-headed serpent which represents the Roman state, is so repre-
sented, not only in regard to that old serpentine form that tempted our first
parents, but has a reflection also upon that tyrannical kingdom of Egypt,
which was typified under the image of a dragon and leviathan." It is in
different forms the symbol of Rome Pagan, and Rome Papal.

Drunkenness — " They are drunken, but not with wine." Persons intox-
icated with the pleasure and affluence of this world, are said to be drunk.
Also, the stupidity and confusion of mind consequent upon deep affliction or
calamity, is symbolized by drunkenness.

Eagle — A king or kingdom. Ezekiel xvii., "A great eagle, with great
wings, long winged, full of feathers, which had divers colors, came to Leba-
non ;" that is, Nebuchadnezzar. The divers colors refer to the various nations
that composed the Babylonian empire.

Eartfj — Symbol nf the great body of the people contrasted with the gov-
ernment ; antichristiiin part of mankind ; idolatrous communities. There are
in the political and moral worlds, as well as in the natural world, heavens and
earth, sun, moon, and stars, mountains, rivers, aiid seas.

Earthquake — The established symbol of the political and moral revo-
lutions and convulsions of society. To "shake the heavens and the earth"
is explained by Haggai as denoting the overthrow of thrones, and the subver-
sion of the strength of the kingdoms. " I will shake the heavens and the
earth ; I will overthrow the throne of kingdoms, and I will destroy the
strength of the kingdoms of the heathen," chapter ii. 21, 22. The Oneiro-
critics concur in affirming that "by earthquakes are signified wars, slaughter
of men, and subversion of states and fortunes."

Eating, The act of — Denotes destruction in any way, or taking from
others. To ^- eat her Jiesh," is to consume her riches.

Eclipse, or The ohsmratum of sun, moon, and stars. The universe be-
ing the symbol of a kingdom or p(jlity, the obscuration of the sun denotes
the diminution or obscuration of the glory of its sovereign, and so of the
other potentates symbolized by the moon and stars.

Egypt — A mystical name of wickedness. Revelation xi. 8, " Their dead
bodies shall lie in the street of the groat city, which spiritually is called Sodom
and Egypt.

Elders, The twenty-four — Probably such of the Patriarciis and Prophets
of the old church, as saw by faith the day of redemption and rejoiced; and
who are expressly termed elders (^presbaterio') in Hebrews xi. 2. Rev. iv. 10,
" The four and twenty elders fall down before him that livcth fur ever aud
ever."

Eye — The symbol of light or knowledge, as blindness is of ignorance. A
scepter with an eye upon the top of it, means political skill in managing the
affairs of state. Zachariah xii. 4, " I will open my eyes upon the house of
Judah. I will smite the horse aud his ri<ler with bliiiduess."

Family — The church of God. Ephcsians iii. 15, "Of whom tlie whole
family in heaven and earth is named."

Al'I'KNliIX. H

FiKE, iSicriiifics fierce destruction. " Uc is lilce the refiner's fire to icn
)iuine tlie ilrdss." ''For lu'lioKl. flio Lonl will come with fire, to render hii^
anger with fury;" Isa. Ixvi. 15. "For by lire and sword will the Jiord plead
with all fle.sli ; and the slain of the Lord shall be many." Fire is never llic
symbol of a blessinjj, but of a curse. "So destructive is the symbol of
fire," says More, " that it denotes destruction in some way, by war and hostil-
ity." " His throne was like the fiery flame, and his wheels as burning
fii'C." " The dispensations of his providence will be very destructive to the
wicked."

Fire from Heaven — The comminations or excommunications of those
in authority.

Fire drought down from Heaven— The ecclesiastic beast, or the
antichristian j)riesthood, has such power with the civil government, as to
bring dowi- its anathemas and persecutions upon those obnoxious to their dis-
pleasure.

Flesu— -Riches and possessions of any sort. To "eat the flesh of kings,
captains," etc., is to consume their wealth and resources. "Flesh is univers-
ally referred to gold and riches in the interpretation of dreams." — Achniet.

Flood — Symbol of abuse, denunciation, and persecution ; emblem of
trouble and distress from any cause.

Forehead — Public profession.

Fornication, or Whoredom — Symbol of idolatry ; departing from the
institutions of religion, and forming alliances with the enemies of God. "I
am broken with their whorish heart, which has departed from nie ; and with
their eyes, that go a whoring after their iddls."

Fox — "A cunniug, deceitful person;" Luke xiii. 32. "Go tell that/o;c."
Ezekiei xiii. i, " Thy prophets are like the /o:i-es in the deserts."

Frogs — A hieroglyphic of imperfection amongst the Egyptians. The
Bymbcdic meaning ni' frogs, says Artimidores, is impostors and flatterers, who
seek favor from the lowest of mankind.

Garment — The symbol of the condition or state in which any one is. To
be clothed in white, denotes prosperity or victory. To put on clean garments
after washing, signifies freedom from oppression, care, and evil, together with
honor and joy.

Gates — -Gates of the daughter of Zion." — The ordinances of Jehovah,
by which the soul is ludped forward in the way of salvation. Ps.alm ix. 14,
"That I may show forth all tliy praise in the gates of the daughter of Zion."

Gates of Death — Iniminc^nt danger of death. Psalm ix. 13, "Have
mercy upon me, () Jiord 1 thou that deliverest me from the gates of death."

God — When used as a symbol, denotes a magistrate, a prince, or superior.
Moses was made a god to Pharaoh.

Gr.WE — Tlir putting of a person into the grave, is consigning him to ob-
livion. " Not to sutler dead bodies to be put into the grave." denotes that they
shall be remembered, and not permitted to be put into eternal silence.

Hail — Denotes inroads of enemies, killing and destroying. Hail from
heaven represents destruction by the sword, coming from some government :
"Behold, the Lord has a mighty and strong one, which, as a tempest of hail
and a destroying storm, as a flood of mighty waters overflowing, shall cast
down to the earth violently. The crown of pride, the drunkards of Ephraim,
shall be trodden under foot." Isaiah xxviii. 23, and xxx. 30, 31.

Hand — The symbol of action and hard labor.

Hai^LCT — Denotes an idolatrous community. Cities were formerly rep-
resented under the types of virgins, wives, widows, and harlots, according to
their diff"crciit conditions: hence the true church is symbolized by a chaste
bride, and an apostate, or worldly religious community, is dejiicted by a
harlot.

Harvest — Cutting down of grain is the figure of cutting down men.
" The harvest of the earth is ripe" — The people air tit for destruction. Some-

42 • APPENDIX.

'iiuf? h-n-cntt denotes a more auspicious state of things, as, when people an
prepared fur conversion, or being gatliercd to tlie Loril ; Init more generallj
till' liarcrxf and the I'intdf/r denote the awful judgments of God's severe ven-
geance on his enemies,.

Head, or Hcaih — 'The haul of a least denotes that person or those per-
sons in whom the supreme power resides.

Heat — 7'o he scoi-clied wiiJi great heat denotes the endurance of some great
calamity.

Heaven and Earth — The whole universe, political or religious. Hea-
ven is always the symbol of government : ine higher places in the political
universe.

Hill and Mountain, Are both symbols of a kingdom.

Horns — " The great horn is the first king," Daniel. ■ The ten horns ara
ten kings." The well known symbol of a king.

Horse — Symbol of war and conquest ; the state, color, or equipage of a
liorse represetits the condition of his rider: wju'tn denotes victory and pros-
perity; hlat-k represents distress and genera! calamity; red denotes war and
tierce hostility ; pale is the symbolof death and destruction.

Hour — Emblem of a very short period nf time. One hour, a very short
season.

HuN(iER and Thirst — Established symbols of affliction. To hiinr/er and
thirst no tnore, denotes a perpetual exemption from all affliction.

Idol, Idolatry — -Anything too much, and sinfully indulged. 1 John v.
21. "Keep yourselves from ido/s."

Incense — Prayer, or the devotioi. of the heart in offering up prayer to
God. Psalm cxli. 2. " Let my prayer be set before thee as incense." Rev-
elation v» 8. "Golden vials full of inrense, wliich are the pravers of the
saints."

Islands — European states. Isles of the sew frequently, in prophetic lan-
guage, represent the western parts of the world, particularly Europe. Island
sometimes signifies a prim-e, or the sovereign of any small state, as well as
the small state itself

Jerusalem — In symbolic or figurative language, the Church of Jesus
Christ, the Christian Economy. "Jerusalem which is ahove, is free, tht
mother of vs all.'' "The holy city" is contrasted with "the greait city," the
true church of Christ with the apostate church ; Babylon and Jerusalem.
The former represents every professing Christian society, which submits not
wholly and unconditionally to Jesus, as sole lawgiver, prophet, priest, and
king; the latter, the society wliich unreservedly submits to him in all his
official power and glory. Jerusalem, New, contrasted with the earthly and
literal city, capital of Judea.

Killing, Act of — Changing the condition from bad to worse; causing a
person or state to cease to be what it was before : political death. The recov-
ery of a people is also called their resurrection. The killing of the witnesses
di.uotes the depriving them of their former state and power.

King — The supreme power, in whomsoever vested, and by whatever name
designated. Seven kinys, seven sorts of supreme power. The four beasts are
several sorts of beasts; so the fve senses denote not five of the same sort;
but five distinct species or sorts.

Kingdom — The body subject to any head or supreme power.

Lamb, Lamb of G-'oJ— The well known symbol of the Blessiah. A beast
with the horns ef a lamb, represents a state, or person, pretondiug to such
power as the Messiah rightfully exercises: spiritual power.

Lamp — Symbol of government, civil or religious.

Leaven — Corrupt doctrine and corrupt practices. Mark viii. 15. " Be-
ware of the leacen of' the Pharisees and Sadducecs, which is hypocrisy."

Leopard — An irreconcilable enemy ; emblem of cruelty.

Life — Alive; having power and activity. To cast the boast and the fals*

APPKNDix. 4;;

prophet iilive into a lake of fire, denotes not only the destruction of the per-
sons, but tlio succcssidii, the existence of such persons. To cast a |)crsoi
alive into a lake of fire, represents also the fierce and terrible uatur" of tin
judfinieut.

Light — The well known emblem of knowledge.

Locusts — Numerous armies of men, pillaging and destroying a couatry.
Joel i. 6. The Persians and Babylonians, who laid waste Judea, are com-

fiared to locusts: "If any king or potentate see locusts come upon a place,
et him expect a powerful multitude of enemies." Achmeles.

Manna — The bread of life. John vi. 26, 50. Uiddin Manna, the inef-
fable joys of immortalit}-. Revelation ii. 17; "To him that overeometh will
I give to eat of the hidden manna."

Mark — See Characfer.

Measure — See Balance.

Merchants — IMerchauts of the earth ; ecclesiastics, or spiritual persons,
in reproach of their worldly character, and because they traffic in religious
privileges, are called the merchants of the earth.

Month — See Time.

Moon— See Sun and Stars.

Mountain — A great and powerful govjrnmeut. " The mountain of the
Lord's house," the kingdom of the people of God : "In all mi/ Italy mount-
ain," in all the kingdom of the Messiah. Babylon is called a mountain :
Jeremiah li. 25 ; "I am against thee, () destroying mountain, saith the Lord,
which destriiyeth all the earth ; and 1 will stretch out my hand upon thee,
and roll thee down from the rocks." Zechariah iv. 7 ; " Who art thou, 0
great mountain? Before Zerubbabel thou shalt be a plain :" i. e., Babylon
reduced before Cyrus. The stone cut out of the kingdoms of this world, be
came a great mountaiu, [kingdom] and filled the whole eartli.

Mouth — The words which proceed out of it; commands and actions.
"Out of tlicir mouths issued fire" — destruction. Commands and threads issu-
ing in destruction.

Nakedness — Poverty, shame, and disgrace. "Make her naked:" sh;.il
bring upon her shame and disgrace.

Numbers — 7\ro; a few. Isaiah vii. 21 ; "A man shall nourish two sheep "
1 Kiugij xvii. 12, " I am gathering two sticks."

Three, or Third — Greatness, excellency, and perfection. Isaiah xix. 2i;
"In that day shall Israel be the third v/\ih Egypt and Assyria."

Ihur — Universality of the matters comprised therein. The four corn«rs
of the earth denote all ]iart8 of it. Jeremiah xlix. 3(j ; " Upon Elam wi./ I
bring the/'.i»/- winds from iha four quarters of the earth."

Seven — A large and complete, but uncertain and indefinite number. In ita
Hebrew etymology it signifies fullness and perfection. Daulniz. It is of
very treijuent occurrence in the Apocalypse, where we read of the seven spir-
its of God, seven angels, seven thunders, seven seals, etc.

Ten — Many, as well as that precise number. In Genesis xxxi. 7, 41, tin
times are many times.

Olive-Trees — Trees, in the prophetic scriptures, are often the symb.d?.
of men The olive, remarkable for its verdure, s<iundness, and useful oil, i;
the symbol of the most illustrious and useful men. Moses and Aaron wen
two olive trees. So were Zerubbabel and Joshua. The good man is liko a
tree planted by the water courses. The ax lies at the root of the dry t;ee.
The godly, by Isaiah, are called " trees of righteousness." xli. "'."'/hy
children are like olive plants:" the Jewish people and state. Jei xi. 10:
•' The Lord called thy name a green olive tree, fair, and of goodly f ait."

Palm, (branches of) — To carry branches of palm trees; the s; mbol of
juy, after a victory attended with antecedent suficrings.

Paradise — Symlml of hajipincss and salvation. "Fruits of 1 irai ise"
signify divine and n-it'ul knowledge.

^! AIM'EMIIX.

Pillars — Princes or uobles in a kingdom or state.

Potion, C/qh <>r Filtram — Soroery, cnehajitmeut. ^'Cup nf hrr Joniica-
tion," encliantins or magical influences.

Rain — KetVeshmeut, peace, and rigliteousness, pure aud heavenly doc-
trine. Deut. xxxii. 2. Psalm Ixxii. 6. Hosea x. 12 : "All manner of good
things."

Red — Bloody, cruelty.

Resurrection, and "rising from the dead"— A recuperation of lost
rights and privileges which have been taken away; a deliverance from perse-
cution and bondage. Ez. xxxvii. 9. " / will open their graves " — raise them
into a national aud elevated existence. Political and religious exaltation.

Rivers — Provincial magistrates, revenues. Consolations are also repre-
sented by rivers of living waters; the fruits of the spirit. Drying up of
rivers portends death, sorrow, and affliction.

Rod — Power and rule. Psalm ii. 9 : " Thou shalt break them in pieces
with a rod of iron."

Scarlet, scarlet colored — Emblem of the most bloody cruelty.

Sea — Waters signify people. The gathering together of people into one
body politic, constitutes a sea. The loiiids strove upon the great sea — an em-
pire in agitation.

Seal, Sealing — Preservation and security.

Selling— See Buying.

Serpent — See Dragon.

Ship — The symbol of profit.

Silence — Bringing to silence, or putting to silence. Utter destruction.
Isa. XV. 1 : "As if Moab was laid waste, and brought to silence."

Sleep — Death. Daniel xii. 2: " Many that sleeky in the dust of the earth
shall awake."

Sodom and Gomorrah — Any apostate state and people, or the wicked
world at large. Isaiah i. 10 : " Hear the word of the Lord, ye rulers of
Sodom; give ear unto the law of our God, ye people of Gomorrah."

Stars — See Sun.

Sun, Moou; and Stars — Symbol of tlic high lights and authorities in soci-
ety, political and religious. The Sun denotes the chief, the Moon next in
authority, and the Stars the nobles. Joseph's dream, interpreted by Jacob,
gives the true interpretation of these symbols — "Shall I, and thy mother,
and thy brethren, indeed, conjo and bow down to thee I" The Moon is the
symbol of the Jewish state, the Sun of the Christian, and the Stars are used
to represent, sometimes, the lights in general. The Morning Star is a symbol
of the Messiah. The King of Babylon is called ^'■Lucifer, Son of the Morn-
ing." " I am," says Jesus, " the bright and the morning star." Angels, too,
are symbolized by stars. When the morning stars sang together, even all the
sons of God shouted for joy. "Stars falling from heaven," denote the de-
struction of the nobility. " The stars are usually put for subordinate princes
and great men." — Sir Isaac Newton. Political and ecclesiastical heavens
have their hosts — their sun, moou, and stars, as well as the natural.

Sword — Symbol of slaughter. Sword out of the mouth- — threateuings,
sharp and severe : his words are drawn swords — piercing and terrific.

Tail, "Tail of a beast," — Symbol of the train or retinue of the chief au-
thority or state symbolized by the beast whose tail it is.

Teeth — ■" Large iron tcetli," a devouring enemy; rapacious cruelty.
Temple of God, Christian Church — "Man of Sin sitting in lue temple of
God, represents Christ's pretended Vicar, reigning over something called the
church." "A pillar in the temple of my God," a conspicuous member in the
church of the Messiah : " a consecrated people, whose profession is Chris-
tian," say Hammond, Grotius.

Thirst — See Hunger.

API'KMUX. Aft

TiiuKbiuNa — Destruction. Jer. li. 33: "Babylon is like a threshing Jioor
It is time to llirrsh her."

TnROKS, Throes of chililbirth — Image of great endeavors to bring to pass
something attended witli greai; difficulty. Jer. xxx. U, 7. Isa. Ixvi. 7.

TllKONE — Throne, kingdom, govcrunieut, authority, dominion, and power,
iire of like signification. To tran.slate the kingdom from the house of Saul,
.'ud to set up the throne of David over Israel, is to translate the government
tVom one to the other. "J/ie throne of the beast," is his authority.

Tuito.NE OP God — As the trees of God are magnificent trees, the cedars
of God magnificent cedars, the mountains of God very large mountains; so,
figuratively, and in the Hebrew idiom, " Throne of God " is a magnificent
throne.

Thunder, '• There were thunders and lightnings " — The symbol of sud-
den and terrific dispersion and destruction of the forces of war. As the cor-
ruscations of lightning and thunder shake the natural heavens, or air, so
symbolic thunders, etc., shake the political and existing governments of men.
Isa. xxix. C; Job xxxix. 25; 1 Sam. ii. 10; Ps. xviii.

TiJiE, times, and half a time — Time is one annual revolution of the earth ;
times, two such revolutions; and the dividing, or half a time, is half a year:
time, times, and half a time, denote three years and a half. This is estab-
lished in Daniel's prophecy. Nebuchadnezzar was to associate with the
beasts till seccn times passed over him : i. e., seven years.

" Numbering by months or moons is appropriate to the works of darkness ;
because the moon is the governess of night: numbering by the course of the
sun, is appropriate to the works of righteousness, and this is in correspond-
ence with the u.se of these symbols in the Apocalypse. The continuance of
the Beast, and the profaning of the holy city by the Gentiles, are reckoned
by months; but the prophecy of the Witnesses by days; the abode of the
woman in the wilderness by duf/s, and by time, times, and half a time; three
solar years and a half."

Trees — See Olice.

Trumpet — Emblem of the proclamation of war or peace.

Vintage, and Wine I'ress — Symbol of great oppression, aflBiction, and
eft'usion of blood. See Joel iii. 12.

Waters — Symbol of words, languages, and people.

Wheels — llevolutions and dispensations of God's government.

White Clothing — Innocence and purity.

Whore — The apostate church.

Wiiouedom, if/o/aV/y — Worshij) of man's inventions, renunciation of alle-
giance to Jesus Christ, as the sole Lord, prophet, priest, and king.

Wind, See .S'e<( — Symbol of commotion.

Wine Pre.ss — See Vintage.

Witnesses — Two witnesses, a few witnesses — The scriptural plurality.
That succession of pleaders for God which have stood forth lor him during
the time, times, and a dividing of time, in which the iMan of Sin sits in the tem-
ple of God, and the Woman is nourished in the wilderness, according to some.
The two witnesses, according to others, are the two distinct bodies of men in
succession, which plc.id for the political and religious rights oi' men, against
the usur[)at!ons of priests and kings: resembling in their character Moses and
Aaron ; Zernbbabel and Joshua: or, llevelaiion and Nature, those witnesses
for God's being and perfections; or the Old Testament and the New; the
Apostles ,111(1 the Prophets. Such are some of the views taken of the two
witnesses.

WCMAN — A body politic, whether city, state, or church.

World — See Ueaoen and Earth. The whole frame of things.

WoRsllli' — Subjection, homage; political and religious.

ZlON — The Christian idiurch in her impregnable and triumphant char
acter.

CRITICAL NOTES.

MATTHEW, TITLE.

" The testimony of Matthew Levi, the Apostle." Com. Ver. " The Ooxpd accoidinj to
Matthew." "The (common) title, neither of this, nor of the other histories of our Lord,
is to be a.'scribed to the penmen," says Dr. Campbell ; and to this agree ihe suffrages of
all the le:irned. Ignorance and superstition have converted the common title into ;•
meaning altogether repugnant to the character and design of these narratives. They are
called " The. Hulij Gospels," and worshiped under this title in our courts of law and
e<iuity, with the Koman devotion paid to " the sacrament," or to the sacrifice of the ma-ss
called "Mi: host," under the tutelage of the Pope.

The proper name of Matthew's narrative is unquestionably that which we have af.
fixed to it, and it is authorized by the Apo.stles themselves. The Saviour, (Luke xxiv
4S,) thus addresses the Apostle.s, " You are my witnesses" — equivalent to. You sltall (jii\
testimony of me. He tells them, (Acts i. 8,) "You shall give testimony," or you shall b-.
witne.s,ses for me, "from Jerusalem to the ends of the earth." In Acts v. 32; x. 39, thi
Apostles a.ssume this title — " We give testimony of him," or " We are his witnesses.''
What they s])(ike, and what they wrote concerning Je.sus, was equally their testimony.
VVheibcr verbal or written, the testimony is the same. We have the highest authoiity,
then, for the title we have prefixed to these writings of Matthew, Mark, Luke, and John ;
and there is neither propriety in the common titles which tliey bear, nor authority for
them. All the.se historians testify many items which, though subservient to their main
design, arc different from, and not the gospel of Jesus Christ, properly so called.

The Greek terms uaiiTvpior, iinpTvpia, are indiscriminately trartslated testimony, record,
and witness, by King .James' translators. They supposed also any of these English words
equivalent to the original. In otu' times the term testimony is most in use; and the Tes-
timony of John is more accordant to our standards, than the Record or Witness of Jolin.
There is, indeed, every kind of propriety in the title we have adopted out of the text
itself. The student of these writings needs not be informed that Levi and Matthew are
like Simon and Peter, names of one and the same Apostle.

MATTHEW, CHAP. I.

The preface to each of the five historical books, is, in the common version, inserted

in the history. Matthew's preface is made the first verse of the first chapter.

Some suppose the preface to belong to the first chapter only; others more rationally
suppose it to belong to the whole narrative. Those who appropriate it to the tir.st chap-
ter, translate the phra.se liifi'/M- jd'urrrj,-, "the linenije," as Dr. Campbell has done. Those
who extend it to the whole of Matthew's writings, transl.ate it " llie history." Dr. Camp-
bell Siiys, "This phrase is found where it can not signify either genealogy or list of de-
fioendants, as Genesis i. 2, I!(6/lnf yrveccui; ovpnvov Kai )T?r: — the account of the origin and
gradual production of the universe.

The Syriac, according to Whitby, renders it thus: — " The narrative, or rehearsal of the
generation or liirlh of Jesus." Whitby, on this p;i,ssage, observes, that "the word is used
elsewhere with a latitude to comprise also the history of our Lord's life, death, and res-
urrection," although he confines it to the first chapter. Doddridge and Thompson trans-
late it, "the genealrigy of Jesus." The former, however, observes, that yrvini- corres-
ponds with the Hebrew teledeth, which sometimes signifies the history of a person's life.
Simon the Jesuit, translates the Vulg.ite into French, as Doddridge and Thomp.son have
the Greek into ICnglish. licza h;Ls \i '' lilicr ijeneralionii," wwA James' translators follow
him — "The book of the generation." Vilringa conten<ls that it should be translated /ti.f
tory in this place, and Dr. Adam Clarke Ls of the same opinion. We find the plir;ise oo-
cnrrir.g frei|iienlly in the Septu:igint as e<iuivalent to the term history ; and have luvord
ingly given it in tlie text. But, with these document.s before him, let the reader judge.

MATTHEW, CIlAl". I., VEllSE 20.

"Angel of the Lord." — Dr. Campbell h:i.s here translated this phrase " messenger of the
Lord,' an<l in most other places h<' translates it " messenger." 1m his ci^dilh dis.sertatioD

(•IT)

48 APPENDIX.

lie lias specified fcfiir cases, including, say four-fifths of the number of times this word oo
cius; and in all of which perspicuity requires that it should be rendered mtuaigtr. In
tlie first edition of this work, we uniformly, for the sake of perspicuity, rendered the
word a>7f Aof, angeius, " messenger." To this it has been objected, that the word messen-
ijff is not more an English word than the term angel itself; that the word anyel is natu-
ralized and adopted into the English tongue, and now to exclude it from the language
of Christians and the public, is neither practicable nor eligible ; besides, there is no diffi-
culty in understanding it, and no controversy of importance depending upon its ambi-
guity. To this we reply, that we liave no predilection for the word messenger, nor objec-
tion to the word angel, nor desire to e.xclude the latter from the langu.age of Christians,
But we aim at perspicuity ; and finding the term angel regarded rather as the name of a
nature, than of an alllce — as belonging rather to a superior order of beings, than to the
race of beings to which we belong — we preferred, for the sake of correcting or prevent-
ing such an error, a translation of the word unequivocally indicative of its meaning, to
the most superficial reader. Such is the term messenger.

Messengers are of two sorts of natures — celestial and terrestrial. Of the heavenly mes-
■^engers we know nothing. Their ministrati<5ns we understand, partially at least; but of
their nature we are wholly ignorant. Of the terrestrial messengers we have some knowl-
edge, both of their nature and office ; and among these we discover different ranks or
orders. He maketh the winds, the lightnings, tlie ferocious animals, the sword, famine,
and pestilence, his earthly angels, or messengers — the executioners of his wiU.

The word ayyF/.ni; in tlie scriptures is not confined to a superior race, or celestial order
of beings; but is applied indiscriminately to every creature of God sent by him to ac-
complish his will, or to carry messages of good or evil to mankind, whether that crea-
ture have intelligence or not. It occurs more than one hundred times in the New Tes-
tament, and is in all versions occasionally translated by the term messenger, and fre-
(luently by the word angel, which is, indeed, an adoption, rather than a version of the
word. It is also applied not only to the agents which God employs, but also to the
agents of every creature. The devil or Satan has his angels or messengers, and individ-
uals and communities have theirs. The New Testament authors speak of an angel of
Satan, of the angels of the churches, of the angei of Peter, and of the angels of little
children. It is applied to John the Harbinger, to the winds, and to all the elements
which specially work for God.

In most, or, perhaps, in all English, and all modern versions, it is sometimes rendered
by messenger, which also represents apostle ; and this again confounds the reader : for
when he meets the word messenger, he civn not ascertain whether it is aTroamAoq or a-jje\n(;
in the original. H;id we our choice, we would always render the word apcstolos, mis-
sioiuiry ; and the word ANGELO.S, messenger: but this we have not. The words angel and
apostle are now naturalized and adopted into our language, and we must use them.

Were we to use the word angel always in reference to the heavenly messengers, and
ihe term apostle only in reference to the original eye and ear witnesses of the word, still
we would not escape censure; for then some would say we had taken upon us to judge
when the Greek terra represented the one or the other, and that thus we have prescribed
to the faith of the reader.

With this explanation, we have, in the present edition, used the word angel and the
word m&fsenger in the historical books indiscriminately, because nothing is hazarded by
so doing: but in the Epistles we have uniformly used the word messenger, leaving it to
the reader, as the Apostles left it to us, to judge whether it is a heavenly or an earthly
agent that is intended. The word apostolos we never translate angel or messenger, but
adopt it as a naturalized term of our own language.

MATTHEW, CHAP. III., VERSE 7.

Doctors Campbell and Macknight have not only occasionally translated Bavriafiog
and BawTiafia by the word immersion, but have contended, in their notes, that such is
their meaning. We shall give their own words: and if Paidobaptists quarrel with the
translation, the controversy is with their own Doctors, and not with us. We love uni-
formity where no violence is offered to the sense, and what they have, in this instance,
sortMiimes done, we have a/ioays done ; and for the same reasons which they h;ive given.
However sectarian jealousy may exhibit itself on this occasion, we care not. For,
whether the reader may believe us or not, we declare, in the presence of Him who
searches the hearts, that no interest, inducement, or consideration, could, in an undeit:ik-
ing so solemn and responsible ;is that in which we are engaged, cause us to depart, in the
least respect, from what we believe to be the meaning of the sacred writers. Dut in this
instance we do not depend upon our own judgment only, but also upon the intelligence
and candor of these Presbyterian tranclators. Let the reader examine their own testi-
mony.

Campbell's DisserUUions, vol. 2, p. 23. — " In several modern languages we have, in

APPENDIX. 49

If hat regards Jewish and Christian rites, generally foUowed the usage of the old Latin
version, tliough the authors of that version have not been entirely uniform in their
method. Some words they have transferred from the original into tlieir Uinguage —
others they have translated. Ihit it would not always be easy to lind their rejison foi
making this difl'ereni'e. Thus the word -ipirntui tliey have translated cirrumcinio, whic!:
exactly corresponds in etymology ; but the word ba-riaua they have retained, changing
only the letters from (jreek to Roman. Yet the latter was just as susceptible of a literal
version into Latin as the former. Iinmeraio, tindio, answers as exactly in the one ca.se, a.-
cireiiinciaio in the other. -Vnd if it be said of those words, that they do not rest on clas-
sical authority, the same is true also of this. Etymology, and the usage of ecclesiastic au-
thors, are all tliat can be pleaded.

" Now, the use with resjiect to the names adopted in the Vulgate, has commonly been
imitated, or rather implicitly followed through the western parts of Europe. We have
deserted the Greek names where t)ie Latins have deserted them, and have adopted them
where the Latins have adopted them. Hence we say circumcixion, and not perilnimj; anil
we do not say immerxinn but bapti.im. Yet when the language furnishes us with material.-
for a version so e.xaot and analogical, such a version conveys the sense more persjiicu-
onslv than a foreign name. For this reason, I should think the word inLineriiion, (which,
though of Latin origin, is an English noun, regularly formed ft-om the verb, tu immerse,)
a better English name than baulimn, were we now at liberty to make a choice."

Again, vol. iv. p. 128. — "Underffn an immersion liice that which I must undergo," to 6a--
riaua o f)'w CarrnCofnir burrria^f/rai English translation : To be baptized with thebaptism that
I urn to be baptized with. The primitive signification of baivTiaaa is immersion; of ''"'-
nCin; to immerse, pluni/e, or overwhelm. The noun ought never to be rendered baptism, nor
the verb, to baptize, but when employed in relation to a religious ceremony. The verb
611-Tunv sometimes, and (larvven; which is synonymous, often occurs in the Septuagint
and apochryphal writings, and is always rendered in the common version by one or
other of these words, to dip, to mi.sA, to pbmije. When the original expression, therefore,
is rendered in familiar language, there appears nothing harsh or extraordinary in the
metaphor. Phra-ses like these, 'to be overw.elmed with grief,' 'to be immersed in afflic-
tion,' will be found conunon in most languages."

-Vgain, in his notes on Matthew iii. 11 ; vol. iv. p. 24. — "The words OaKTiieiv, both in
sacred authors and classical, signifies, to dip, to plunge, to immerse, and was rendered by
Tertullian, the oldest of the Latin fathers, tingere, the term used for dyeing cloth, which
w.a3 by immersion. It is always construed suitably to this meaning. Thus it is, fi' vSari,
cv TO lopiUi'T/. But I should not lay much stress on the preposition ev, which, answering
to the Hebrew beth, may denote with as well as in, did not the whole phraseology, in re-
gard to this ceremony, concur in evincing t!ie same thing. Accordingly, the baptized
are said ni'afiaivicv to ari.<<e, emerge, or ascend, v. 16, n~o tu ucfarof ; and Acts viii. 39, ea
row vSaror, from, or out of the water. Let it be observed further, that the verbs paivo and
l)nvTiC(J, used in scripture for sprinkling, are never construed in this manner. J will
Kjirinlclc you with clean icater, says God. Ezek. xxxvi. 25, or, as it runs in the English
translation literally from the Hebrew, I will sprinkle clean vxiter upon you, is in the Septu-
agint, I'aivu F.<p v/ini: Kn<S(ipnv aiup, and not as baTrri^u is always construed — I'aivu v/wi; m
Ka&apov vi'iari. See al-so Ex. xxix. 21. Lev. vi. 27; xvi. 14. Had bn^TTi'u been her? em-
ployed in the sense of pa/vu, I sprinkle, (whicli, as far as I know, it never is, in any sense,
8:icred or classical,) the expre.ssion would, doubtless have been V^yu 6a7rTi(u ef v/ia^ vi^up,
or a-n tk fdarof, agreeably to the example referred to. When, therefore, the Greek word
6aiTTi'i,) is adopted, I may say, rather than translated into modern languages, the mode
of construction ought to be preserved so far as may conduce to sugg&st its original im-
port. It is to be regretted that we liave so much evidence, ibat even good and learned
men allow their judgment to be warpi'd by the sentiments and customs of tbe sect whicli
tluy prefer. The true iiartisan, of whatever denomination, always inclines to correct tlu
diclion of the Spirit by (bat of the party." It is not neces.sary to give all he has said
on this theme. The above may sufliee to show that we have his authority for this ren
dering.

\Ve shall iu)W give a mere sample from Macknight, who is so copious on this .subject
As I aim at brevity in tlie.sc notes, 1 shall select one passage from him, which fidly ex-
pre-s-ses his views of llic whole matter — on I I'eler iii. 2i. To these 1 shall add a few
testimonies fi-om nu-n of nod' anuingst the I'aidobaplists.

"The antitype Jiapli.^in. — The word Tc-nr. type, denotes a thing Ibat is so formed as tr
convey an exact image of ilself, by impressi<in on another substance ca])able of receivinf;
the impression. In scripture, it signifies a pulteni, according lo which a thing is made
Thus till' visionary tabernacle, shown to Moses, in the mount, is called tvk'h, a type, 01
palterji. Iieeanse he was lo make the material tabernacle exactly like it- — Hebrews viii. 6.
In scripliire likewise, rcTor, ulypc, signifies an example of moral conduct, tu be followed
^r avi.lilrd — 1 Cor. .X. <>, II. The word nvnn-itr^ antitype, lU'noXp^ tbe thing formed in
InilK.^<ii of the type or imtlirn. Thus, Heli. ix. 21, the Alosaic tabernacles are called av-
-V-— unlUypes, or likeness of tlw true tnhirniuli- iir habitation of the I'eily, because they
«ere lurmed according to the Ttmor^patum shown (o Moseo, which was considered ns tht*

50 APPENDIX.

true tabernacle. Farther, because some remarkable persons and events, recorded in

srriplure, were so ordered by God, as to be fit emblems or representations of future persons
and events, (see Galatians iv. 24, note 1,) these persons and events are called types, and
the things which they represented or prefigured, are called antitype.-^. Thus, Rom. v. 14,
Adam is called tv-oc, the type of Christ, who, on that account, is called the second Adam.
Thus, also, tlie water of baptism is here called the antitype to the water of the flood, because
the flood was a type or emblem of baptism, in the three following particulars: — 1. As by
building the ark, and by entering into it, Noah showed a strong faith in the promise of
God, concerning his preservation by the very water which was to destroy the antediluvi-
ans for their sins ; so, by giving ourselves to be buried in the water of baptism, we show
a like faith in God's promise, that though we die and are burijed, he will save us from
death, the punishment of sin, by raising us from the dead at the last day. 2. As the pre-
serving Noah alive during the nine months he was in the flood, is an emblem of the pre-
servation of the souls of believers, while in the state of the dead ; so, the preserving be-
lievers alive, while buried in the water of baptism, is a prefiguration of the same event.
3. As the water of the deluge destroyed the wicked antediluvians, but preserved Noah,
by bearing up the ark in which lie was shut up till the waves were assuaged, and he went
out of it to live again on the earth, so baptism may be said to destroy the wicked, and to
save the righteous, as it prefigures both these events ; the death of the sinner it prefig-
ures by the burying of the baptized person in the water; and the salvation of the right-
eous, by raising the baptized person out of the water to live a new life. These things
considered, may not our Lord's words to Nicodemus, "Except a man be born again of wa-
ter," be an allusion to the history of the deluge, and a contirmation of its typical mean-
ing? For Noah's coming forth from the water to live again on the earth, after having
been full nine months in the water, might fitly be called his being born of water. Con-
sequently, a.s baptism is the antitype, or thing signified by the deluge, a person coming
out of the water of baptism may have been called by oUr Lord, his being born again of
water."

Simon, the Jesuit, a critic of great eminence in the Church of Rome, in his transla-
tion of the Vulgate, on Matthew iii. 11, has these words, in a note : — " To baptize literally
signifies to dip; and to this day, through the East, baptism is performed in no other way,
according io the ancient practice of the Christians, borrowed from the Jews."

The great Whitby, of the Church of England, in his commentary, now before me, rf-
peatedly censures those who depart from the true import of this term. I can only give
one extract from him. It is from his notes on Romarw vi. 4 ;^

" It being so expressly declared here, and Col. ii. 12, that we are buried with Christ in
baptism, by being buried under water, and the argument to oblige us to a conformity to hia
death, by dying to sin, being taken hence ; and this immersion being religiously observed
by all Christians for thirteen centuries, and approved by our church, and the change of it
to sprinkling, even without any allowance from the author of this institution, or any li-
cense from any council of the church, being that which the Romanist still urgeth to jus-
tify his refusal of the cup to the laity; it were to be wished that the custom might be
again of general use, anil aspersion only permitted, as of old, in case of the Clinici, or in
present danger of death."

Dr. Doddridge, in his Expositor, seems to avoid any criticism on this terra. Indeed,
he often views it with considerable jealousy ; yet he is constrained to translate it some-
times in order to make sense. Matt. xx. 22: "Are you able to be baptized with the bap-
tism, and to be plunged into that scene of suffering with which I am shortly to be bap-
tized, and, as it were, overwhelmed for a time." Ami speaking of the Eunuch's baptism,
he says, " It would be very unnatural to suppose that they went down to the water merely
that Philip might t;ike up a tittle water in hit hand to pour on the Eunuch ; and admits
that baptism was generally administered by immersion?'

Dr. Hammond, on John xiii. 10, says, " BaKTia/m^ signifies an immersion, or washing
the whole body."

Bishop 'Taylor, in his Rule of Conscience, 3d rule, chapter 4, says, " If you attend to
tlie proper signification of the word baptism, it signifies plunging into water, or dipping
with washing."

Beza, on Matthew iii. 11, says, "The word 6aTTTiaiin^ signifies to dye by dipping or
washing, and differs from the word Avrai, signifying to drown, or go to the bottom m
a stone."

M:irtin Luther, Tom. i. p. 71 ; and Tom. ii. p. 19, says, "Baptism is a Greek word,
and may be translated, a dijipiui/, when we dip soiuething into water that it may be cov-
ered with water; and lliougli it be, for llie most pait, almost allogether abolished; for
neither do they dip tlie whole i-liildren, but only sih-inJclc them with a little water; they
ought, nevertheless, to be wholly dipped, and presenlly drawn out again; for that (he ety-
mology of the word seems to require. I would liavc those that are to be baptized, to be
wholly dipped into the water, aa the word imports, and the mystery does signify." Ac
eordingly, in his translation, he styles John tbc Kaptist, John the Dipper, or John, the hn

APPENDIX. 61

JohB Calvin, Inst. lib. c. 15, sect. 19, declares, ''The very word baptizing siguifies lo
Up; Bind it ia certain tliat the rite ol' dipping wa.s ubstrved of the ancient church."

To these Paidobaptists of illustrious name, I might add a host of others, among whom
would appear Scapula, Stephens, tirotiua, Leigh, Buchan, BuUinger, Piscator, Erasmus,
Burkitt, Pool, and Selden ; but it appears superfluous.

We will give no Baptist authorities, and will not make a remark of our own on this
subject, save, lluit il muxt strike every reader how exactly and ciien beaiUi/ally, the imi/orm
translation of the word in this version correspoiuls with ail thf worda joined with il, and all the
circunistajices attending its appearance on all occasions ; and that the words expressive of tht
Paidobaplisi ceremony would not make sense, if uniformly adopted in the passages where thib
term occurs. But we rt^t the whole authority of this translation on the criticisms of the
Romanists, Episcopalians, and Presbyterians.

MATTHEW, CHAP. V., VERSE 22.

Thompson translates Matt. v. 22, thus : " Whosoever is angry with his brother with-
out cause, shall be liable to the sentence of the judges; and whoever shall say to his
brother, Baca, (a contemptuous word,) shall be liable to the sentence of the Sanhedrim;
and whoever shall say, Moreh, (a reproachful word,) shall be liable (to be sentenced,) lo
the vale of tire," or to the Oehenna of fire.

In the common translation of this verse, there is a confounding of things present and
future, of things human and divine, that badly comports with the wisdom and dignity of
the speaker. What affinity exists between j udges, a council, and liell tire ? Why should
one expression of anger only subject a person to human judges; and another subject
him to hell tire, in the usual sense of these words? Now, if the terms in this verse con-
veyed the same meaning to us, which they conveyed to the audience which the Saviour
at that time addressed, we would discover a propriety and beauty in them which is not
manifest in the common translations of them. The fact is, that the allusions in this
verse are all to liuraan institutions or customs among the Jews; and tlie judges, the San-
hedrim, and the hell fire here introduced, are all human punishments. Parkhurst ob-
serves on the phrase Teei-va tov Ilvpoc, (a Gehenna of tire,) that, in its outward and pri-
mary sense, it relates to that dreadful doom of being burnt alive in the Valley of Hin-
nom. " The Valley of Hinnom lay near Jerusalem, and had been the place of those
abominable sacrifices, in which the idolatrous Jews burned their children to Moloch,
Baal, or the Sun. A particular place in this valley was called Tophet ; and the valley
itwlf, the Valley of Tophet, from theyire stove in which they burned their children to Mo-
loch." (See 2 Kings xxiii. 10; 2 Chron. xxviii. 'i; Jer. viii. 30, 32; xix. 5, 6; xxxii.
35.) It appears, also, that burning a person alive, was a punishment inflicted under the
law. Lev. xx. 14 ; xxi. 9.

The design of the speaker, in this passage, goes far to solve the difficulties which awk-
ward translations of it have thrown in the way. The great error which the Messiah, in
this part of his discourse, so severely reprehends, is, a disposition to consider atrocious
actions as the only evils which would subject men to the judgment of God. He pro-
ceeds to inform his audience that, under his reign, not merely atrocious actions, but im-
proper thoughts, contemptuous and reproachful words, would subject men to punish-
ment. In order to exhibit the discriminating spirituality of his reign, he alludes to hu-
man discriminations regarding criminal actions, and the diversities of punishment to
which transgressors were obnoxious, according to the supposed malignity of their deeds.

The sentence of the city councils, which extended, in certain instances, lo strangling a
person, is one of the allusions. These councils wore composed of twenty-three }\idges,
and were an inferior court amongst the Jews. The Sanhedrim, or council of seventy-two
<enators, whose sentence authorized Miming to death, and which was the superior court of
that people, constitutes the second allusion. The burning a person alive in the vale of
llinnom, is the third. By these allusions he teaches his audience that anger in the heart,
anger expressed in the way of contempt, and anger expressed with manifest malice,
would, under his reign, subject men to such diversities of punisliment as they were wont
lo apportion to atrocious actions, according to their views of criminality.

Tlie following translation of this verse is expressive of the lull sense of the original :
"Whoever is vainly incensed against his brother, shall be obnoxious to the sentence of
Che judges, (the court of twenty-three ; I whoever shall say to his brother, (in the way of
t»ntempt,) ShiUlow brains, shall be obnoxious to the Sanhedrim; and whoever sliall say
Apostate wrrieh, (the highest expres.sion of malice,) shall Ix; obnoxious lo the Gehenna of
fire," or to lieiuf' burned alive in the Valley of Hinnom. This translation ia in sub
■aace approved by Adam Clarke, and other critics of respectability.

52 APPENDIX.

JOHN, CHAP. I., VERSE 5.

"AU things were made by it." — Every English version before that of King James, pre-
ferred it to he — because of the laws of concord : word being in English neuter, the pronoun
referring to it should be in the same gender. The Vulgate also uses hoc, the neuter gen-
der, to agree with verbuin, neuter. Luther, in like manner, prefers the neuter pronoun.
In Italian, parola (the word) is feminine, and so is the pronoun agreeing with it. So in
tlie French versions.

Dr. Campbell jastities it in a long note on this passage, and shows that the authors of
the common version departed from their own rule in the fourth verse of the same chap-
ter, where the term liijhl is as clearly applied to the same person as the term word, and
yet, in the tiflh verse, they translate the pronoun agieeing with it, by the same pronoun
it; — "and the darkness coraprehendeih it not." The Doctor says: "It is much more
suitable to the figurative style here employed to speak of the word, though denoting a
person, as a thing agreeably to the grammatical idiom, till a direct intimation is made of
its personality. This intimation is made in the fourth verse— In it was life." To this we
assent.

The best reason, as it appears to us, for this preference, is, that the antecedent to the
word it can onjy be the term word ; but the antecedent to the term him may be more nat-
urally concluded to be Ood, the nearest noun — which would materially change the sense
of the pa.ssage. To avoid ambiguity, as well as for the other reasons assigned, we preler
the new version, which, in this case, is the oldest.

MATTHEW, CHAP. XI., VEE8E 12.

Matt. xi. 12. " The kingdom of heaven is invaded," etc. — " The comparison is here to a
country invaded and conquered." The Scribes and Pharisees claimed for themselves the
chief places in this kingdom, and were by their conduct shutting this kingdom against
men. Publicans and harlots, however, in opposition to the influence and example of
those men, received the doctrine of tlie Messiah, and thus, as it were, invaded or took
possession uf that kingdom, from which the elders and doctors excluded them. Finally,
the Gentiles, too, by their faith in the Messiah, and the consequent boldness, took pos-
session of this heavenly kingdom. This kingdom, since its tirst promulgation, admitted
every man to enter it, who had boldness to deny himself, and take up his cross.

MATTHEW, CHAP. XI., VERSE 21.

Matt. xi. 21. — The kingly conquests and triumphant victories of the Messiah, are the
subject on which Isaiah dwells, on that part of his prophecy from which this quotation
is made. The emblems introduced by tne Prophet are designed to show the ease with
which the,se victories shall be obtained. No trumpets, spears, or torches shall be em-
ployed in making his laws victorious. He will not employ such weapons in subduing
the nations under him; not even a bruised reed will be broken as a substitute for a. spear
or lance; not a spark of Ure, not even an expiring wick will be consumed or extin-
guished, in bringing nations under his yoke. How unlike his conquests are to those ob-
tained by tire and sword I The spear and the torch of ancient warriors, and the clangor
of trumpets are alluded to in these representations of Messiah's regal achievements.

Most commentators we have seen, have overlooked the design of this passage, and
have made sad work in accommodating a broken reed and a smoking wick to lieart-
broken sinners. But they have not been able to biing these emblems to correspond with
his " not contending, raising a clamor, nor causing his voice to be heard in the streets,"
while making his laws victorious. With these remarks we introduce Bishop Lowth'e
translation of Isaiah xlii. 1, 6 :

Behold my servant, whom I will uphold :

My cho.sen, in whom my soul delights:

I will make my spirit rest upon him ;

And he shall publish judgment to the nations.

He shall not cry aloud, nor raise a clamor,

Nor caase his voice to be heard in the public places;

The bruised reed he shall not break ;

And the dimly burning tlax he shall not ((uench :

He shall publish judgment so as to establish it perfectly.

His force sliall not bo abated, nor broken,

Until he lias lirmly seated juilgiiicnt in the earth :

And the distant nations shall cariicslly wait for his law.

APPENDIX. 63

MATTHEW, CHAP. XII., VERSE 32.

As Dr. Campbell's note on this p;is.sage throws light not only npon it, but also on Matt.
»<iv. 3, and xxviii. 20, we shall give it entire, ll eijuully appliea to a number of other
pa.ssa"es, the most of which .shall be referred to it.

"/» the present slaie — 1'« We future — m tovtu ru aiurc—ei' tu /ie/2ovTi. E. T. In thin
ivrld—in the world to come. The word state seems to suit better here than either ((</e, which
loiiie prefer, or world, ;us in the common version. Admit, though by no mcan.s certain,
ty the two aa.iver are meant the Jewish dispensation and the Christian. The.se we can not
in English call iii/es; as little can we name them world.-:. The latter implies too much,
and tlic former too little. But they are iVeiiuenlly and properly called states. And as
there is an ambiguity in the original, (for the first clause may mean the present life, ami
the second the life that foUow.s, I the English word state is clearly susceptible of this in-
terpretation, likewise. And though 1 consider it as a scrupulo.sily bordering on super-
(itition, to preserve in a version every ambiguous phrase that may be found in the orig-
inal, where the scope of the pa,s,sage, or the words in construction, sutiicienlly a.scertain
the sense; yet, where there is real ground to doubt about the meaning, one dues not act
the part of a faithful translator, who does not endeavor to give the sentiment in the same
latitude to his readers in which the author gave it to him. This may not always be pos-
Bible ; but, where it is possible it should be done."

JOHN, CHAP. II., VERSE 4.

" What hast thou to do with me f" Literally, " What is it to me and you f" Some prefer this
becau.se more literal. But this is one instance where the more literal is not the more exact
interpretation. " Bishop Pierce well observes," says Dr. Campbell, " Had that been the
Evangelist's meaning, he would have written ti rrpo; c/xe aai at, \li pros erne kai se,) an in
chapter xxi. 2:i." " It w;j.s," says the same critic, " no doubt, our Lord's inientiun, in
these word.s, gently to suggest that, in what concerned his office, earthly parents had no
authority over him. In other things he had been subject to them." While examining
and comparing the original, we have noted similar phrases in the four Testimonies,
tjuch as Matthew viii. 29; Mark i. 24; v. 7 ; Luke iv. 34; viii. 28, which the curious
reader may consult.

JOHN, CHAP, vi., VERSE 37.

"All that the Father givelh me." Literally, " Every thintf tluit the Father gives vie." This
Hebraism is of very fretjuent occurrence in the New Testament. Thing was used (or per-
ton by our Lord and his Apo.stles, in conformity to the Hebrew idiom. John xvii. 2,
"That he may give eternal life to every thing which thou ha.st given him." Thus Paul
often speaks of " things in hetiven, things on earth, and things under the earth." We have
a notable instance of this, John vi. 89 — "Of all which he h;i,s given me, 1 should lo.se
nothing; but should rai.se it up again at the la.st day." la our idiom it should be read.
Of all which he has given me, I should lose none; but raise every one, or the whole,
again at the last day.

JOHN, CUAP. VIII, VERSE 11.

Campbell says, "Many of the best critics and expositors of different secia, have en-
tertained strong suspicions of these verses." Amongst these he enumerates Calvin, Beza,
(Jrotius, Krasmu.s, Hammond, etc. " Euthenius, in the twelfth century, is tlie lir.st who
li.aa explained them. .Vnd he assures us that they are not to be Ibund' in the most cor-
rect copies. They are wanting in many of the most ancient and respect;ible mamiscripts.
If an interpolation, they are a very ancient one, having been found in some copies before
Origen's time. Some have ascribed them to Papia.s, in the second century, and others
say they were transcribed from the apocryphal gospel to the llebrew.s. There are some
internal presumptions, as well as external, against the authenticity of this passage."
The (Irceks still read them in their copies, though in some of them they arc marked as
spurious. They do not, however, allect the doctrinal import of the New Testament, and
nothing of importance depends upon their adoi)lion or rgeciion.

.\dara Clarke Siiys, "After weighing what has been adduced in favor of the authen-
ticity of this passage, and seriously considering its slate in the mannscript.s, as exhibiled
in the various rcadmgs in (iricsbacb, I must confess the evidence in its favor <locs not ap-
jic.ir to me to be striking, yet, I by no means would have it expunged from the Icct."
no we think, upon the moat mature consideralion we can bisiuw npon it.

M APPENDIX.

MARK, CHAP. XIII., VERSE 32.

"No 7iot tlie Son." — This sentence has been the subject of much criticism, and manj
commentators of different creeds have been perplexed with it. Tliough wanting in some
ancient manuscripts, Griesbach has retained it. Macknight argues that the term know is
here used as a causative, in the Hebrew sense of the conjugation hiphel, that is, to make
knnmn. Adam Clarke thinks this is rather cutting than untying the knot. The contro-
vei'sies between Calvinists .ind Socinians have made the difficulty appear much greater
than it really is. It seems to bear just as much against the Socinian as the Calvinistic
hypothesis. On the supposition that Jesus of Nazareth w.is but a man of extraordinary
endowments, eminently gifted by the Spirit of God, the diificulty is as great as upon any
other hypothesis. He had just been speaking of the destruction of Jerusalem and of the
temple, in the most exact and circumstantial manner. He had shown that he knew both
the season, (a term agreed to be equivalent to lite hoar,) and all the adjuncts and circum-
stances of that tremendous catastrophe. He had minutely detailed all the concomitants,
and expressly declared that the generation standing around him should not pass away,
till every thing he had stated relative to this event was accomplished. This is, in other
words, declaring that he knew the day of this calamity. He circumscribes and limits it
to a certain day. But the question proposed to him explains the difficulty. He was not
asked whether he knew the day, but to make it known. In the .same way he was after-
ward interrogated about " the restoration of the kingdom of Israel." In this case, he
says, " It was not for them to know the times and seasons which the Father had reserved
to himself, and did not authorize him to make known." And, taking into view the cir-
cumstances of the whole case respecting the destruction of Jerusalem and the temple,
and the question asked him, his answer is just equivalent to saying: The Father will
make it known when it pleaseth him ; but he has not authorized man, angel, or the Son,
to make it known. Just in this sense Paul uses the term know, 1 Cor. ii. 2. " I came to
you making known the testimony of God, for I determined to make known nothing
among you but a crucified Christ." In the order of the words, man, angel, and Son, the
Saviour declares his own superiority to any of them.

LUKE, CHAP. II., VERSE 1.

" That this whole inhabited land should be enroMe<i."^Macknight argues with great plaus-
ibility, that the phrase Tlaaav ti/v oiKoviievi/v means here no more than the land of Isra«l.
He adduces several instances from the Septuagint, where it must signify the land of Is-
rael, and shows that Luke elsewhere thus used the word oiKov/ievr/, such ixs chapter xxi.
26, " men's hearts failing tliem for fear, and for looking after those things which are
coming upon the land" of Israel; also, .-Vets xi. 28, "a great famine through all the
land." This translation rids the narrative of a species of objection preferred by some
Skeptics, viz: that there is no account in all the annals of Rome, that Cesar Augustus
ever is.sued such a decree as required the enrollment of all the world.

Concerning these registers or enrollments, Thompson correctly observes, "There
were two enrollments, the first merely for the purpose of numbering the inhabitants, and
the second for assessing them. The first here spoken of was in the reign of Herod the
Great, when Cyrenius was deputy governor of Syria. It was done, according to the Jew-
ish custom, by communities and families, and all were obliged to repair to their respect-
ive cities or towns, to be enrolled in their several families according to their genealogies.
The second, whicli was after the death of Herod, was for assessment, and was made in-
discriminately. This w;is the enrollment which offended the Jews, and excited tumults
and insurrections, and brought on the war which terminated in the destruction of Jeru-
salem, and the utter dispersion of the Jews."

MATTHEW, CHAP. XVI., VERSE 18.

Wherever the word church It found in the common version, congregation will be found
in this. We shall let Doctors Campbell and Doddridge defend this preference : for, al-
tliougli they have not always so rendered it, they give the best of reasons why it should
be always so translated.

Doddridge, on Matthew xviii. 17, says, "This is one of those many iicripltt.res which
would have been very intelligible, if they had not been learnedly obscured by ingenious
men, wliose interest it has been to spread" a cloud over them. 1 am more and more con-
vinced that the vulgar sense of the New Testament, that is, the •sense in which an honest
man of r^ilain sense would take it, on first reading the original, or any good translation, is
almost every where the true general sense of any passage; though an acquaintance with
languag- and antiqnity, with an attentive meditation on the text and context, mnv illus

APPENDIX. 55

tret* the spirit ami energy of a number of places, in a manner wliich could not otlier-

wi-ie be lr:iinv(l. The olil English editions of l^SD anil 1041, render it, " Ti'l a to the
ront/rerjation ; and, 1 think, properly enough. The word church is unhappily grown into
I tenii n/ art, and lias, by different persons, a variety of secondary iJ«w attaelied to it, as
Dr. Walls has beautifully shown in his iTwdi/ uii ifncharikMeiu^s, pp. 7-10. Hut it sig-
nifies, in general, rui asxemhli/, or a number of people called Ingrthcr, on whatever occa-
sion, a.-; is well known. (Compare Acts xix. o2, 39.) It is, in the New Testament, gen-
erally used, :us here, for a particular axsembli/, (Act-s xiv. 'SS; 1 Cor. iv. 17; xiv. 23; xvi.
19,) but sometimes it is used for the w/w/c bixli/ of Chrixtians ; because they are now adlcd
out from the world, and are at last to be t/atltered togetlter in the presence of Christ, their
h;ad, i2 Thes.s. ii. 1,) and to dwell for ever with each other, and with him."

Campbell, on the same passage, observes: "I know of no way of reaching tlie sense
of our Lord's in,structions, but by understanding liis words so iia they must have been
undersiood by his hearers, from the use that then prevailed. The word fK«/i/nia ociur-i
freijucnlly in the Septuagint, and is that by which the Hebrew kahal is commonly trans-
lated. That wold we tind used in two diffcrenl, but related senses, in the (Jld Testamenl.
One is for a whole nation, considered as conslituting one commonwealth or polity, lii
this sense, the people of Israel are denominated -n<m i/ CKKAijaia I(T(i«c/i, and -«<i« '/ f/.-
K/.t/aui Bt/i. The other is for a particular cougrcgutluu or assendity, either actually con-
vened, or accustomed to convene in the same place. 1 n this sense, it was appl led lo those
who were wont to assemble in any particular .synagogue; for every synagogue had its
own tKK/.iicin. And as the word ainxiyuyr/ was sometimes employed to signify, not the
house, but the [leojile, these two Greek words were often used promiscuously. Now, as
the nature of the thing sufficiently shows that our Lord, in this direction, could not have
used the word in the tirst of the two senses above given, and required that every private
tjuarrel should be made a national affair, we are under the necessity of understanding it
in the la.st, as regarding the particular congregation to which the parties belonged.
What adds great probability to this, as Lightfoot and others have ob.served, is the evi-
dence we have that the like usage actually obtained in the .synagogue, and in the prim-
itive church. Whatever foundation, therefore, there may be from those books of scrip-
ture that concern a later period, for the notion of a church representative ; it would be
contrary to all the rules of criticism, to suppose that our Lord used this term in a sense
wherein it could not then be understood by any one of his hearers; or that he would
say congregation, lor so the word literally imports, wlien he meant only a few heads or di-
rectors."

Thompson has generally preferred the terra congregation. There is no good reason
given, nor Kin there be any produced, for departing, in any instance, from the acknowl-
e<lged meaning iif a word of such frequent occurrence; and more especially when it n
admitted that this term titly represents the original one. The term church, or kirk, is an
abbreviation of the words Kvpiov oiKog, the house of the Lord, and does not translate the
term tKK/.ijata.

LUKE, CHAP. III., VERSE 23.

"Being {as was supposed, tlie son of Joseph,) soti of Ueli." So Macknight points it ;
making it equivalent to, he was .suppo.sed to be the son of Joseph, but in reality, he was
the son of lleli. Hul he is not leniu'idiis of this pointing; for he alleges the conimon
punclnaiion conveys the .same idea. The Talmudists, the ancient .Jews, and Christians,
called Maiy, Ileli's daughter. It mattered not, according to the Jewish idea and usage,
whether Jesus were the real or adopted son of Joseph; soon as Joseph wa.s proved to
be of the blood royal, Jesus was heir to the title and political rights of a prince, legally
descended from the royal family. I5ut slill, Matlhew lays the chief stress upon the fact
that Jesus was the nalural descenilani ot Mary, whose descent from David was inconlro-
verlible, and therefore conclude^ his genealogy by informing the reader that this .Joseph
was only the husband of that Mary of whom Je.--us was born. Luke traces his pedigree
Ihrough Mary up to Nalhan, llie son of David, wlio waa the common ancestor of the two
families of Jacob and lleli.

Thomson, in his " llarniony of the Gospels," insleiul of the words "as was supposed,"
reads it, "fcy tau> cstablisheil ," and has the following note on the passage:

" liy comparing this willi Luke i. o; and with the genealogies in Matthew and Luke,
and with .Matthew xiii. 5.3; Mark vl. 3; John xix. 25; it maybe eoneluded thai llie
father of Elizabeih, and the uiollier of .Mary, were brother and sister, and de.scendanl.*
of Aaron ; that Elizabeth, the daugliler of the brother, was m:irricd lo Zacliarias, and
by him li:id Jciiin the ijaptist ; and ibal Eli, a descendant of David, by llie line of
his sou .N'allian, m;irried the sister, and by her had two daughters, namely, .Mary, ihe
mother of Jesus, and Mary, llie wile of Clcophas, and niDlher of .lames, and Joses, and
H'mon, and Juilas, who, accoidinglo cusloin, were called llie brolJiers of Jesus, l.e being
the lie.til of the family: thai iCli, havini; >-o son lo k< eu u|> his name, eonliacled wllb

S*) APPENDIX

Josepli, son of Jacob, a descend;ii\l of David in llie line of Solomon, ti) give lum hia
eldest daugliter, Mary, in mavriage, lie agreeing to drop liis own line, and ennill himsell,
with his espoused wife, in the family register, as son of Eli. Hence arose iht necessity,
at the enrollment ordered by lIero<l, of Mary's accompanying her husband from Naza-
reth to Bethlehem, notwithstanding (he advanced state of her pregnancy, that the trans-
fer in the line might be made in the most authentic manner. See Rulli, chap, iv.; and
in Potter's Antiquities of Athens, we see how scrupulous and exact they were in cases
of this sort."

"Moll of the lineage." — "It may be necessary to observe, that the Israelites were di-
vided into tribes, the tribes into communities, and the communities into families and
houses of families; and that, in every city and town, public registers were kept, iu
which all the males were enrolled ; so that every one might have it in his power to
trace his de,scent from his father through the family, and community, and tribe, up to
its head. Of these registers we have ample specimens in 1 Chron., chaps, i., x., xxiii.,
xxiv., XXV., xxvi., and elsewhere. In these rolls the word father is often used to denote
ancestor, and the word son, descendant; and when the word son is used as a title, as il
often is, it denotes or marks the person to be the head of a subordinate family ; and the
word (which, in my opinion, is improperly rendered^ begot only marks the line of de-
scent."

LUKE, CHAP, VI., VERSE 1.

"iSfccond Prime." — ^"Amongst the different translations which are given of the term
devrspoKpoToc, I tind nothing but conjecture; and, therefore, think it is the safest way to
render the word by one similarly Ibnned in our language. This is what all the best
translators have done in Latin. The common version h.a3, in his instance, neither fol-
lowed the letter, nor given us words which convey any determinate sense." — Campbell.

"This is, I apprehend, tlie day when the sheaf of hrst fruits was oflered — the sec-
ond day after the Passover, and the first of the tifty days to Pentecost. See chapter
xxiii. 15, 16." — Thompson. So Macknight. Doddridge has it, " The first Sabbath after
the unleavened bread." This exposition he gives, he says, with much hesitation.

LUKE, CHAP. VI., VERSE 12.

"In a» oratory." — A house or place of prayer, of which the Jews, according to Jose-
phus and Philo, had many. Luke mentions another, Acts xvi. 13, 16. Even Juvenal,
the Roman poet and satirist, alludes to these houses, commonly built in retired situa-
tions, near rivers.

" Ede ubi consistas, in qua qusero proseucha." Campbell observes, on the word pros-
eucha in this construction, that it is subversive of the analogy of the Greek language to
translate it as in the common version.

JOHN, CHAP. HI., VERSES 5, 6, 8.

John iii, 5, 6, 8. The word llvtvfm, (pneui/!«,)translated both spirit and wind, occurs
five times in these three verses. The Greek reader has an advantage over the English
in this, and some other passages where two words are employed by the translator for one
in the original. We shall instance this in the following manner : — " Except a man be
born of water and u( pneuiiia, he can not enter into the kingdom of God. That wliich is
born of the flesh is tlesh, and that which is born of pneuma is pneuina. The pneuma
blows where it pleases, and you hear the sound of it, btit can not tell whence it comes,
and wliither it goes; so is every one that is born of the pneuma." Most Latin versions
have spiritus in every place where pneunui is found. Thus, " Except a man be born of wa-
ter and of spiritus, he can not enter into the kingdom of God. That which is born of the
llesh is tie.sh, and that which is born oi' spiritas in spirittis. The .t^in^K.s blows where it
pleases, and you hear the souiu! of it, but can not tell whence it comes and whither it
goes ; 60 is every one that is born of the r,pirilus." The Greek or Latin reader can,
therefore, judge for himself, whether pneuma or spiritws at one time maun wind, and at an-
other spirit, in tliis discour.se; but the English reader has no opportunity of so judging
in any version now extant.

The words also in construction with />«eitma, in the 8th verse, viz: -I'n.i, {piuo,) to
blow; and ipuri/ (phone,) sound, are capable of being understood as well of the spirit as
of the wind. In tlie Septuagint Ihepneuma zoex is the breath of life, and Tran e/nrvtm; {pan
einpneon,) is ceery thing tlud bradhed. So also >j>iJi-i;, (phu:^r,) ;.s a hundred times found fur
iw>c or report, as well as sound, in the .sabred writings. I'm .ill these words in the same
c<inslruction with piieunm, translated sp:ri!, an. I -'hat cornea ;,f '.he uinilf It tljeii reads,

APPENDIX. 87

'The Spirit breatlies where it pleases, and you hear the voice or report of it, birt can not

'ell whence it eoiues or whitliei- it goe.'s; ho is every one llnit is born of the Spirit."

"That no violenee i.-i oti'ered to the (ireek langnage, in the following version, scarcely
needs one argument in proof:

'' Except a man be born of water and spirit, he can not enter into the kingdom of
Go<l. That which is born of the flesli is flesh, and that which is born of the spirit ia
spirit. The Spirit breathes where it pleases, and yon liear the voice (or report) of it, bnt
can not tell whence it comes or whither it goes ; so is every one who is born of the Spirit."
Alike inscrutable to you, Nicoderaus, who have not been the subject of such a birth.
The author of this change and the change itself, the agent and the work, the parent and
the child, are alike kni>wn and unknown to you. With the.se facts and remarks, the
reader is now able to judge for himself.

A fellow-student of the original, and a joint laborer in the work of reformation, to
•rhom we formerly suggested an ini-iuiry on this subject, favoreiA us with the following :

The popular exposition of this passage of scripture, so far as we have been able to
learn it, is, that the comparison here is between the wind, in its efl'ects, and the Holy
Spirit, in its eH'ects, on the regenerated. As the wind blows where it pleases,so does the
Holy Sjiirit. How is this made out? By the insertion of two supplements, il and with —
So it is with every one that Ls born of the Spirit. As we can not tell whence the wind
comes, and whither it goes : so neither can the subjects of it tell whence the Holy Spirit
comes, how it operates, and whither it goes. It operates alike sovereignly and mysteri-
ously. How lame and blind all thisl

In order to come to the TRUTH, let it be premi.sed —

1. We have here in the Greek language for wind and spirit — the word rrvevua.

2. An important rule of interpretation is, that " when any word or expression is ambig-
uous, and may, consistently with common use be taken in difl'erent senses, it must be taken
in that sense which is agreeable to the subject of which the writer was treating;" conse-
quently, the meaning of -vev/m and its proper translation into English, must always be
determined by the connection in which it stands.

3. The subject of discourse between our Saviour and Nicodemus, was not wind, but
spirit, ilveviia is four times rendered, in this connection, spirit. It is so rendered in the
fjredicate of the passage under consideration ; but only in the subject rendered wind.

Therefore: If to be born again, is to be born, not of wind, but of Spirit — if that which
is born of the Spirit is spirit, and not wind — then must tlie Saviour's words (ver.se 8,
John iii.) be rendered : —

The Spirit breathes where it pleases, and you hear the report of it, but know not whence
it comes and whither it goes; so is every person who is born of the Spirit.

LUKE, CHAP. VI., VERSE 49.

The extract which Luke gives of the Sermon on the Mount, accords with our remarks
in the preface to the historical books, on the methods by which each of these historians
follows up his de.sign. Luke omits all those parts of it which pointedly referred to the
common errors, castonis, and traditions in .ludea. He relates such parts of it as were of
a general nature, and applied to all people erpially as to those in Judea.

ACTS, CHAP. II., VERSE 27.

"Into Hades." — Erf aSr^v — ec- yenn'n. Hades, or oiiff is very improperly translated
liell in the common version. It is compounded of ", negative, and toicv, to see ; and lit-
erally means hidden, iiivi.fible, or vbscwe. Veevvn, which is also translated hell, is com-
pounded of ge, valley, and Hinnmn, the name of a person. There is a great impropriety
in translating two words, so difl'erent in their derivation and nu;ining, by one and the
same word in our language. Gehenn;i occurs neither in the Scptuagint Greek of the
Old Testament, nor in any classic author extant in the world. [See note on Matthew v.
22.J Both Tuphcl and Gehenna, amongst the Jews, came gradually to exi>re.ss a state of
torment, and, at the time of the Messiah, were frequently used to denote a future state of
punishment. It is suitably enough translated hell in our language, because the ide.os at-
tached to the English word hell very nuich correspond to the ide:is attached to the word
grjicnna about the Chri.stian er.a. But this is far from being the true iin])ort of the word
hades. The term hell by no means conveys its meaning; nay, it is a very erroneous rep-
resentation of it, as Dr. George Campbell has proved, in a dis-sertalion of lifty octavo
pages, from which we have extracted the substance of the greater part of our remark*
upon these words.

There being no one word in our language which corresponds with the term hudes, l\t
'■* oblige<l to retain and explain it. He always translates the term gchcniui by the 'crni
heil. We have uniformly followed his method in the books which he did not translate,
find conse(|uently where the word hell is found in this translation, the reader may be om-

58 AFFKNOIX.

^llred it is gehennu in the original. It occurs just twelve times in the New Testament

ami :is It was better iinilerslood in Judea than in any other country, and amongst the Jews
than amongst any otlier people, we tind it never adopted in any letter or communication
to the Gentiles. In the Testimony of Matthew Levi it occurs secen of these twelve times ;
in Mark's Testimony it oociirs three times ; in LiiUe, once. It occurs once in the Epistlo
of James, addressed (o the twelve tribes in their dispersion. For the reference and ex-
amination of the reader, we shall note down all these passages in order: — Matt. v. 22
20, 39; X. 28; xviii. 9; xxiii. 15, oo; Mark ix. 4o, 45, 47; Luke xii. 5; James iii. fi
With the exception of the last mentioned passage, in every other it is quoted from ta.j
lips of Jesus. Dr. Campbell mentions two of these passages where it is used fig"ira/-
tively, James iii. 6, and Matthew x.xiii. 15. To these we add Matthew v. 22. Ir cLe
others he is of opinion thtit it relates to the future punishment of the wicked.

Hiules occurs eleven times in the New Testament; and, in the King's version, is t/ans-
lated ten times by tlie word hell, and once by the term grare, ( viz : 1 Corinthians x , . 55.)
The passages where it is iViund, we will also note down: — Matt. xi. 23; xvi. 18 Lukei
X. 15; xvi. 23; Acts ii. 27, 31; Rev. i. IS; vi. 8; xx. 13. 14.

We have iiad the word hell about thirty-three times in the King's trauslatiot/ of the
Old Te-stamcnt. In two of these it is, in the Septiiagint, fiavaTm;, death; and i-j thirty-
one it is hades. But they were constrained sometimes to depart from the term ^eU, be-
cause it was too glaring a perversion of the original ; as when Jacob says, " I'ou will
bring down my gray hairs witli sorrow to the tjrave." " I will go down into 'he grave
mourning." " O grave, where now thy victory !" In these places it would not ilo to have
translated it hell; yet it might as well have been translated by the term hell in these pas-
sages as in many others. For the same reason that the King's translators aba iJoned the
term hell, 1 Cor. xv. .5.5, they were constrained to abandon it .several times ,i the Old
Testament.

For the s:ime reason that it does violence to the original to translate eitl ,r the He-
brew word sheol (which the Seventy translated hades,) or the Greek word / ides by the
English word hell; it destroys the sense of many passages to render it by tin term grave.
Although the term sheol, or its representative keber, may, in the Hebrew i -iom, some-
times have expressed this sense of hades, it is very far from being its comm n me^ining.
The term g^ave with us denotes the mere receptacle of the body ; whereas the mansion
of spirits separated from the body, is, by us, supposed to be quite difTer nt iVora the
grave. According to our views, we should call the receptacle of the body he grave, and
the place of departed spirits hades.

'To explain the term hades, it must be observed that there are three stai :'S cf human
spirits entirely distinct from each other. The first state of human spir,(s is in union
with an animal body. This state terminates at death. The second state is ihat in which
human spirits are separated from their animal bodies. This commences at death and
terminates with the resurrection of the body. This is precisely wh.at i,i called hades.
The third state commences with the re-union of the spirit and body, and continues ever
after. Hades is said to be destroyed when the tldrd state commences. The termination
of hades is clearly foretold by .John in these words, " Death and hades were cast into the
lake of tire. This is the second death." To say, as the common version says, that death
and hell were cast into the lake of tire, or into hell, is very absurd and unintelligible.
It holds out the idea that one hell is to be destroyed in another.

In the anticipation of the ternunation of hades, Paul exclaims, "O death, where now
thy sting ! O hades, where now thy victory !" The pa.ssage which Paul quotes is from
Hosea xiii. 14, and retuls thus:

"I will redeem them from the power of hades;
I will redeem them from death ;
O Death, I will be thy plague I
O Hades, I will be thy destruction !"

O Death, thy power to separate spirits from their bodies, is no morel O Hades, Uij
dominion over disembodied spirits is destroyed !

Both the ancient Jews and Pagans supposed that hades, the region of -leparted spirite,
w;ts just as far below the earth as the distance earth is below the heaven*; and therefore
we tind allusions in the Old and New Scriptures to the common views of men in apply-
ing these words. Thus we find Jonah, when in the depths of the sea, ppeaking of him-
self as in had£s. Thus David says, " If I ascend to heaven, thou art there ; if I make my
bed in, or descend to hades, thou art there." In Job, too, the knowledge of God is said
to be " higher than heaven, and deeper than Imdes." And in this style the Savicmr
speaks of Capernaum: "Thou art exalted to heaven, thou shalt be br(mght down to
hades." This is a strong way of expressing greatness of privilege, and the deprivation
that will ensue the neglect or abuse of it.

But it will be objected that Dives is represented as being in torment in hades; and
that, consequently, the state of the condemned, or what is called hett, is fitly enough de-

APPKIfLU 59

noted by this term. "This is the only passage, says Dr. Campbell, ' in holy wrfl
which seems to give countenance to the opinion t t fuides sometimes mc:ina the same
thing us gehenna." In reply to all objections deriveu from this one passage, it is to be
noted :

i. That before the Captivity, and the Macedonian and Homan conquests, the Jews
observed the most profound silence upon the state of the deceased, as to their happiness
or misery. Tliey spoke of it simply as a place of silence, darkness, and inartivily.

2. But after the Hebrews mingled with the Greeks and Homuiis, they insensibly
slided into tlieir use of terms, and adopted some of their ideas on sufh subjects as
those on wliich their oracles were silciu. Hence the abodes of Elysium and Tartjirus
became familiar amongst the Jews; ami as the Greeks and Romans had their gardens
and fields of delights in hades, and ilieir turtanus in the same region ; so the Jews assim-
ilated to them, and had their Garden of Eden, or Panuiise,and their Tarturas, all within
the boundaries of Hades. So Abrakanis bosom, or Paradise, was the abode of the liappy
separated spirits, and IhrUirus was the abode of the wicked. Even Peter, a Jew, and
an Apostle of Jesus Christ, adopts their word tartarux, and says, (2 Peter ii. 4,) that God
ca.st the angels that sinned down to tartarus. In the common version it is liell; but in
the original it is neither gehenna nor hades, but tarkirm- Now, the triuh is, that these
terms being thus introduced, must have had some of the ideas of the people that first
used them attached to them. And that there is, in the Cliiistiau Revelation, a degree
of happiness and a degree of misery allotted to disembodieil spirits, is beyond doubt or
disputation ; and also, that perfect happiness and misery, or happiness and misery in
their highest degrees, do not commence until the re-union of spirits to their bodies at
the resurrection, is a common idea, and clearly taught in the Christian books. In h<ides,
then, the receptacle of all the dead, there are rewards and punishments. There is a
paradise, or an Abraham's bosom, and there is a tartarus, in which the evil angels are
chained, and the spirits of wicked men engulfed. Hence, Dives in larlariis, and Laz-
arus in Abraham's bosom, were both in liades. Jesus and the converted thief were to-
gether in hades, while they were together \q paradise. But Jesus continued in hades but
three days and nights; for of him these words were spoken: "Thou wilt not leave ray
soul in hades, nor suffer thy Holy One to see corruption in the grave." This .solves a great
difficulty with many, arising from the good spirit of Samuel saying to the wicked Saul,
"To-morrow shalt thou and thy sons be with me," viz: in Jiades.

3. It is remarkable that the words in construction with hiides, parad'ise, Abraham's
bosom, and (arlarus, are always correspondent, and those joined to heaven and hell perfectly
suitable to the ideas attached to them. Hence Lazarus is said to be carried away, not up
to Abraham's bosom ; but when Jesus leaves hades and the earth, and enters heaven, he
is .said to be taken up into heaven. In the Greek te.\t there is an exact uniformity which
is not preserved in the English translation. Sometimes the King's version has an up or
a douyn whieli is not in the original : as in Paul's account of tlie two visions and diil'erent
revelations he had in heaven ; it is not caught np, but caught away: but of this in its own
place. There is, then, no repugnancy in the account of Dives and Lazarus to the above
criticism on hade-t and gehenna. For hades is represented as the receptacle of separateii
spirits, whether good or evil — whether happy or tormented ; in whic'li there is a. paradise,
an Abraham's boxom, and in which there is a ttirtarus, separated from it l)y an impassable
gulf. The happine.*! of those in paradise, and the misery of those in tartarus will be
augmented to perfection when hitdes shall be destroyed — when rigiiteous spirits shall lie
united to their glorified bodies, and when the wicked shall be cast into hell.

As the.se remarks will be applicable to many pas,sages, solve many dirticulties, and pre-
clude the nece.ssity of other references, we shall just add another. Thai, as we have seen
in the instance of Capernaum, this term is sometimes tiscil liguratively, ;is almost all terms
are. Even Moses is, figuratively, a God to Aaron. In the New Testament it is once more
used figuratively in connection with the word gates. The gales of hiules shall not prevail
against the congregation of di.sciples built upon the rock — "The gates of hades," Dr.
Campbell observes, " is a very natural periphra-sis for dealh. We have sufficient evi-
dence, sacred and profane, that this is its meaning." Both the seventy translators and
Grecian poets use it thus. Hezekiah uses UvAai u6nv as eipiivalent to death; " I said, 1
shall go to the gates of hades;" i. e., I should die, but I have recovered. So Homer, etKoi
atAao Tvi\eai, translated by Pope :

"Who can think one thing, and another tell,
My soul detests him as the gates of hell."

I hate him as death. To say, then, that the gales of hades shall not prevail against the
church, is, in other words, to say, It shall never die — it shall never be extinct.

•50 APPENDIX.

MATTHEW, CHAP. XII., VERSE 31.

Tlie import of the term Blaaai/fiia transLited blw<phemy, detraction, calumny, is the
name, whetlier God or man be the object. So tlie Saviour expounded it — "All nuintier
of detraction or blasphemy may be forgiven to men, save the detraction from the Holy
Spirit." Whatever is necessary to constitute slander, calumny, or detraction, as respects
men, is necessary to constitute it, as respects God. There can be no detraction or blas-
phemy, tlierofore, where there is not an Impious purposi^ to derog.ate from the Divine
Majesty, and to alienate the minds of others from the love and reverence of God. Blas-
phemy is a Greek word, and its English representative is the term detraction, or calumny.
it is now used in a latitude very diU'erent from its application in the New Testament. Po-
lemic writers on " Modern Theology" are frequently accusing one another of " blasphem-
ous opinions, thoughts, and doctrines." In the scriptures it is only applied to words
and speeches. Concerning the blasphemy against the Holy Spirit, Campbell observes,
that it is certainly not of the constructive kind ; but direct, manifest, and malignant.
It is mentioned as comprehended under the same genius with abuse agairtst man, and
contradistinguished only by the object. It is explained by being called " speaking
against." This can not have been the case of all who disbelieved the mission of Jesus,
and denied liis miracles ; many of whom, we have reason to think, were afterward con-
verted by the Apostles."

To me it appears evident that the " detraction from," commonly called " the blasphemy
ayainsl the Holy Spirit," was a sin of the tongue. It was not a " sin of the thought." In
other words, no person did commit this sin simply by thinking, however sinful his
thoughts might have been. Nor could he commit this sin by expressing his real convic-
iJaKS, however erroneous they might be. To constitute it, it required that the tongue
should be employed maliciously to express what were not the genuine convictions of the
mind, concerning that agent by which Jesus confirmed his mission.

MATTHEW, CHAP. IV., VERSE 17.

On the words KJipvaci-i, evayyeXri^ecv, KarayyeXXeiv, and dtSaffncj, the first three com-
monly rendered to preach, the last to teach. Dr. Campbell very justly observes, that the
word preach does not, in our idiom, suitably expre.ss the precise import of tlie words em-
ployed by the sacred penmen. He says, " No moral instructions or doctrinal explana-
tions, given either by our Lord, or by his Apostles, are ever, either in the gospels or in
the Acts, denominated preaching." Kernsso signifies to proclaim any news, good or bad.
Euanrjellizo, to declare, publish or announce, good news only. The i'ormer implies that
the proclamation is open and public, and it may be applied to any repetition of the same
fact or event : the latter is chiefly used to denote the first proclamation of good news ;
and it may be applied, whether the annunciation is public or private. Katangello is
nearly synonymous with kerusso and eaanydiizo. " It is an intermediate term between
them. In regard to the manner, it implies more of public notice than is necessarily im-
plied in euangellizo, but less than is denoted by kerunxo. In regard to the subject, though
commonly used to express good news, it does not express quite so much as exumgellizo;
but it expresses more than kerusso, which generally refers to some one remarkable fact
or event, that may be told in a sentence or two." The word didasko is properly rendered
by the word teach. It ought never to be confounded with the other terms, whose mean-
ing is so different. As tlie word preach is used in a latitude which the use of the sacred
writers will cot warrant, we have most generally preferred the interpretation given by
Campbell to that given by any other translator. Were we to adopt one uniform transla-
tion of these words, adapted to convey the same ideas to an English reader, which the
Greek text conveyed to the people who spoke that language, we would translate kerusso,
I proclaim ; katangello, I announce ; eiuingellizo, I publish or declare good news ; and di-
dasko, I teach. To this we have generally conformed. If there be any deviation, it is
in adopting other words of a similar import. The ideas exhibited are the same.

On the word preach, we shall give one extract from Campbell's dissertation, all of
which is worthy of the attention of every reader capable of understanding it. It is cer-
tainly most correct and judicious. Vol. I., p. 'ATA: "To preach," is defined by Johnson,
in his Dictionary, " to pronounce a public discourse on sacred subjects." Tliis expresses,
with sufficient e.xaclncss, the idea we commonly affix to it. For, we may admit, that the
attendant circumstances of church, pulpit, text, worship, are but appendages. But the
definition given by the English lexicographer, can not be called an interpretation of the
term njiimanu, as used in scripture. For so far as it is from being necessary that the kj?-
pvyfia should be a discourse, that it may be only a single sentence, and a very short sen-
tence, too. Nay, to such brief notifications we shall find the term most frecpiently ap-
plied. Besides the word liiipvnau and i<r/pvyita were adopted with equal propriety, whether
the subject were sacred or civil. Again, though the verb Ki/pmai.t always implied public
notice of some event, either accomplished, or about to bo accomplished, often accompa-

APPENDIX. 61

>.'*d wilh !* waining to do or forbear sometliing: it never denoted either a comment on,

or exj/Iyii ifiiMi of, any siilyect ; or a chain of rt;:i,soiuiig in jiroof (if a |):irticiilar .senti-
uieui. Aiid .f so, to i)run(iuncf imblicly such a discourse, as, willi ns, is deniiminated
sermcp, l.oftiily, Icctnre, or preaching, would, by no means, come witliin llie meaning of
the word /.V/naacj in iw iiiHt anil coiumou acceptalion. It is, therefore, not so nearly sv-
nonyroous with Sifiaaxu (I teach) as is now commonly imagined."

LUKE, CHAP. XV , VERSE 16.

"Tu fill his belly with the carob pods." — Thompson. " The carab tree, or bean-bearins
locust, grows wild in America : the pods containing the beans, are long, crooked, and
brown colored. In Syria, where the tree is common, the swine feed upon them." The
term hunic, in it.s generic sense, applies to any kind of pods containing any sort of bean,
or grain. I'uioi, and not napvTta^ signities what we call husks.

ROMANS, CHAP. I., VERSE 17.

"From faith to faith." — Common Version, Rom. i. 17: "For the righieousness of Ood, by
faith, i.s revealed in it, (f/f ) in order to faith." — Macknight. "For the jimtijication, which is
of Gud, is revefUed by it, {juslifieatioii] by faith; in order thai we may believe." — Professor
tituart's new version of the epistle to the Romans, 1832 To these we prefer the follow-
ing— "Fur in it the justification of Gud by faith, is revealed, in order to faith." For the
[>\\rdiie jiuaifieittiun of God, see note on Kom. i. 17.

From faith tu faith. — Unless we suppose this to be a climactic expression — "from a
weaker to a stronger faith," as Stuan inlorjus us was the opinion of Beza, Melancthon,
Le C'lerc, and many others — tlie phrase has uu meaning. Hut from the whole scope of
I'aul's reasoning, in this and the other epistles, on this sulyect, the phrase of, or from
faith, belongs to dikaiosune, righteousness, or jusiilieation. And, as Professor Stuart
reads it, the syntactical arrangement is very obvious, namely: AiKaiorvrr/ -jai) \irnv tv
niTu aTiiK(i/.v-->r(u {.'inain-vrr/) « -iriaTti.tr. In this way, of faith is exjilanatory of what
precedes. Hammond and Hengal interpret this ]ihra.se as Stuart has done.

E'l; Trirrir, in order to faith. "K".',/ur, or ht oriler to," says Professor Stuart, page 90,
" with an accusative, is exceedingly frequent in Paul's epistles." This is cimtirmatory
and explanatory of eis ephesin. Acts ii. :i8. " I'or (or in order to) the remission of sins."
I*'or a similar ;issociation of ek pi.sltus with dikaiosune, compare Rom. iii. 22, 30; iv. 11,
13; v. 1 ; ix. .32; x. 6j Gal. ii. 16; iii. 21.

MATTHEW, CHAP. XXVIII., VERSE 20.

"Tlte convlii-iion of this state." — iKiTfAf^i ror A/ornf, " The end of the world " — Common
Version. This phrase appears, generally, if not always, in Matthew, to refer to the end
of the .Jewish slate. See table of Greek terms on the word An.w. It ocetu's live times
in .Mattliew, .lud once in the epislJe to the Hebrews, in the plural form — "Once, in the
cud of the world, has tlhrist appeared, to put away sin," that is, in the end of the .Jew-
ish state. The e(m.summation of the .Jewish state was marked with peculiar character-
istics of God's displeasure. " False Christs, wars, famines, pestilences, fearful sights and
signs in the heavens," were the harbingers of the sunteleia tou uioyws, or consummation
of the Jewish state.

As to the f(dxe Chriuls and pretended Messiahs, several are mentioned by JosephuB,
and many alluded to. One ICgyplian projihet led out 30,000 into the wiUlcrne.ss, promis-
ing them redemption from the Romans. Felix put the greater part of these to death,
and dispeised the rest. Dositheus, a Samaritan, and Theudas, who appeared on the
hanks of the .Jordan, A. i). 45, were of the same character. These |>reten(led to be the
Messiahs spoken of by .Moses, ijosephus says, "They deceived many." (Wars, book ii.,
chapter 13.) During the reign of iNero, deceivers of this sort were so numerous, that
some of them were seized and killed, every few days. — (Josephus' .\n. b. xx. c. 4, 7.)

Ab to tlte warn and commotions, llun historian allbrds particular and ample informa-
tion. In the war with the Syrians, almut their claims to the city of Sanuiria,. 20,000
Jews losl their lives. This drew the whole nation into a war, and cng.aged it in numer-
ous contlicts. In these several wars nearly 80,000 Jews were slain. At Sevthopolis,
13,000; at Askelon, 2-1,000; at Ptolemais, 2;000; at Alexandria, .jll,000; and at Damas-
cus, 10,000 were slain. Tctrarchics and jirovinces engageil in open wars again^i c.;eb
other. Samaritans against Jews, and Jiws and Galileans against Samaritans. The
lew.s, Ilalian.s, and other nations were engaged in war, while Otho and Vilellus eon-
I ended for empire.
S.i

62 APPENDIX.

Famines and pestilences, too, their consequents, are also mentioned by several hiBtOTi
iins during this (joriod. Suetonius, Tacitus, and Eusebius record the famine in the reijfii
of Claudius Ces:ir, foretold by Agabus. Josephus says it was so severe at Jerusalem,
tliat many died for want of food. Earthquakes, whether ngurative, denoting the shak-
ings and revolutions of kingdoms and jirovinces, or literal, denoting the shaking of the
earth, were frequent din-ing this period. Of literal earthquakes there are mentioned,
one in (Jrete, in the reign of Claudius ; one at Smyrna, Miletus, Chios, and Samos ; one
at Laodicea, in the reign of Nero, by which the city was overthrown, as also the cities
of Hierapolis and Colosse. This also is related by Tacitus. Another was sensibly felt
at Kome, during the reign of Galba. To these we must add that tremendous one, men-
tioned by Josephus, which so terrified the Jews in their own land. This earthquake
was accompanied with dreadful tempests, lightnings, showers, swellings of the rivers and
lakes, and roarings of the sea.

Of the J'mrJ'ul siijhts and signs in the heavens, mentioned in this prophecy, both Tac-
itus and Josephus give an awful enumeration. There is mention made of a star which
assumed the appearance of a sword, and hung over the city a considerable time ; of a
comet which appeared for a whole year; of a preternatural light, which shone about the
temple and the altar ; of the ponderous eastern gate of the temple, when bolted, opening
of its own accord, at the hour of midnight; of chariots of war, and armies lighting in
the air, when the sun was shining, seen by multitudes- of the voice of multitudes
heard in the temple at midnight, when the priests were officiating, saying, "Let us depart
hence." A country fellow, called or nicknamed Jesus, during the space of four years be-
fore the siege, went about, crying, '"A voice from the east — a voice from the west — a voice
from the four winds — a voice against Jerusalem, and against the temple — against the
bridegroom and the bride — against all the people." The magistrates, by stripes and
tortures, were unable to restrain him. A stone or tile, falling from a house, finally killed
him in the act of exclaiming, " Woe to Jerusalem, and woe to myself 1" Josephus makes
the most public appeals to the testimony of many witnesses, in proof of the.se statements,
and Tacitus gives nearly the same account.

According to Josephus, there fell, during the siege 1,100,000

Inithe several wars - 157,660

In all 1,257,660

Of those taken captive, there were 97,000

Of these, all under seventeen were sold for slaves ; those above this age were sent to the
mines, and thousands were destroyed by the sword, and by wild beasts, at the public
shows; 11,000 in one place, perished by hunger — and, on one occasion, Titus killed
2,-^UO in honor of his brother's birthday. The land of Judea was sold, and the Gentiles
became its proprietors. It was first owned by the Komans, next by the Saracens, next
bv the Franks, then by the Mamelukes ; and is now in possession of the Turks. Thus,
assuredly, great wrath came upon this people, and upon their land.

ROMANS, CHAP. III., VERSE 25.

Xlaarepiov never signifies propitiation. In the Old and New Testament, it always sig-
nifies the mercy-seat, or propitiatory. It was the name given to the golden lid which
covered the ark of the covenant, on which the Shechenah, or cloud of glory, rested. —
Improved Version. So Locke, after Mede, argues. The antitype of the golden lid is
Jexus, who is now the iXaoTeptov, the propitiatory. Aia ■kictcu^, through faith, is wanting
in the Alexandrian, and some other manuscripts ; but retained by Griesbach.

JOHN, CHAP. IV., VERSE 6.

Dr. Macknight is of opinion, that the sixth hour here is not the Jewish but the Ronan
•lixth hour; and that John, writing so far from Judea, does not compute the hours of the
lay as the Jews did ; but makes them correspond with the Koman. The sixth hour in
Judea, was twelve o'clock, noon, in the Roman and our arrangement of the hours: and
the sixth hour in the evening with us, was called the twelfth in Judea. There is some
degree of plausibility in bis remarks upon this hypothesis; but there is not decisiv*
evidence that it is a fact.

ROMANS, CHAP. I., VERSE 2.

"Holy Scriptures," or "Saered Writings." — The Jews used either yim<pt/, I he singular
)r ypaipai, the plural, indiscriminately.

APPENDIX. 08

ROAIANS, CHAP. 1., VERSE i.

"Gusuel of (linC'—RiMu. i. 11. Rom. i. 1(>, " Gosfjcl of Chrml." The " of Christ" ia
rejcctea ainonKsl the spurious readings. Tliis is one instance, among many, of the in-
congruity of the spurious readings, with the connections in which tliey appear. Paul,
in speaking of llie gospel as a suhjectof proi)hecy, calls it " the gospel of Ood," and UD-
der this olianicler, in the 16th verse, he declares that he is not .ishamcd of^ it. It is
(iod's wisdom, and power, combined to salvation.

ACTS, CHAP. III., VERSE 21.

" The (i^camplinhment of ail things" spoken by the prophets, Acts iii. 21, must precede
Ih'' second appearance of Jesus Christ: or, the heavens must retain liim till the timen
of the accomplishment, etc. We substitute this phrase, as we do some others, from G.
C.impbell, for those of Doddridge and Maeknight.

ACTS, CHAP. XIII., VERSE 48.

"And as many as were determined for eternal life, believed." — Doddridge. "And a»
n.any as were fitly disposed for eternal life, believed." — Thomson, and many other«.
".\s many as were disposed for eternal life, believed." — Whitby. "And all they who
had been before ordained to eternal life, believed." — Simon's translation of the Vulgate.
Tiiere is no be/ore, in the Greek. Some have read it thus: "As many as believed, were
'^et in order to eternal life." Joseph Mede contended that the phrase " telaymenoi eis zocii
aionion," was a periphrasis for a proselyte of the Gate. By changing the pointing of the
verse. Sir Nurton Knatchbull has it, "As many as were met together, (that is all the (ieii-
tiles, ) Ijelieved to eternal life." This word is used, in the New Testament, to denote one's
own disposition, as well as that of another; Chapter xiv., vei'se 4. Here it would seem,
that it can not refer to any secret determination of God, as Luke professed not to be ad-
vised on that subject. In other places, the word is used, and at least once liv the saiii.'
historian, to represent one's own disposition, or determination. For the various accept-
ations, ami occiurences of this word, see vocabulary of controverted terms.

ROMANS, CHAP. II., VERSE 27.

r/mu/ta. Oramma is a name given to any piece of writing. Luke xvi. 6. " Take
your {Ommnm) bill," lease, or account. John v. 47, it is applied, in the plural form, to
I he writings of Moses; and I'aul, 2 Tim. iii. I-'J, a()pliesit to all the .Jewish scriptures, "Yon
have known the holy scriptures." Like ./(vi/i/ia, gramma, in the singular or plural form,
may be rendered ecnj>lareis. I}ia (Jrammatiix is the phrase, Kom. ii. 27 ; and, as it is
distinguished from circumcision by kai, it can not mean the literal circumcision, but must
com]irehend the written law, or scriptures, in which the Jews gloried.

ROMANS, CHAP. I., VERSE 4.

Ek iwanci, (En dunamei,) with power; and aara nvev/in nyiumwi/r^ (kulti pneuma agio-
m,ne.f,) "accorcling to the spirit of holiness," are much contested phrases. That the
former respects not the demon8trati<jM of the sonship of Jesi.s Christ; but the power and
glory with which he is sealed on the throne of God ; and that the latter res|)ecl« his glo-
rified slate, are, to me, obvious, from the most careful consideration which 1 can bestow
on the origin:il. and the labors of the best crilicjf.

These notes are designed more for the unlearned than the learned, and, therefore, «e
can not think of introducing long and ilaburate criticisms upon Greek words and i)brasis.
Hut a word for the learned, who may be disposed to (pieslion our authority, in some in
Blanees, is due. The phra.se en (iuiiiiniri, (with power,) may be used ailverbially with
oriMhaitoK, according to the decisions of grammarians. lint the meaning of the word oris-
thmtOH, agrees not with such a mialilicatiou. It can not augment the impor; of the word
dechircd, coiiHliluted, or set fortli. liiU the phrase "villi poivri;" is frec|uently :ipplied lo
the gli>rifiiMl slate of the Son of (ioil. He was exhibited or conslilute(l the Son of God,
with pow'T, after his resurrection from the dead. It, therefore, i|ualities "the Son ( f
Ooil," and not the participle nrinllunilon. Jesus, after his resurrection, received all power.
The bodies of the B;iinls are Maid lo be raised, m dunamri ; and Jesus is said. Mall. x.\iv.
80; Mark xiii. 20; Luke xxi. 27 ; lo come to take vengeance on his cnemieH, /iira dnn-
luui tm f;/f. He is described in his irlorificd stsle, a« seated on the right hand n^ ilv-

64 y» PPENDIX.

urt/ituc, Matt. xxvi. 64, etc., and both i^parog and einvaia are ascribed to him in Rev. v. 13
xii. 10. Tlie phrase en dunamei is applied very generally to tlie Son of God, in his glo-
rilied state, in all parts of the New Testament ; but only once is it iver found applied id
a parti('iple, or any part of a verb, and then the participle is ol tlie .same meaning. (Jol.
i. 29.

Professor Stuart has defended this view at considerable length, in his late work ; and
witli tlie exception of two (piotations, Matt, xxviii. 18, and 1 Peter i. 16, wheie he han
confounded exoiusia and paroii^ia with dunamei, his quotations are all relevant.

The "A<i(a .v'acia," as to the llesh, is either climactic or in antithesis with the kola
pneuitM mjiosunes — as to his holy, spiritual, or pneumatic nature. But liere we shall in-
troduce a passage from the Andover Professor, p. 69.

" We come, then, to the tliird position ; viz : that m'ev/ia ayujavrr/c; designates Christ
in his higher, or pmwmatic state, or condition. But is this analogical ? Is nvcv/ja else-
N'here applied to Christ in the like way ?

"That nvsvfta is applied directly to Christ, seems clear, from 2 Cor. iii. 17, o Kvpio^
[.K/»(Trof] Tn wvev/m earir, and in V. 18,iiviJiov Tceu/jarof. The appellation -rer/xa is prob-
ably applied to Christ here, as the bestower of m'tu//n. Again, in Heb. ix. 14, Christ ia
said to have ofTered himself, in llie iieavenly temple, a spotless victim to God iha nvev/ia-
rn( aitjv/ov, ill his ei'erlasling pneumatic or glorified state. The passage does not seem fairly
susceptible of any other meaning, when one compares it with verses 11, 12, which pre-
cede, and with the analogy of scripture, ihn here being fVa cotidit iones.

" In 1 Pet. iii. 18, tlie Apostle, speaking of Christ, says, that he was HarnmOetg fiev
an/iKi ((MirniijOi-ic (Sc irvsvuari where he apparently uses the very same contradistiiiction
which Paul makes use of in the verse before us. What can be the meaning of iri'fu/ia,
then, in such examples, if it be not the pneumatic state or condition or nature of the
Saviour, i. e., his exalted or glorious state, or nature? The word ^uoTroii/Oeig, as here
used, .seems not to indicate rentored to life, (for in what sense can this be literally applied
to the TTvev/m of Clirist, even if Truev/m mean nothing more than his human soul?) bill
rendered happy, exalted to a state of glory; compare ch. iv. 1, where TrniJiToi; is put for
SavaruSeig in iii. 18, and is the antithesis of ^un-o/r/Seig used in the sense just explained.

"If I rightly comprehend the meaning of these expressions as applied to Christ, the
sense of tlie whole clause on which I have been commenting, is : ' Of royal descent, even
of David's lineage, as to his incarnate .state {'Anyng aapC eyeve-o ;) the Son of God clothed
with supreme dominion, in hXf, pneumatic, i. e., exalted and glorified state.'

"That bdlli claases, viz: that which describes his state mira napm, and that which de-
scribes his state Kara -revpa ayiuinw/i;^ are designed to describe the dignity of the Saviour,
seems altogether clear. Not antithesis, then, but climax, seems to be here intended. So,
with Thulock, 1 understand the passage; ami have interpreted it accordingly. I do not
say that an ingenious critic can raise no dilliculties with respect to this interpretation;
but I can not help thinking, that they are much less than attend any other method of ex-
egesis which has yet been adopted."

ROMANS, CHAP. I., VERSE 17.

AiKntoavvt) tov \)eiiv, (dikaiosune tou theou,) righteousness, or justification of God.

The capital proposition in the Christian revelation, and certainly the principal one
In this epistle, is that here stated by the Apostle — Dikaiosune ton theou ek pisleotis eis pis-
tin. The justilicalion by faith, of which God is the author, in order to faith. Whether
dikaiosune ought to be translated righteousness, or justification, in this, and several other
passages in this epistle, is a question of much importance. As we prefer, even in ma I
lers to us most obvious, to be heard through the names of high authority, rather than ii
iiiir own proper persim, we shall give place to the learned Professor, who has ably and
at much length jusiified the version we prefer. We can only give a few extracts, and
these not in regular sequence, pp. 83, 84, 85:

"liKatocyiwri -Scnv is a phrase among the most important which the New Testament
cdutains, and fundamental in the right interpretation of the epistle now before us. To
obtain a definite and precise view of its meaning, we must betake ourselves, in the first
I'hice, to the verb (i/Knmw, for, from the meanings which this verb conveys, come nearly
rll the shades of meaning which belong to ^maioavvti and dmatoiaic, so often employed,
1 especially the former,) Ln the writings of Paul.

" Tlie Greek sense of the verb ihKniou, differs in one respect from the corresponding
Hebrew verb tzadik, for this {in Kal) means to be just, to be innocent, to be upright, ai a
also to justify one's self, to be justified, thus having the sense of either a neuter or passu,
verb. In the active voice, diiuiiou in Greek has only an active sense, and is used in pretly
exact correspondence with the forms Piel and Hiphil of the Hebrews, i. e., it means to
declare just, to pronounce just, to jmtify, i. e., to treat as just ; consequently, as intimately
connected with this, to pardon, to acquit from accusation, to free from the ennscijuenres of sin
0' transgression, to set free from a deserved penalty. This last class of inuanings is the one

APPENDIX. ea

fn which Paul iwiuiUy employs this word. As a locus classicus to vindicate this meaning,
we niiiy appi'iil to Uuni. viii. .'i.'!, 'Who shall accuse the elect o( God? It is God " i''-
Knrutf^ ivlio wquiU lh''i.'i,' viz: of all accusation, ov who liberafe^i them from the penal conse-
quences of transgression. K.xactly in the same way it is s:iid in I'rov. xvii. l'>, 'He who
juatifieth the wicked, and he that condcmnelii 'he just, even they both are an abomina-
tion to the Lord.' 80 in Kx. xxiii. 7, ' I will not justify the wicked.' In the same man-
ner, Isu. V. 20, speaks : ' \Vltuju.Mijy the wicked lor a reward.' In these and all such cases,
the meaning of the word juHifij is altogether plain ; viz : it signifies to acmlt, to free from
the pemtl cotisequences of (/iiilt, to projwunee jxixt, i. e., to absolve from punisTiment, it being
the direct opposite of eondeiiuiing or subjecting to the consequences of a penally.

"In this sense Paid very often employs the verb; e. g., Kom. v. 1, thKaiuHnvTo;, beiu'j
freed from punishment, beimj acquitted, beinij pardoned — t:ip!ivjf\> exoimv Trpuf tov deov. Rom.
v. 9, itMLu-i)ev7tc, beiny aequitted, pardoned, — iolhesometha di autou apo tes orges, which sal-
vation is the opposite of being subjected to punishment, or of not being justified. In
Gal. ii. 16, 17, oinnio-.i is four times employed in the sense of absolved, acquitted, or treated
as just; i. e. freed from penally and admitted into a state of reward, bo Gal. iii. 8, 11,
24; V. 4; Titus iii. 7; Kom. iv. .5, Ion dikaiounta ton asebe is plainly suscejitible of no
other than the above interprelation ; for those who are ungodly, can never be made i't.-
nocent in the strict and literal sense of this word, they can only be trailed as innocent; i.
e., absolved from the condcumatrion of the law, pardoned, delivered from the penalty
threatened against sin. That the idea of pardon, or remission of the penalty threatened by
the dirine law, is the one substantially conveyed by dikaioo and dikaiosune, as generally
employed in the writings of Paul, is most evident t'rom Rom. iv. 6, 7, where the blessed-
ness of the man to whom the Lord imputes dikaiosune, i. e., reckons, cotmts, treats as
dikaios, is thus described — "Blessed are they whose iniquities are forgiven, and whose sins
are covered; blessed is the man to whom the Lord imputes not sin," i. e., whom he doc'i
not treat or punish as a sinner. This is a fundamental e-xplanation of the whole subject,
so lar as the present class of meanings attached to dikaioo and dikaiosune, is concerned.

"In the same sense we have the word ihKniou in Kom. iii. 24, 26, 28, 30; iv. 2, et al.
saepe. So Acts xiii. 38, 3'J ; Luke xviii. 14; Comp. Sept. in Gen. xxviii. 26; Job xxxiii.
32; Isa. xliii. 26.

"The way is now open for an easy and intelligible explanation of the noun.s, wliicli
stand intimately and etymologically connected with the verb idininu. These are three,
viz: Smaioavvi], ihnauMa, and iiKatuat^, all employed occasionally in the very same sense,
viz : that o(jus!ificatioti, i. e., acquittal, pardon, freeing from condemnation, accepting and
treating as righteous."

" In like manner all three of these nouns are employed in Paul's epistles ; e. g., <UKaiu/it,
in the seiLse of pardon, juslijication, Rom. v. 16, where it stands as the antithesis of /tnra
iptua (!/wMja(f, in Romans iv. 25, where it plainly meanit jusiijication; and bo in Kom. v.
18, where it is the antithesis of nuTaKpifia.

" But the word i^iKiuoavvr/ is the usual one employed by Paid to designate gospel justi-
licjition, i. e., the pardoning of sin, and accepting and treating as righteous. So we find
diis word plainly employed, in Rom. iii. 21, 22, (comp. v. 24,) 25, 26; iv. 11, 13; v. 17,
21; ix. 30, 31; x. 3, 4, 5, 6, 10; 2 Cor. v. 21, (ahstract for concrete;) Phil. iii. 6, 9;
Ueb. xi. 7, et alibi saepe.

"With these facts before us, we now return to our teit. AiKaioawr/ deov seems very
plainly to have tlie same meaning; that it has in Rom. iii. 21, and in the other passages
just referred to in this epistle, viz: the jiixlilication or pardoning mercy bestowed on sin-
ners who are under the curse of the <livine law. In this sense it is allied to the Hebrew
izadike, which often nu'ans kindness, benignity, favor, deliverance from evil," e. g., Isa. xlv.
S, 24; xlvi. 13; xlviii. 18; li. fi, 8; liv. 17; Ivi. 1, and often in the Psalms.

"The reader must be careful to note, however, that the simple idea of pardon, unat-
tended by any thing elso, i. e., the mere deliverance from punishment, is not all which
is comprised in tlie meaning of ihsaioi.i and i^iKainnw)/. The idea is more fully expressed
by aceepling and IretUing as riglUeous. Now when this is done by a benefactor, he docs
not stop with a simple remission of punisliinciit, but he bestows happiness in the same
manner as though the oO'ender had been altogether obedient. As there are but two sta-
tions allotted for the human race, i. e., heaven or hell: so those who are delivered from
the latter, "aust be advanced to the former.

".\ll is now plain. AiKwnnn'r/ Urov is the justification which Qod bestows, or the justifica-
tion of which God is the author. Ofiii' is the Genitivus auetoris; as in innumerable cases
elsewhere. This is made altogether clear, by comparing Rom. iii. 21, '24; and, indeed,
the wliole tenor of the discussion, in the epistle to tne Romans, seems imperiously to de-
mand this seuse.

i?K APPENDIX.

ROMANS, CHAP. I , VERSE 20.

Tiie translation of this versa i.s quite literal, tlie word attriouits teing the only snp-
jileiuent; and that can not be strictly called a supplement, inasmuch a? aouara implies
things or qualities; and tliese are explained in the next clause — his eternal power and
ileity, or divinity. Stuart renders it, "For the invisible things of him, since the crea-
tion of the woi'ld, are clearly .seen by the things which are made, even his eternal power
and godhead." The collocation or transposition of the clauses in a Greek sentence, in
accommodation to our idiom, when no rule of syntax is violated, is as allowable as the
selection of any one meaning of a word, which, in the judgment of a translator, best
suits the context. Such metatheses are common in every vei'sion of Paul's epistles.

ROMANS, CHAP. II., VERSE 14.

Dr. Adam Clarke is of opinion that ifiwt/, here rendered "by nature," is to be under-
itood in the sense given it in Suicer's Thesaurus, in Latin, reipsa, revera; in English,
:eitainly, truly, " When the Gentiles, who have not the law, truly, or in eifect, do the
things contained in tlie law." So Gal. iv. 8, " Which by nature are no gods." " Which
certainly are no gods." So, also, Eph. ii. 3, " By natrre children of wrath, tr'xiy, incon-
testibly, children of wrath, even as others."

ROMANS, CHAP. III., VERSE 8.

All critics, jjaraphrasts, and translators, which we have consulted, except Sir Norton
KnatchbuU, (whose rare work we happen to possess,) have either wholly overlooked tiie
n-i (because) in this verse, or regarded it as a mere Greek expletive; when, indeed, it
seems to be the very word which gives meaning to this elliptical passage.

ROMANS, CHAP. II., VERSE 4.

As we have always given Campbell's translation of Meravoeu and MeTavoia in the
books which he did not translate, as well as in those which lie did translate, we shall give
an extract from his dissertation on this word, and Merafielo/iai, both of which are uni-
formly rendered by one English word in the common version :

" When such a sorrow was alluded to as either was not productive, or, in the nature
of things, does not imply it, the word metanoeo (commonly rendered repent) is never
used. Thus tlie repentance of Judas, wliich, drove him to despair, is expressed by mela-
mdelhesi. When Paul, writing to the Corinthians, mentions tlic sorrow his former letter
had given them, he says, that, considering the good effects of that sorrow, he does not
repent that he had written it, though he had formerly repented that he had written it.
Here no more can be understood by his own repentance spoken of; but tliat uneasiness
which a good man feels, not from the consciousness of his having done wrong, but from
a tenderness for others, and a fear least that whicli, prompted by duty, lie had said, should
have too strong an effect upon them. As it would have made nonsense of llie p:issage to
have rendered the verb in English reformed instead of repented the verb metimueo instead
of metameloniai, would have been improper in Greek. There is one passage in which the
Apostle has employed both words, and in such a manner as clearly shows the difl'erence.
In the common version, 'Godly sorrow works repentance to salvation, not to be repented
of.' This is a play upon the word repent, which is not in the original. The change in
the word plainly shows that in the judgment of the Apostle there would have been some-
thin_g incongruous in using the same word. Oodly mrrow works reformation not to be re-
jK.nted of, is a fair and intelligible translation of it. Metanoiu denotes such a change of
mind as issues in reformation ; and when enforced as a duty, ought always to be ren-
dered reformation; metanoeo by reform, and metamelomai, in my opinion, ought to be
rendered repent." We have so done in all places.

Of this luminous and convincing dissertation, we have only room for another ex-
tract :^

" It may be said, that in using the terms repent and repentance as our translators have
done for both the original terms, there is no risk of any dangerous error; because, in the
theological definitions of repentance, given by almost all parties, such a reformation of
the disposition is included as will infallibly proiluce a reformation of conduct. This,
however, does not satisfy. Our Lord and his Apostles accommodated themselves in
their style to the people whom they addressed, liy employing words according to the re-
ceived and vulgar idiom, and not according to ihv technical use of any learned Doctors.
Uwas not to such that this doctrine w^s revealed, hm to those \''ho, in respect to acquired

APPENDIX. 67

knowleilge, were babes. The learned nse is known, comparatively, but to a few ; and i;
is certain thai, with us, according to the common acceptation of the word, a man m.iv
be said just as properly to repent of a gond as of a bad action. A covetous man will re-
pent of the alms which a sudden tit of pity may have induced him to b«stow. Besides,
it is but too evident, that a man may often justly be said to repent, who never reforms.
In neither of these ways do i lind the word iicrnrn^u ever used."

The Bishops' Bible, a coi)y of which is now before me, published in England by au-
thority of the King, and publicly read in all Prote.stant congregations, about the com-
mencement of the 17th century, down to the year 1(507, at which time the copy before me
was printed — thus translates the word mclanuiM in the passage before me: — "Amend your
livts, and be baptized, every one of you, in the name of Jesus Christ, for the remis.sion
of sins." .\nd chap. iii. 19 verse, "Amend your lives, therefore, and turn."

The noun, a-s well as the verb, is also by the author of tliis version, sometimes trans-
lated amendment of life. Matt. iii. 8. "' Fruits worthy of amendments of life." Matt,
iii. 11. " I baptize you with water to amen<lment of life." Matt. i. 4. "John did preach
the baptism of amendiuent of life." Thus the verb metanoeo, and the noun metanoUi,
were understood till the year 1611. It is to be suspected that the fierce controversy
about grace and irorks, at the time of the King's version, occasioned extremes on both
sidei; and that metanoia, in the estimation of the strong party, became altogether spirit-
ual, and was understood to indicate no more than a mere change of views, or sorrow for
the past.

ROMANS, CHAP. V., VERSE 21.

We have in this version of this difficult pa.ssage, only used one word (sentence) as
supplementary ; and that is taken from a preceding verse. This is four less than Stu-
art, and five less than the common version.

By making verses 13, 14, 1.5, 16, and 17 parenthetical, and connecting verses 12, 18,
and 19, the reader will discover more readily the point of the Apostle's argument.

Verse 20. "The law supervened." — The law was given to one nation, not privately, but
in the most public manner ; and as it w:us extraneous to the antecedent economy or patri-
archal institution, it is correctly said to have supervened, as the word Trapetai/^.'Scv fully
indicates.

ROMANS, CHAP. VI., VERSE 3.

Much more than any of us is aware depends upon the import of the particles of lan-
guage. These are the cement of speech, and the connective of thought. They give all
the meaning which the principal words in language possess, in their various accepta-
tions. The preposition eir is one of these very important particles of .speech on which
the meaning of sentences depend. The reader will perceive in the following remarks
on f !< and «■;, how much depriids uii the proper translation of these p.articles: —

We are not desirous of diminishing the did'erence of meaning between immersing a
person in the name of the Father, and into the name of the Father. They are quite dif-
ferent ideas. But it will t>e asked, is this a correct translation? To which I answer
most undoul)tedly it is. For the preposition eir is that used in this pl.ace, and not f i'. By
what iniidi'irleiinj the Kiu^^'s translators give it in instead of into in this p.issage, and else-
where give it inti) when speaking of the same ordinance, I presume not to say; but they
have been followed by most of the modern translators, and with them they translate it
171(1) in other places where it occurs, in relation to this institution. For example : — 1 Uor.
xii. l:i. For by one spirit we are all immersed into one body. Rom. vi. 3. Do you not
know that so many of you as were iruuiersed into Christ, were immersed into his death 7
Qal. iii. 27. .-Vs many of you as have been immersed ih(o Christ, have put on Christ. Now
for the same reason they ought to li;ivc rendered (he following passages the same way; —
Acts viii. 10. Only they were immersed into the name of the Lonl .Jesus, xi.\. 3. fnto
what were yon then immersed? When they heard this, they were immersed into the
name of the Lord Jesus. 1 Cor. i. 13. Were you immersed into the name of Paul?
Lest any shoidd say I hail immersed into my own name. 1 Cor. x. 1. Our fathers were
all immersed into Moses in the cloud and in the sea. Now in all these places it is trr.
The contrast between f'C and iv is clearly marked in the last quotation. They weie im-
mersed into Moses — not into the cloud, and into the sea ; but in the cloud, anil in the sea.
To be immersed into Moses is one lliitig, and in the sea is another. To be immersed into
the name of the Father, and in the name of the Father, are just as distinct. " In the
name" is eipiivalent to iy 'A»; n«//ioriVi/ '/. In the name of the King, or commonwealth,
is by the authority of the King or commonwealth.

Now the question is. Did the Saviour nu-an that disciples were to be immersed by tht>
aniliorily of the Father, Son, and Holy Spirit? If by the authority of the Father, for
what purpose were lliey immersed? The authority by which any action is done is one
thing, and the object for which it is done is another. None who can discriminate, can

68 APPENDIX.

think .hat it is one and the same thing to be immersed in the name of the Lord, and to

be iiumer.sfd into the name ol' the Lord Jesus. The former denotes the authority by
which the action is performed — tlie latter, tlie object for which it is performed. Persons
are said to enter into matrimony, to enter into an alliance, to go into debt, to run into dan-
ger. Now, to be immersed into the name of the Lord Jesus, was a form of speech in an-
cient usage as fiirailiar and significant as any of tlie preceding. And when we analyze
these expre.ssions, we find they all import that the persons are eithei' under the obliga-
tions or intluence of those things into which they are said to enter, or into which they
are introduced. Hence, those immersed into one body, were under the influences and
obligations of that body. Those immersed into Moses, assumed Moses as their lawgiver,
guide, and protector, and risked every thing upon his authority, wi.sdom, power, and
goodness. Those who were immersed into Christ, put liim on, or acknowledged his au-
thority and laws, and were governed by his will; and those who were immersed into the
name of the Father, Son, and Holy Sjjirit, regarded tiie Father as the foimtain of all
authority ; the Son as the only Saviour ; and the Holy Spirit as the only advocate of the
truth, and teacher of Christianity. Hence such persons as were immersed into the name
of the Father, acknowledged him as the only living and true God — Jesus Christ, as his
only begotten Son, the Saviour of the world — and the Holy Spirit as the only successful
advocate of the truth of Cliristianity upon earth. Pagans, therefore, when immersed
into the name of the Father, etc., renounced all the names that were worshiped by the
Pagan world — all the saviors in which the Gentiles trusted ; and all the in.spiration and
philosophy of which they vainly boasted. A woman, when she enters into matrimony,
assumes the name of her iiusband, acknowledges him as her lord and master, submits to
his will, and looks to him for protection and support. Just so tliey who are immer.sed
into the name of Christ, assume his name, acknowledge him as Lord and Master, and
look to him for support and protection. Tliis view of the matter made Paul thank God
when the Cliristians in Corinth were assuming different names, (one the name of Paul,
another the name of Apollos, etc.,) that he had immersed few or none of them, lest the
report should get abroad that he liad immersed them into his own name.

But, as this criticism is already too long, we shall only add tliat it would be quite
anomalous to suppose that the command in the commission to make disciples, immers-
ing them iuto the name of the Father, Son, and Holy Spirit, means by the authority of
There is not one .solitary e.\ample of the sort in all the oracles. Nothing is commanded
to be done by the authority of the Father, Son, and Holy Spirit. In the antecedent
economy, the supreme authority was in the name of the Father. In tlie present econo-
my, the supreme authority is in the name of the Lord Jesus. But in no economy (for
it is contrary to tlie genins of every economy) is the name of the Holy /Spirit msed as au-
thoritative. Nothing was ever commanded to be done in the name, or by the authority
of the Holy Spirit. When we speak of authority, here, it is not the authority of a
teacher, but the authority of a governor or lawgiver — a king or ruler. There is one
sort of authority of which the Holy Spirit is possessed; and that is, to take the things
of Christ and reveal them to us. His authority, as a teacher, we cheerfully submit to;
but we speak here of his gubernatorial authority, the authority which a governor pos-
sesses. Invested with this authority, the Lord Jesus, in conjunction with his Father,
setit the Holy Spirit to advocate his cause. The Father never gave the power of judg-
ing to the Holy Spirit. Tliis lie has given into the hands of the Lord Jesus. The
Lord Messiah shall judge the world, and, therefore, by his authority, all things are to
be done in his kingdom. When Peter ordered the Gentiles to be immersed, he did it
by the authority of the Lord Jesus. He pays, "In the name of tlie Lord immerse
them." Here it is, en miomati, and not eis to onoma. And it is by the authority of the
Lord Jesus, or in the name of the Lord, that persons are to be immersed into the name
of the Fat4ier, Son, and Holy Spirit. The great importance of the matters involved in
this criticism, will be a sufEcient apology for tlie length of it. Indeed, I scarcely know
any criticism upon a single syllable of so much importance, in all the range of my con-
ceptions, as this one.

Eia, let me adil, followed by an accusative, very often denotes the object for which a
thing is done : thus eis aphesin, eis metanoian, means for remission, for reformation. Pro-
fes-sor Stuart fully declares this, p. 72: "£'(.5, followed by an accusative, in almo.st innu-
merable instances, designates the object or end for which any thing is, or is done."

ROMANS, CHAP. VII., VERSE 6.

Rora. vii. 6. — The weight of evidence for apothanontes, in preference to apothanontos,
ju.stifies the adoption of the former into the text; and, therefore, it is we who are said to
have died. The supjlement "with Chrixt" is taken from the Apostle's argument, chap,
vi. verse 8, where he represents all the immersed a.s having "'died with (!hrist.'' Tbi8
supplement, taken from the Apostle's argument, we think, makes this meaning here

APPENDIX 69

more striking. In dying anJ being buried witli Clirist, we are freed from the condemn-
atory power of every law not enjoined by Jesus upon his disciples.

ROMANS, CHAP. VIII., VERSES 6, 7, 27.

Kom. viii. 6, 7, 27. — "Tim mind of the Spirit." '"J'he viind of the flesh." Tliese phrases
arc peculiar to ibis oliapter. They are not found in any otlier portion. Phronenui tou
siirkos, iihe iiiinil nf lUejIcxIi,} occurs verses 6 and 7: and tlie plirase jthroiieiiui, tou imcutna
tiis, {mind nj~ till- Spiril,'! occurs verses 0 and '1". Tlie common version renders the for-
mer, verse li, " carnally minded ;" and verse 7, " the carnal mind ;" and the latter, verse
0, "to be spirilnally minded;" and verse 27, "the mind of the Spirit." Macknight pre-
fers "the mind nf the Spirit" in verse 27 ; but in the 6th and 7th verses he has " mind-
ing of the Ucsh," and " minding of the Spirit." We have been uniform in rendering
these phrases by tlie same words, as the sense absolutely requires it, and as no reason ap-
pears for a change.

But there is a peculiarity, not only in the phrase, but in the word which Paul uses
for mind. We have the concurrence of the translators of the common version, of Mack-
night, and many others, in translating phronemt, mind. But it is not the word which
the Greeks used to designate the mind of man in its natural state, or the mind simply;
but an accpiirtcl mind. Hence, as the learned Ligh observes, the verb phroneo, whence
comes phionema, rather denotes the operations of the will and affections, than of the un-
derstanding.

On the word phroneo, .sometimes rendered "to think," we may here remark, that in
the New Testament it occurs more than twenty times, and is often used in the import in
which our Lord uses it in Matthew and Mark. He said to Peter, " You savor not (or
relish not) the things of God, but the things of men." The passive verbals generally
represent the effects of the actions expressed in the active verb The thinkings or rel-
ishes of the tie.sh are the mind of the flesh — the thinking or relishes of the Spirit are the
mind of the Spirit.

Verses 33 and 34: The phrases, "It is- Ood that justifies" "It ts Chritt that died," are
put in the interrogative form by (iriesbach ; and, in our judgment, this punctuation adds
much to the spirit and force «f the passage.

ROMANS, CHAP. IX., VERSE 17.

" In the Septuagint, exegeiro is employed throughout, in the sense of arotmng, exerii-
my, rousing up, waking up from, etc., with slight shades of variation in meaning, accord-
ing to the connection and ihc adjuncts of the verb.

"In the New Testament we have only one example besides that before us, where ex-
tgeiro is u.sed, viz: 1 Cor. vi. 14, where it is clearly used to designate the action of roi«-
ing from the sleep of death, raising or exciting from a state of inaction or death.

"On the whole, then, the sense (^f the Greek word is clear, and subject to no well-
grounded doubt. It means to rouse up, to excite, to stir up, in any manner or for any pur
pose."

ROMANS, CHAP. X., VERSE 9.

Romans x. 9. — "Kan omologesen — lesoun. If lliou shalt openly profcis with thy mouth that
Jetug is Lord. The verb omologeo means, literally, eadem loqui, to speak what consents or
agrees with something others speak or maintain. But it is frequently used to denote speak-
ing or profes'>ing opentij; that is, proclaiming; openly one's belief in Christ, which was
speaking in accordance with what other Christians had avowed. Kn to stomati, by word
of mouth, in words, or by the use of language. Kuriou I take to be the predicate of the
sentence, in this case, i. e., a true believer is to confess that Jesus is Lord; compare Acts
ii. 3(1; V. 31 ; i'hil. ii. 9, 10, where the order of the words is, kurios lesous Christos, the
same as here, but where it is certain that kurios must be a predicate, viz: that Jesus
Christ is Lord."

ROMANS, CHAP. XI., VERSE 33.

Romans xi. 3.S. — " Here, then, to say the least, is some deep and mvHterioiu proceed
ing on the part of God, which the human mind can not fathom, and which it should
only wonder at and adore. 0 Bai')n^„..tifnv, 0 the houndlext goodness, wisdom, and knowl-
edge of (rod .' nXiiirni' means riches, when literally understood. But a reference to verse
12 shows that the Apostle had in his mind the abundant bte.'isings of the gospel bestowed
on the Gentiles, when he chose this term ; cmnpaic Kph. iii. 8; 2 Cor. viii. 2. S'xjcif, the

70 APPENDIX.

v'isdimi of God, viz: the wisdom displayed in llms making the unbelief of the Jfwa mib-
servient to tlie purpose of bringing salvation to the Gentiles, in thus educing good out of
evil ; and also in finally bringing the Jews back to their filial relation, through t^e mercy
granted to the Gentiles; important ends, which no human foresight or wisdom could
have accomplished."

ROMANS, CHAP. XII , VERSE 20.

Komans xii. 20. — " Tovto }ap,..avTov,for in so doing thou shall heap coals of fire on his
haul. This is ijuoted from Proverbs xxv. 21, 22. In Psalms xviii. 8, 12, 13, coals oj fire
are emblematical of consuming or destruction. The Arabians say, he roasted my peart, or
lit kindled afire in my heart, to designate the idea of giving or injiiaing pain. So in 2 Edras,
xvi. 53, ' Coals of fire shall burn on the head of him who denies that he has sinned against
God.' There can be no doubt, then, tliat pain is meant to be designated by this expres-
sion. But is it the pain of shame or contrition for misconduct, or that of punishment f
More probably the former here ; for ao verse 21, would almost necessarily lead us to con-
clude. It is a noble sentiment when thus understood. ' Take not revuige,' says the
Apostle ; ' overcome your adversary with kindness and beneficence. These will bring him
to shame and sorrow for his misconduct.' " — Stuajit.

ROMANS, CHAP. XIII., VERSE 11.

Romans xiii. 11. — " But what is the aun/pia, which is nearer than when Christians
at Rome first believed? Tholuck, and most of the late commentators in Germany, sup-
pose that the Apostle expected the speedy advent oi Christ upon earth a second time,
when the day of glory to the church would commence. Accordingly they represent him
here, and elsewhere, as exhorting Christians to be on the alert, constantly expecting the
approach of such a day."

The critics seem not to liave observed, that there is the present and the future salva-
tion, often contras(£d in the New Testament — the salvation from sin, or of the soul, here;
and the salvation of soul and body at the resurrection.

ROMANS, CHAP. XIV., VERSE 1.

Romans xiv. 1. — " Him that is weak in the faith receive you ; but not in order to the
strifes of disputations." — Maclmight. " Receive into fellowship him who is weak in the
faith, without regard to difl'erence of opinions."— 27(0)?iso». " Him that is weak in faith,
receive with kindness ; not so as to increase his scrupulous surmisings." — Stuart. " With-
out regard to any difference of opinion." — Anonymous translations. Literally it reada
" Receive him who is weak in the faith, without regard to nice distinctions of rea-sonings
among yourselves." AioKpiaei^ Siaioyiaiiuv, {diakrigeis dlalogismon,) dialogismos means
more thaii reasoning ; for logismos, without the dia, signifies reasoning. Hence the word
dialogue means not merely a discourse, but a discounse between two.

Diakriseis literally denotes discrimination, distinguishing, or dijudication. Such be-
ing the literal import of the terms, the context shows in what sense they are to be re-
ceived in this pas.sage. "For one believeth this, another believeth that," .shows that
these private thoughts, opinions, or persuasions, ought not to interrupt communion.
Hence the strong in the faith are commanded to receive the weak without regard or af-
fection for these difl'erences of conclusions, re.asonings, or opinions.

Let the reader mark the difference between "weak in taith," and "weak in the
faith." It is not uncommon to find per.sons strong in faith and weak in the faith ; and
weak in faith, though strong in the faith. Many a Christian reposes strong faith in the
promises of God, who is, nevertheless, weak in the faith; or whose knowledge of Chris-
tian liberty is so limited as to render him as sipieamish in conscience as a dyspeptic in
aliments. Some, also, have very enlarged views of the Christian system, who yet are
weak in faith as respects confidence in all God's promises.

ROMANS, CHAP. XVI., VERSES 25, 26, 27.

Verses 25, 26, and 27, are, by Griesbach, rejected from this chapter; and are placed
by hira after the 23d verse, chap. 14. We bavc, however, not .seen sufficient evidence to
authorize this change in their location ; and, therefore, retain them in their usual place.

There are two phrases in these verses worthy of note. The one is. ' The revelatioD
of the mystery or secret;" and the other is, "Concealed in the times of the ages."

APPENDIX.

•' 'file Greek word /ivaropiov occurs frequently in the New Testament, and is uniformly
n.iderfd, in tlic Kiiglish traiislatiun, lui/stfrij. "We all know tliat by the most current use
oi the English word mysUry, (as well ;is of the Latin ecclesiastic word mystenam and the
ci>. responding terms in modern langu:ige.s,) is denoted some doctrine to human reason iii-
ooDiprehensihle: in other words, such a doctrine as exhibits ditliculties, and even apiur-
ent contradictions, which we can not solve or explain. Another use of the word, which,
though not so universal at present, is often to be met with in ecclesiastic writers ol loriner
ages, and in foreign writers of the present age, is to .signify some religious ceremony oi
rile, espeeiallv those now denoniinateil xafianientt.

" When we conic to examine the .scriptures critically, and make them serve for their
own interpreters, which is the surest way of attaining the true knowledge of them, we
Bhall hnd, if 1 mistake not, that both these senses are unsupported by the usage of the in-
Bpired penmen. After the most careful examination of all the passages in theNew Tes-
tament, in which the Ureek word occurs, and after consulting the u.se made of the term,
by the ancient (ireek interpreters of the Old, and borrowing aid from the practice of the
Hellenist Jews, in the writings called Apociyplia, I can only tind two scn.ses nearly re-
lated to each other, which can strictly be called scriptural. The hrst. and what 1 may
call the leading sense of the word, is arcaimm, a secret, any thing not disclosed, not pub-
lished to the world, though perhaps coiumunic;ited to a select number.

" Now let it be observed that this is totally ditl'erent from the current sense of the Kn-
gliah word mystery, something incomprehensible. In the former acceptation, a thing was
no longer a mystery than whilst it remained mirevealed ; in the latter, a thing is equally a
mystery after the revelation as before. To the former we apply, properly, the epithet
unhiown; to the latter we may, in a great measure, apply the term unknowable. Thus,
the proposition that God would call the (jreuliles, and receive them into his church, was
a.s intelligible, or, if you like the term better, comprehensible, a.s that he once had called
the descendants of the Patriarchs, or any plain proposition or historical fact. Yet, whilst
undiscovered, or, at least vailed under figures and types, it remained, in the scriptural
idiom, a mydery, liaving been hidden from ages and generations. But after it had ple;ised
God to reveal this gracious purpose to the Apostles, by his Spirit, it was a mystery no
longer.

'• I signified before that there was another meaning which the term /iva-iiiHov some-
times bears in the New Testament. But it is so nearly related to, if not coincident with,
the former, that 1 am doubtlul whether 1 can aill it other than a particular application
of the same meaning. However, if the thing be understood, it is not material which of
the two ways we denominate it. The word is sometimes employed to denote the ligura-
tive sense, as distinguished from the literal, which is conveyed under any fable, parable,
allegoiv, symbolical action, representation, dream, or vision, it is plain, that, in this
case, the term uvnrniHuv is used comparatively ; for, however clear the meaning intended
to be conveyed in the apologue, or parable, may be to the intelligent, proves a kind of
vail. The one is, as it were, open to the senses; the other requires penetration and re-
tlection. Perhaps there was some allusion to this import of the term when our Lord .said
to his disciples, ' i'u yuu, it « yiveii to know the mystery of the kingdom oj Uod; but to Oiem
that are without^ all tfte^-ie tkinys are dunr in parables,'

"In this sense /ivori/inov is used in these words : ' The mystery of the seven stars which
you saw in ray right hand, and the seven gulden candlesticks. The seven stars ai-e the
angeLs of the seven cliurches, and the .seven candlesticks are the seven churches.' Again,
in the same book : ' 1 will tell you the mysleiy of the woman, and of the beeust that car-
ries her,' etc. There is only one other pa.ssage to which tliis meaning of the word ia
adapted, and on which I shall have occasion to remark afterward. ' This is a great mya-
Irry, but I speak concerning Christ and the church.' Nor is it any objection to the inter-
pretation of the Word iny.itery here, that the Apostle alluded not to any hetion, but to a
historical fact — the formation of Lve out of the body of Adam her husband. l''or though
there is no necessity that the story which supplies us with the body of the parable or al-
legory (if 1 may so express myself) be literally true; there is, on ihc other hand, no
necessity that it be false. i';i«sages of true history ^ire sometimes allegorized by the sa
crcd penmen. Witness the story of .\braham and his two sons — Istiac, by his wiie .Sarah ;
and Ishniael, by his bondwoman Ilagtir; of which the Apostle h;is made an allegory for
rcpre-enling the comparative natures of tlie Mo.saic dispensation and the (Jhnstian."

" Uefore 1 linish this topic, it is projier to take notice of one passage wherein the word
avoTiiiimv, it may lie plausibly urged, must have the same sense with that which present
use gives to the English word inyMery, and denotes .something which, though revealed, ia
inexpliculile, and to human laculties unintelligible. The words are, ' Without contro-
versy great is the mi/»te'y of godliness: God was manifest in the Uesli, juslilied in the
spirit, seen of angels, preached unto the tientiles, believed on in the world, received up
into glory.' I do not here inquire into ihe justness of this reading though dilKrent from
that of the most ancient versions, the Syriac and the Vulgate, and some of the oldenl
manuscripts. The words, as they stand, sullicienlly answer iiiy purpo^e. .\dniit, then,
that me one of the articles enumerated may be justly called mysteries, in the ecclesi-

72 APPENDIX.

astical and present acceptation, it does not follow tliat this is the sense of the term hc-e
When a word in a sentence of holy writ is susceptible of two interpretatioiLx, so tliat tlic
sentence, wliichsoever of tlie two ways the word be interpreted, conveys a distinct mean-
ing, suitable to the scope of the place ; and when one of these interpretations expresses
the common import of the word in holy writ, and the other assigns it a meaning wliicli
it plainly has not in any other passage of scripture, the rules of criticism manifestly re
quire that we recur to the common acceptation of the term. Nothing can vindicate a-'
in giving it a singular, or even a very common signification ; but that all the more usual
meanings would make the sentence involve some absurdity or nonsense. This is not the
case here. The purport of the sentence plainly is, 'Great unquestionably is the divine
secret, of which our religion brings the discovery; God was manifest in the llesh,'
etc." — Campbell's Diss, ix., Part I.

TIMES OF THE AGES.

" Xpowoig aiuwoig, in the secular times, the times of the ages, or in the times under the
law. Why the times under the law were called ,fpov(x auvioi, the times of the ages, we
may find a reason in their jubilees, which were aiuvei:, saeciUa, or ages, by which all the
time under the law was measured : and so XP"^'"' aiurff, the times of the ages, is used, 2
Tim. i. 9 ; Titus i. 2. And so acji'tf, the ages, are put for the times of tlie law, or the
jubilees, Luke i. 70: Acts iii. 21; 1 Cor. ii. 7, and x. 2; Eph. iii. 9; Col. i. 25; Heb.
IX. 26. And so God is called the Rock [Ajuvur] of ages, Isa. xxvi. 4, in the same sense
that he is called the Roek of Israel, Isa. xxx. 22 ; i. e., the strength and support of the
Jewish state ; for it is of the Jews the Prophet here speaks. So Exodus xxi. 6, eii top
aiuva, to the age, signifies not as we translate it, 'forever,' but to the jubilee ; which will
appear if we compare Lev. xxv. 39, 41, and Exodus xxi. 2. [See Burthoffg's Christian-
ity, a Revealed Mystery, pp. 17, 18.] Now, that the times of the law were the times
spoken of here by Paul, seems plain from that which he declares to have continued a
mystery during those times, lo-wit : God's purpose of taking the Gentiles to be his peo-
ple under the Messiah : for this could not ue said to be a mystery at any other time, but
during the time the Jews were the peculiar people of God, separated to him from among
the nations of tlie earth. Before that time there was no such name or notion of distinc-
tion as Gentiles. Before the days of Abraham, Isaac, and Jacob, the calling of the Is-
raelites to be God's peculiar people, was as much a mystery as the calling of others out
of other nations was a mystery afterward. All that Paul insists on here, and in all tlie

E laces where he mentions this mystery, is to show, that though God has declared tliis
is purpose to the Jews, by the predictions of his Prophets among tliem; yet it lay con
cealed from their knowledge, it was a mystery to them, they understood no such thing ;
there was not any where the least suspicion or thought of it, till the Messiah being come,
it was openly declared by Paul to the Jews and Gentiles, and made out by the writings of
the Prophets, which were now understood." — Loeke on the Bonums, p. 345.

QALATIANS, CUAP. 111., VERSES 15, 16, 17.

inaStjuri — Covenant and testament, generally, in the common version ; institution, gen-
erally, in this. This is its general meaning in the Jewish and Cliristian Scriptures. A
covenant between parties who mutually stipulate and agree, was by the Greeks denoted
by IfVudr/Kij, (suntheke, not diatheke,) a word which is n; t once found in the apostolic
writings.

In all these transactions with mankind, proceeding solely from God, where man stip-
ulates nothing, and God every thing, our word covenant do&s not fitly express the import
of diatheke. The Apostles use this word in tlieir writings thirty-three times ; and, while
its general import is institution, arrangement, constitution, or dispensation, it is some-
times used specially to denote one sort of institution : ibr a covenant, a will, a testa-
ment, are each special institutions. The word indenture, or the phrase articles of agree-
ment, is used by us in the same latitude as the sacred writers used the word diatheke. We
call bonds, and covenants, and deeds of various sorts, indentures. So what we call a will,
a testament, ,a covenant, an economy, or arrangement of general principles, proceeding
wholly from one party, the Greeks comprehend in the word diatheke. Now, as the
Apostles, in using this term, allude sometimes to a simple promise, a will or testament ;
and sometimes to a general arrangement or constitution, we have thought it expedient
to .select such a received signification of the term as will best express its meaning in the
pa.ssage, or under the allusion in which it is found in the text; always preferring the
general term inxlitution, when the connection will atlmit, as fully expressive of its gen-
eral meaning — and because with us a will, a testament, a covenant, or any arrangement
of general principles, is fitly expressed by the word inxlitulion. In Gal. iii. 15, 17, the
allusion appears to be rather to a will or testament, than to any other institution known
among us. This will was ratified with Abraham by the death of God's appointed r''

APPENDIX. 73

tiiu, tour liiindieil yearn before the transaction mediated at Mount Sinai by Moses, ami
four huiulifd ;iiid lliirlv after llie tirst pnmiisc to Abraham. Hence we have the inher-
itance and the heir i-onstituted by tl>is will, debated till Paul is letl (cliapter iv.) to the
two great institutions, the Jewish and the Christian, commonly called the Old and
New Testaments. See, in the vocabulary of ccmtrovcrted terms and i)hra.ses, the word
" Covenant."

To these remarks we will add, from the former editions, the following, from Dr.
Campbell's Uisserlaiions on the phrases. Old and New Te.'itamenLs :

"It is proper to observe further, that, from signifying the two religious dispensations,
they came soon to denote the books, wherein what related to the.se dispensations was con-
tained; the sacred writing of the Jews being called 7 ita'Aaia (V<ii^;/k;/, and the writings
6ai)eradded by the Apostles and Evangelists, 1/ km fir/ dmS^Ki/. We have one example in
scripture of this use of the former appellation. The Apostle .says, speaking of his coun-
trymen, ' Until this day remaineth the vail untakeu away in the reading of the Old
Testament.' The word in this application is always rendered in our language, Testament.
We have in this followed the Vulgate, as most modern tran.slators have done. In the
Geneva, French, the word is rendered both ways in the title, that the one may serve for
explaining the other. La NouveatL Testumerd c'estt a dire la nouvelle alliance, etc., in which
they copied Beza, who says, TetflamerUuiii Novum, give Fcedus Novum. That the second
rendering of the word is the better version, is unquestionable ; but the title appropriated
by custom to a particular book, is on the same footing with a proper name, which is
hardly considered as a subject for criticism. Thus we call Cesar's Diary, Cesar's Com-
mentaries, from their Latin name, though very difl'ereiit in their meaning from the En-
glish word." — Campbell's Diss. v. Part III.

The Old Covenant and the New Covenant occupy but a few sentences. The former
is contained, perfect and entire, in the words engraved on the two tables of stone ; and
the New, which was promised in the Prophets, Paul presents in a few verses. Heb. viii.

MATTHEW, CHAP. IV., VERSE 1.

Campbell has written a dissertation of more than thirty octavo pages, on the words
(iiufioAof, iha/iuv, and liuiiioviov, all rendered in the common version, devil. O diabo'Aoi;, the
devil, as a proper name, applies exclusively to the arch apostiite Satan. The others are
never confounded with it in the sacred scriptures, but are applied to an order of beings
represented as very numerous. Diabolos means calumniator, traduccr, fal.se accuser; and
is sometimes, in this sen.se, in the singular number, applied to human beings. Thus it is
applied to Judas. And in the plural number Paul applies it three times, 1 Tim. iii. 1 1 ;
^ Tim. iii. 3; Titus ii. 3. Twice it is rendered fake accusers, once, slanderers, applied to
both males and females.

" What the precise idea of the demons, to whom pos-sessions were ascribed, then was,
it would perhaps be impossible for us, with any certainty, to affirm ; but as it is evident
that the two words, devil and demon, are not once confounded, though the lirst occurs in
the New Testament upward of thirty times, and the second about sixty; they can, by no
jast rule of interpretation, be rendered by the same term. Po.s.se.ssions are never attrib-
uted to the being termed the devil ; nor are his authority and dominion ever ascribed to
demons; nay, when the discriminating appellations of the devil are occasionally men-
tioned, demon is never given as one.

" I observe further, that though we can not discover, with certainty, from all that is
said in the gospel concerning possessions, whether the demons were conceived to be the
ghosts of wicked men deceased, or lapsed angels, or ^as was the opinion of some early
Christian writers) the mongrel breed of certain angels, (^whom they understood by 'the
Hirns 0/ God' mentioned in Genesis,) and 'the dtiughters of men,' — it is plain that they
were conceived to be malignant spirits. They are exhibited ;us the causes of the most
direful calamitiei to the unhappy persons whom they possess — dumbness, deafnes.s, mad-
ness, palsy, epilepsy, and the like. The descriptive titles given them always denote some
ill quality or other. Most frequently they are allied Trvtufiara aKa-dapra, unclean spirits;
sometimes, Trviv/iura n-anipn, maiiijn. spirits. They are represented as conscious that they
are doomed to misery and torments, though their punishment be for a while suspended :
'Art thou come hither,' baoaijusai nt^ai;, 'to torment us before the time?' "

74 APPEND t.

TABLE XIY.

.\POSTOLIC WORDS AND PHRASES,

WHICH HAVE BEEN SUBJECTS OF CONTROVERSY ; ALPHABETICALLY ARRANGED, AND DB
FINED FROM THEIR CURRENT ACCEPTATION IN THE CHRISTIAN SCRIPTURES.

Adoption, TioScata, huiothesia, adoption, or the choosing for a boh, Rom. viii. 15, 23,
ix. 4; Gal. iv. 5; Epli. i. 5. Occurring only in the five preceding sentences, its mean-
ing is easily ascertained. The spirit of adoption, is tlie spirit of a son ; the adoption of
the body is its redemption from the grave, and its union with an adopted spirit in a glo-
I i(jus immortality. The adoption which pertained to Israel according to the flesh, was
their peculiar relation to God from among all nations, and his paternal government over
tlieni. But the adoption of men, through Jesus Clirist, into the rank of sons and heirs
of God, is the transcendent glory of the embassy of .Jesus, and of his religion.

Age, A'lir, Aiun, (derived from uei, always, and ui', being.) Its radical idea is indef-
inite duration. It is in all versions differently translated. We have the phrase eis aiona,
or eis toil, uiiiiia, in the singular form, thirty-two times ; and in the plural form, twenty-
.^ix times, translated in the common version, "always" and "forever." The word aion,
in other pas-sages, also alludes to duration. The phrase, " Since," and " bel'ore the aion,
(world) began," occurs in Luke i. 70; .John i.\. 32; Acts iii. 21; xv. 18; Eph. iii. 9.
The phrase, Sunteteia tou aionos, occurs in Matthew five times, rendered "the end of the
world ;" by Dr. Campbell, "the conclusion of this state ;" and in Hebrews ix. 26, in the
plural form, rendered, " once in the end of the world." Also, 1 Cor. x. 11, tele tou aionos,
(end of the world.) 2 Peter iii. 18, we have it connected with day — "the day of eter-
nity"— tou aionos. Also, with King — " King of Eternity," or " King of ages" — " eternal
King." 1 Tin'i. i. 17. It is also found, Eph. ii. 7; iii. 21 ; Col. i. 26, rendered ages. Com.
Ver., and Eph. iii. 11, rendered eternal. Besides the above, we have the present world,
or, " this world," Matt. xii. 32; Mark x. 30; Luke xviii. 30; Gal. i. 4; 2 Tim. iv. 10;
Titus ii. 12; Epii. i. 21 ; Rom. xii. 2 — and " the world to come," Matt. xii. 32; Hebrews
vi. 5.

To these may be added, "cares of this world," Matt. xiii. 22; Mark iv. 19. "Chil-
dren of this world," Luke xvi. 8 ; xx. 34. " Disputers of this world," 1 Cor. i. 20.
"Wisdom of this world," 1 Cor. ii. 6. " Rulers of this world," 1 Cor. ii. 6, 8. " Wise
in this world," 1 Cor. iii. 18. "God of this world," 2 Cor. iv. 4. " Darkne.s3 of this
world," Eph. vi. 12. "He made the worlds," and "The worlds were made," Hebrews i.
2; xi. 3. Once only is it rendered coarse, in connection with Koa/ioc, kosmos, world; Epli.
ii. 2, "The course of this kosinos."

More than sixty times in the common version, aion is rendered by such words as ex-
press the longest duration. It also indicates a state of things, or course of arrangements,
which we sometimes call a dispensation, state, or age. It is found about one hundred
times in the Christian Scriptures.

The word kosmos, translated almost uniformly world, which is found one hundred and
eighty-four times in the New Testament, is in some respects very ditlerent from aion.
Concerning the word kosmos, we would have it noticed, that it is never found in the plu-
ral form in the Christian Scriptures. There is but one kosmos, though different aions,
found in this volume. Kosmos denotes the material globe with all its elements — some-
limes, the universe; and, by a figure called metonomy, which substitutes the thing con-
laining for the thing contained, the human family is often called the world. God is said
lo have loved the kosmos, but not the aion. The kosinos is said to have been founded;
but the aions di.spo.sed, arranged, or constituted. The phrase " foundation of the world,"
occurs ten times, and always kosmos. But wherever mere time or continuance is implied,
it is always aion, and not kosmos.

As we have given all the places where aion is translated loorld, the English reader
can easily ascertain where kosmos occurs. This data will afl'ord him matter for re-
flection.

AMBASSADORS of Ciirist, Upea6cv(, (from presbeuo, to go upon, or perform an embas-
sy.) The verb occurs only twice in the writings of the Apostles, 2 Cor. v. 20; Eph. vi.
20; and is exclusively applied to the Apostles, who alone, of all Christian teachers, car-
ried a message from the person of the Great King to his rebellious subjects. I'resbeun
occurs twice in Luke in this sense, chap. xiv. 32; xix. 14. To hold a commission and
carry a message immediately from the person of the Prince.

Analogy of faith, Ava^Myiav t^k t/o?-h,)c, amUoyian tea pisteos, literally the analor/y

APPINDIX. TA

(/ /ailk. This phrase, indeed the word analogia, occurs but once in the Christian Scrip-
lures. We have in tlie same connection, the plirase /itrpov re; Triareuc^ viclron tes pinleoa,
tlie i-ieasnre or portion of faith, Rom. xii. H, U. Tliia phrase also occurs but once, and
naturally means the portion of belief, or of the truth believed, which the speaker is sup-
posed to po.sscss. Let him not transcend his knowlodyc of the truth, but speak in ac-
cordance with his own consciousness of what be understands and believes. But "the
analogy of faith," or proportion of faith, is not so easily decided. Analogy, in the classic
impovt of the term, means re.seniblance, or in accordance with something. The analogy
of faith, in speculative theology, mean.s, "according to the scope or system of revealed
Irutb," which is so arbitrary, that every one's own system is his analogy of faith. Yet
the Apo.stle might mean, let him interpret, preach, or speak, according to the general
scope of the ancient revelations. But there is a meaning more in accordance with the
context, which we prefer, which is well expressed by Professor Stuart : " Let not the
prophets exceed what is intrusted to them. Let them keep •^'itbin the bounds of their
reason and consciousues.s, and not, like the beatbcn, (nuniteis,) rave, or si)eak they know
not what." To this agree the interpretations of C'brysostora, Theodorel, Oecumenius,
Pelagius, Calvin, Flat, Tboluck, and many others, says Mr. Stuart. To these 1 will
add Locke, Dr. O.Campbell, and Whitby, who learnedly contend that iinalogia here im-
ports proportion, measure, rate, and is the same with " mea.sure of faith," verse 3. The
analogy of faith, in popular import, is every one's own creed ; but the proportion of
lailh is every one's measure of knowledge of the Christian religion.

Angel, Ayti'Ojiq, anijellon, nu-ssenger, occurs one buudred and eighty-three times in
the Christian Scriptures, and is ajiplied to celestial spirits, to men, good and bad; to the
agents of Satan ; to the winds, lire, pestilence, and every creature which (iod employs as
his special agent. It is the name of oliice, and not of nature. The nature of the celes-
tial spirits is not revealed to us, but they are known as messengers of God, of great intel-
lectual and moral endowments, and as excelling in wisdom and power. See note on An-
gel of the Lord, Matthew ii.

AniUAl, yiAH, 7iatural man, '•tvxmoi m'SpoTTo^, psuchicos anthropos. This term is first
found in I (Jorinthians ii. 14, and by the King's translatoi-s is rendered the ntitunil man,
contrasted with the spiritual man. It occurs only six times in the Christian Scripturas,
and is translated in the common version by the following words: 1 Cor. ii. 14, natural;
1 Cor. XV. 44, twice in this ver.se, and once in verse 46, in connection wilb body, trans-
lated niiiural; James iii. 15, translated sensiud; .Jnde, I'Jlh verse, applied to persons, sen-
sual. It is three times applied to the body, which is certainly animal; once to wisdom,
which is not natural wisdom ; and twice to the whole person. Parkhurst defines it as
signifying animal or .sensual, as opposed to spiritual, and cites 1 Cor. ii. 14; James iii.
IT), and Jude 19th verse, in proof of this. His second and last meaning of it is animal,
opposed lo xpiriiual or ijlorijied, and quotes 1 Cor. xv. 44, 46, as proof. We prefer animal in
the p;issagc farst quoted ; for the animal man there spoken of is supposed lo be destitute of
all knowledge which comes by revelation, and withal so sensual as lo despise it. Locke
also prefers animal lo natural in this passage, and defines the animal and spiritual man
in the following terms: "The animal is opposed lo the spiriliud man — the one signifying
a man who has no higher principles to build on than those of natur;d re;uson ; the other,
a man thai founds his faith and religion on divine revelation."

.■Vnswkk of a good con.sc'ience. The word translated answer, is eTrtfioiTe/in, eperole-
yna, which is found but once in the whole volume. The verb eperotao, which occuru
filly-nine limes, from which it is derived, signifies lo ask, interrogate, quesli<in, inquire.
Parkhurst says, that " the Apostle very probably alludes to the (juestion and answers
wbieb we learn from Tertullian were used at baptism. The Bishop asked. Dost thou
renounce Satan ? Dost thou believe in Chri.st? The candidate answereil, 1 renounce-
I believe." [Carr, in his Anliquitie«, details these matters more fully.] "This, Ter-
tullian, De Baptismo, chap, xviii., calls xponsionem ,ia/«iis, an engagement of salvation."
Grotius, Mill, and Wolfius concur in interpreting eperotema, 1 Peter iii. 3, the response or
answer.

We have litl'e or no confidence in the many comments and criticisms we have read
on this word, and the whole eonslruclion of this i)a.s.sage, and we have examined not a
lew. The common rrench render it tlie rctponsc; Beza, the stij^Uatinn; Sir Norlon
Knalrhbull, the covenant; others, the enr/ar/enicnl of a good conscience. Macknigbl is in
doubl, Ihou^^h he gives answer, which can not be the meaning of a word nalurally de-
fccnded from a verb more than fifty times remlered to ask, to srck, lo dexirr, to hcwccli, ii>
llie common version. After nnich examinalion of all the alleged ditticullie.s, both in
Ibe punctualion, the relative /lo, and the word ipcrolcma, we adopt llie following punelu-
alion and lr:in8lation of this iiassage; which is ihe most natural, ;ind, we lliink, obvi-
ously llie most defensible :

" III llie days of Noah when the Ark was preparing, wherein few (that is eight) souIh
were saved through water. Immersion, which is the antitype, does also now save Hs —
not the putting away the filth of the Uesh. but the seeking of a good conscience toward
God, by the resurrection of Jesus Cliri-i.'

76 APPENDIX.

Antichbist, AvTixpiaroi;, Antiehristos, against Chriht, occurs only five times — 1 John
ii. 18, twice, 22; iv. 5; 2 Jolin, 7th verse. Antichrist is defined by John to lie any in-
dividual who denies the Father and the Son. Such were apostate Christians, who re-
nounced the liope, and denied the Fatlier and the Son. Compare 1 John ii. 18, and 22.
livery spirit that conlesses not that Jesus Christ has actually come in the flesh, literally
and truly, profess what he may, has the spirit of Antichrist, and does deny both the
Father and tlie Son. Paul's Man of Sin, and John's Antichrist, are not two names for
the same personage.

APOSTLE, AiroaTolog, Apostolos, one sent by another. It occurs more than eiglity
times in the Christian Scriptures. It is applied to Jesus, to the Twelve, to Barnabas,
Sylvanus, Timothy, Epaphras, and some others. There are three orders mentioned in
the sacred writings. Jesus Christ was the Apostle of God, and is the Apostle of the
Christian profession. Heb. iii. 1, compared with John xvii. 18. It is applied to the
twelve ijersona! companions of Jesus, who are called Ms .Apostles; and it is applied to
persons sent out by the congregations. 2 Cor. viii. 23; Phil. ii. 25.

Atonement, Karo/.Aojv/, Katatiage, Irom katallasso, reconciliation. It occui-s, Kom.
v. 11; xi. 15; 2 Cor. v. 18, 19; in all four times: in the first instance tran.slated atone-
ment in the common version; and in the other three, reconciling, reconciliation. The
verb occurs, Rom. v, 10, twice ; 1 Cor. vii. 11 ; 2 Cor. v. 18, 19, 20 ; in all six times ; and
always rendered reconcile. Keconciliation is the coming together of parties at variance.
We see no good reason why it should not always be translated reconciliation.

Baptize, Barru, ^aimiu, bapto, baptizo. These words are never transtated sprinkle
or pour, either in the eomnion version, or in any other, ancient or modern. Bapto oc-
curs three times; Luke xvi. 24; John xiii. 26; Kev. xix. 13; and is always transl.ated
dip by tbe authority of King James. Baptizo occurs seventy-nine times : of these, sev-
eiuy-seven times it is not translated at all, but adopted into the language; and twice,
viz: Mark vii. 4; Luke xi. 38, it is translated wash, without regard to the manner in
which this washing was performed. Dr. Campbell explains the manner of this washing
in his note on Mark vii. 4, which he renders, " Wash their hands by dipping them."
All lexicographers translate it by the words immerse, dip, or plunge — not one, by sprinkle
or pour; metonomically, some translate it wash, and dye (to colorj.

In the Greek version of the Old Testameiu, bapto irequently occurs in the law, and
is contiasted with sprinkling and pouring in the performance of certain rites, where every
tbing depended on the manner of doing thera. Thus we have sprinkle, pour and dip, in
the same institution, occurring in Leviticus .xiv. 15, 16, "'He shall pour the blood, he
shall dip his finger in it, and he shall sprinkle the blood." Here we have cheo, to pour;
raino, to sprinkle; bapto, to dip, contradistinguished in the same institution. No word
in the Greek language is more definite.

Baptism, BoTv-wfia, BaTTTt(!fio<;, baptisma, baptismos. These words are neither in the
common version, nor in any other, translated spi'inkling or pouring. Baptismos occurs
four times, once translated washing; and baptisma, twenty -two times, never translated at
all by the King's authority ; but by Campbell and Macknight sometimes translated im-
(uersion, and in other places retained in the original form ; but never by them rendered
sprinkling or pouring.

Baptism in kike. — Compare Malacbi iv. and Matthew iii. 10, 11, VI ; from which it
appears that to l)e "immersed in fire" is the emblem of destruction, as the " burning up
ot chaft," and " turning of dry trees into fuel," were the emblems of this visitation. In
the day of vengeance all who would not submit to Jesus would be immersed in fire, aa
Malachi foretold, and as the Baptist preached to the Pharisees and Sadducees.

Baptism in the Holy Spirit, as promised by Jesus, Acts i. 5, and explained on
Pentecost, .\cts ii., and in the liouse of Cornelias, Acts x. 16, 17, indicates tbose super-
natural gifts of the Holy Spirit bestowed, for the confirmation of the testimony, upon
the Apostles and first converts from among the Jews and Gentiles. This immersion of
the Jews and Gentiles was only once, as in the case of private or personal immersion.
So Peter explains it. Acts xi. 15, compared with verses 16, 17. These gifts appearing
externally and internally of the persons on the Apostles and the first fruits of both peo-
ple, were so overwhelming as to be figuratively called an immersion in the Holy Sj'irit.

Bishop, ^iriana-o^, Episcopos, overseer, occurs five times : Acts xx. 28, translated orer-
seer; Phil. i. 1, bishops; 1 Tim. iii. 2, bishop; Titus i. 7, bishop; 1 Peter ii. 25, buhop.
Other versions have it sometimes overseer, and sometimes bishop. The verv.> occurs twice,
episcopeo, Hebrews xii. 15, "looking diligently;" and 1 Peter v. 2, "takin^ the oversight."
Episcope also occurs four times: Luke xix. 44, translated visitation; Acts i. 20, bishopric,
overseer's office, and simply office; 1 Tim. iii. 1, the office of a bishop; and 1 Peter ii. 12,
visitation. From all the usages of this word, it plainly denotes one who has the over-
sight of Christians, a plurality of such w;is in many of the ancient congregations.

Blasphemy, Wjiapifua, blaspheniia — speaking against. It is found nineteen times,
applied to men, to God, and the Holy Spirit. Matt. xii. 31; xv. 19; xxvi. G5; Mark ii.
7; iii. 28; vii. 22; xiv. 64; John x. 33; Eph. iv. 31; Coll. iii. 8; 1 Tim. vi. 4; Jucle,

APPENDIX. n

0th verxe; Kev. ii. 9; xiii. 1, 5, 6 ; xvii. 3 — from an examination of which its meaning

may be rleiirly disoeined.

Body of Christ — Mynlical Body. — In speculative tlieology a name given to the
Clirislian cuimnunily, equivalent to llie metiiplmiical Ixidy of (Jlirist, distinguished from
liis natural body. Tliere is but one metaphoriml, as there is but one liUral body of
Christ. Of this body all Chrisiians are members in particular. To it belong all the
.Vpostles, I'lophets, iCvangelisls, Teachers, gills, miracles, and honors bestowed by its
Head after bis ^'lorilic:iti<)n. This body is the temple of the Holy .Spirit. .Jesus is the
head, and the Holy Spirit is the soul of this body, from which all the members re-
ceive lite, health, and joy. As the Head is glorified, so will all the members be glori-
fied with him.

Call, Kn/<(j, kalco, and TlpoaKa?^u, proakaleo, to call, to invite, occur often in the Chris-
tian Scriptures, the latter about thirty times, and the former about one himdrcd and fifty
times. The latter is literally to call to one, and the former to call in every import of
that word. In the follo\ving very important pas.sage8 it is jiroskaleo: .Vets ii. 39; xiii.
2 ; xvi. 10. In the last passage it is u.«:ed to denote a call to preach the gospel. In more
than twenty of the places where it is found, it denotes the most ordinary calls given to
oersons on all sorts of occasions.

Called, K/'iyrof, kletos, from kaleo, to call. Kleios is found eleven times in the sacred
books — always translated called. In the sacred writings it appears to have always the
same meaning in which our Lord used it. He introduced it. Matt. xx. IG, and repeated
it, uhup. xxii. 14, " Many are allied, but few chosen." The called are all wlio professedly
obey Christ ; but the approved or chosen are that class of these who honor their profes-
sion. It occurs eight times in the Epistles: Kom. i. 1, 6, 7; viii. 28; 1 Cor. i. 1, 2, 24;
.Jude, Lst verse. In the Kevelation, chap. xvii. 14, it is used as descriptive of character.
Those that are with the Lamb are " m/Zerf, chosen, and faithful." The c«//cd, indeed,
are now very many ; but the choice spirits, or the chosen, are still few.

Callino, Ki'/aic, klesia, profession ; so the word is used in common intercourse.
Every trade is termed a calling. The Christian's calling is from God, and leads to God.
It is found Kom. xi. 29; ICor. i. 20; vii. 20; Eph. i. 18; iv. 1, 4; Phil. iii. 14; 2
Thess. i. 11 ; 2 Tim. i. 9 ; Heb. iii. 1 ; 2 Peter i. 10, in all eleven times. 1 Cor. vii. 20,
it is u.sed to designate a common trade. Eph. i. 18, it is translated vocation. In all
other places, aillimj; and refers to the Christian profession. " You see your calling,
brethren," says Paul. You see those of your profession. "Amongst them are not many
noble," etc. So one would speak to any fraternity, if he desired the addr&ssed to form
» just estimate of the whole profession.

Charity, x<'I"<:, chuit, charity, free gift, favor. This word is often confounded with
ayairij, agape, love. 1 Cor. xiii. aymrri, love, is found nine times, and x'^l>"i, not once.
Charit is not once translated charity by the authors of the common version; and agape,
love, is rendered charily twenty-tive times. We have never rendered ayamj, charily; but
have sometimes rendered A'Vl', charily, when the connection seemed to require it.

Christian, xi"<''""'og, Cliristiaiuw. It is found only three times in the book : Acts xi.
26; xxvi. 28; and 1 Pet. iv. 16, and was a name given to the disciples of Christ. A
Christian is one who believes what Jesus says, and doas what he bids him.

Chosen, E/i/Mrof, ckleklos, — elect, chosen. This word is found twenty-three limes;
seven times translated chosen, common version, Matthew xx. IG; xxii. 14; Luke xziii,
35; R<imans xvi. 13; 1 Peter ii. 4, 9; Kev. xvii. 14; and sixteen times elect. It is un-
questionably used sometimes as descriptive of character, as we use the word chosen or
choice — " He is a choice or chosen General," not regarding the manner in which be ob-
tained the office, but the manner in which he performs the duty. Paul calls Kufus an
elect or chosen person in the Lord, and ua such salutes him. He salutes .\ppelles in the
same sense; but chooses another word, dokivws, approved in the Lord. Matthew xx. 16;
and xxii. 14, it seems to be used in the same sense. The approved are few. Thus Paul
speaks of a few in Corinth a« chosen or approved, in comparison of the many called. 1
Cor. xi. 19. The adled here were many, (lor he says they were all called,) but the chosen,
{.\\e approved, were few.

Church, E«>f(T/n, Ecclexia, congregation, assembly, occurs one hundred and twenty
times in the sacred books. It is derived from fiHi/tu, I call out, the called out. Such was
the assembly in the wilderness, first designated the congregation. It is an iuwembly of
the called, or those who are brought together by one leader, <jr profession. Tiie wiioli'
community of professing Christians make the one body or congregation of Ibe Lord;
and those meeting in one place, constitute the Christian congregation in that place.
This word is applied to those in Jerusalem, Konie, Corinth, Epiiesus; and, in the plural
form, to the churches in Galatia, Jiidea, Asia, etc. Gal. i. 2, 22; 2 Cor. viii. 1, 18, 23;
xi. 28; 1 Cor. vii. 17; xvi. 19; 1 Thess. i. 4. It is also very ollen applied to the whole
body or aggregate of the faithful : 1 Cor. XV. 9; Eph. i. 22; v. 23, 24, 25, 27, 29, 32;
Gal. i. 13; Phil. iii. 6; Col. i. 24.

CoMFOKTKU, llaiinn'/.i/Tog, jmraclctos, advocate, monitor, comforter. Advocate, oi one
who pleads the cause of another, is the most current signification of this word. Park-
34

78 APPENDIX.

liumt, Greenfield, llobertson, and Stokius, give it as the most general meaning of the
word. Dr. Campbell in some places prefers monitor or guide. Comforter is the mo.st re-
mote meaning of the word, either in sacred or classic use. It is rendered advocate once
only by the King's translators, (1 John ii. 1,) and four times, comforter. Dr. Campbell
renders it monitor four times in John xiv. 16, 2(3; xv. 26; xvi. 7. Tliese five places are
all the places in which it is found in the sacred writings of the New Institution. We
uniformly render it advocate — because, in our judgment, the work of advocating the pre-
tensions of Jesus being assigned to the Holy Spirit, was the reason why he was called
the Paractetos — and because it is only as the pleader of our cause Jesus is called our
n«/iaKA;?Tof, (advocate,) 1 John ii. 1.

Coming of the Son or Man on the clouds of heaven. Matt. xxiv. 27, 37, 39, 30 ;
xxvi. 64; Mark xiii. 26; xiv. 62; Luke xxi. 27. Whether this "Coming of the Son of
Man" denotes a literal, or a figurative coming, is a question which has, recently, been
much agitated. Since the days of President Edwards' History of Redemption till now,
it has been a commonly received opinion, that there are four comings of the Son of Man
spoken of: Of these, two are literal, and two figurative — his coming in the flesh ; his
coming to destroy Jerusalem; liis coming to destroy the works of the Man of Sin, and
to reign with his saints a thousand years on earth ; and his coming to judge the world
at the last day. The first and the last are said to be literal and personal comings ; the
otiiers, figurative.

The question before us is purely a literary one ; and for the following reasons it would
seem to us that, however we may talk of a figurative coming, either at the destruction of
Jerusalem, or of the apostasy, the phrase, as it is found in Matthew and Luke, must de-
note a personal and literal coming of the Son of Man :

1. On leaving the temple for the last time. Matt, xxiii. 39, he told the representative
of the Jewish nation that their house, or temple, was soon to be deserted, and that they
should not again see him, till the diiy they would say, " Blessed be he that comes in tlie
name of tlie Lord." After going out of the temple, this coming is made the subject of
conversation between him and his disciples in private, chap, xxiv., and of course must
be explained to them in the sense in wliich it was expressed in the temple; and there
we learn it was such a coming, or return of the Saviour, as could be seen by the Jews —
"You shall not see me" till a particular day.

2. The 'Apostles ask, " What shall be the sign of thy coming?" and as they must
have understood him in the sense he delivered himself in the temple, he would answer
them in the same sense ; for had they misunderstood him, he would have corrected
tliem, as his manner was. The conversation was then about a personal, and not a figura-
tive coming of the Son of Man.

3. As his going away, or his absence, was not figurative, but literal and personal, so
must his return, or coming, be literal and personal, el.se there is an application of words
in a double sense in one and the same period ; and if so, rules of interpretation are
wholly unavailing.

4. But the coming of the Son of Man introduced Matt. xxiv. could not apply to Je-
rusalem's ruin ; for the Jews did not tlien see him, nor say to him, " Blessed be he that
comes in the name of the Lord," which he declared would be the case when he would
next come. As they have not yet thu.s addressed him, we are assured that he has not
come in the sense of Matt, xxiii. and xxiv.

6. As the Lord addressed the Scribes and Pharisees as representing the nation, so he
addiesses his disciples a.s representing his body, the congregation of saints ; and after
telling them, in order, the things that must happen them., and the nations, before the com-
ing of the Son of Man, he places that event (Luke xxi. 27, and Matt. xxiv. 27) after the
destruction of Jerusalem, the dispersion of the nation, and the long persecutions and suf-
ferings of the real followers of the Lord.

6. When they should see these signs, they were tauglit to rejoice, inferring that their
deliverance, or redemption, drew nigh. But this deliverance lias not yet arrived; con-
sequently, the Son of Man has not yet come on the clouds of heaven.

7. But this coming can not be secret, or figurative, for it is to be as visible and striking
as the lightning which, breaking forth from the east, shines even to the setting sun — "so
shall the coming of the Son of Man be."

8. Neither is it spoken of as if there were a plurality of events called " comings of
the Lord," but as one and singular — The coming of the Son of Man.

9. Again, as Daniel the prophet is quoted in reference to the desolations coming upon
the city and sanctuary, it is natural to suppose that the disciples would also rememoer
that Daniel had placed tlie coming of the Son of Man at the destruction of the little horn,
when the " thrones were ca.st down," and "the beast was slain, and his body destroyed
md given to the burning flame," and therefore could not be led to think that " the com-
ing of the Son of Man" was either figurative, or to be at the desolations which came on
J udea.

10. But as seven parables are introduced, in this discourse, to explain the coming of
the Son of Man, or the Saviour's return ; and as the livst of them is on all hands agreed

APPENDIX. 79

to denote a personal, and not a figurative coining, we are comiielled to the concluiiion,
that tlie coming so often mentioned and ?o fully explained, nnist always be one and the
eamc, which the last of the seven parables certainly makes literal and personal. These
seven parables, or comparisons, all found in one and the same discourse, relative to one
and the same coming of the Lord, are Urst, the jiaralile of (he lig-lree; from this lie
teaches them to know when his coming is neai' — second, the days ol Noah and the del-
uge, sudden and unexi)cctcd by the world ; " So shall the coming of the Son of Man
be" — third, the parable of the thief; "lie you also ready; lor in such an Injur as yoii
think not, the Sou of Man rume.i" — fourth, the parable of the faillifiil and unfaithful ser-
vant; "The master of that servant shall ccnue in a day when he looks not for him" — fifth,
the parable of the marriage, or of the wise and the foolish virgins; "Behold the Hride-
groom comes- : go out and meet him" — sixth, the parable of the talents ; "After a long
time, the lord of those servants comes, and reckons with them" — seventh, the parable of
the sheep and the goats ; " When the Son of Man shall come in his glory," or in the clouds,
he will gather the Gentiles, all the nations, before him, and separate the good from the
bad. The coming of the Son of Man is always kept in view, in these seven comparisons ;
and if we regard any one of them as literal, we must so regard them all.

These are a few, and but a few, of the reasons which incline us to regard this coming
of the Son of Man as not figurative, but literal : and not at the time of the destruction
of Jerusalem, but at the close of the times of the Gentiles.

To this' import of the phrase, the most plausible objection is drawn from the saying.
This generation shall not pass, or fail, till all these things be fullilled. But, as it will be
seen under tlie word "generation," in the judgment of lexicographers, and some able
biblical critics, the word geiiea signifies not only the race of living men on the earth at
one time, but nation, people, or race, as a distinct and peculiar stock or family. Indeed,
the word ijcntrution, at the time of the King's version, signitied nation, or people, very
frequently, as will be seen by e.Kamining the following passages: Prov. xxx. 11, VI, 13,
14; Ps. xxiv. 4-6 ; xiv. 6; xxvii. 30; cxii. 2; 1 Peter ii. 9: compare Jer. ii. 28, 31;
vii. 28, 30; Deut. xxxi. 29; xxxii. 6. "A nation void of eoun.sel," is at another time
^lled " a froward generation ;" a peculiar people is also called a chosen generation. To
this it may be added, that the word translated kindred is often, in the Septuagint, this
same gencci, at other times translated generation. From all which it appears that oim
Lord meant no less than that the nation, or race of people among whom, and in refer-
ence to whom, the.se things were spoken, should continue to exist, notwithstanding all
their desolations and dispersions, till he came again, and then they should hail him as
blessed, coming in the name of Jehovah.

(.Vjnfession to salvation, O/ioAfi) tij, homologeo, I confess, or profess ; whence comes
Ofio'jj}ia, konwlogia, confession, profession. The verb occurs, translated, common version,
to confess, in Matt. x. 32, twice; Luke xii. 8, twice; John i. 20, twice; ix. 22; xii. 42;
Acts xxiii. 8; xxiv. 14; Kom. x. 9, 10; 1 Tim. vi. 12; Ileb. xi. 13; 1 John i. 9; iv. 2,
3, 15; 2 John, 7th verse. It is only twice translated pro/ess, (Matt. vii. 23; Titus i. 16;)
once, to promise u'ith an oath, (Matt. xiv. 7;) and once, to give thanks, (Heb. xiii. 15) — in
all twenty-four times.

Homologia, conjeasion or profession, occurs six times; translated pro/exsion, 2 Cor. ix.
13; Heb. iii. 1; iv. 14; x. 23; tran.slated confession, 1 Tim. vi. 12, 13. Macknight has it
con/ension twice in the Hebrews. Excepting 2 Cor. ix. 13, where the phrase reejuired a
change, we have it always conj'ession. "Confession of the faith" is a public avowal of it
at the time of putting on Christ, to which salvation is annexed. Komans x. 9, 10.

Exomologeo occurs eleven times, and is equivalent to acknowledging publicly, or con-
fessing from tlie heart, and is the word generally used for confessing sins. In this atiABe
it is found in Matt. iii. 6; Mark i. 5 ; Actsxix.l8; Kom. xiv. 11; James v. 16. U is
also translated (common version) once by promise, Luke xxii. 6; and twice by g'v^ng
thanks, Luke x. 21 ; Matt. xi. 25.

Conscience occurs in the common version thirty times, and once in the plural form,
2Cor. v. 11; for which we have in the original, Ivvni-h/aic, suneidesis, compounded of
tun, together, and eideo, to see or know — in Latin con scio; whence comes coiuvience,
the power of judging ourselves, which is always in accordance with the knowWge of
• -irselve.s, and the relations in which we stand to our Creator and fellow creature The
conscience is said to be weak, when knowledge is limited ; pure, when free from iccu.sa-
tion; and en'/, when polluted with guilt.

Covenant, AmiJjyw?, diulheke — institution, arrangement, constitution, coverifjt, and
sometimes dispensation — occurs in the Christian Scrijitures thirty -three times ; t.; iinsluled
sometimes leslament, will. See note on Covenant and Testament, ii. 72.

The New JDiatlieke is spoken of, Matt. xxvi. 28; Mark. iv. 24; Luke xxii. 9.0; 1 Cor.
xi. 26; 2 Cor. iii. 6; Gal. iv. 24; Hebrews vii. 22; viii. 6, 8, 10; ix. 15; x. 16; xii. 24;
xiii. 20.

Deacon, inaKovnr, diakonos, minister, servant, deacon, (translated somelime-o almoner.
because they ininiatered to the imor,) occurs, -Matt. xx. 26; xxii. 13; xxiii. 11 ; Mark ix
35; X. 43; John ii.5,9; xii. 26; Kom. xiv. 4 ; xv.8; xvi. 1 ; 1 Cor.iii.o; "J Cor. iii.

80 APPENDIX.

6; vi. 1; xi. 15, 23; Gal. ii. 17; Eph. iii. 7; vi. 21; Phil. J. 1; Col. i. 7,23, 25; W. 7

1 Tliess. iii. 2; 1 Tim. iii. S, 12 ; iv. G — tliirty-one times, applied to males and females,
\vliosp Inisiiicss it was to serve the whole congregation in any capacity.

Dead — " Let the dead bury their dead." Metaphorically, they who are not alive to
(rod, may buiy those who are literally dead. "Site that lives in pleasure is dead while
she lives." Thus we have the dead and a/iue literally and metaphorically used in the
sacred writings.

Demon, Aaifiuv, daivion, supposed to be the ministers of Satan ; though the spirit of
a dead man is called demon, without respect to his character ; but generally they are
luuierstood to be unclean spirits. See note on the words diabolos, daimon, and dainumion.

Devil, Satan, AiaCo/kf 0 larava^, Diabolos Satanas. See note above referred to.

Economy, OiKom/na, Oikonomia, economy, administration of aflfairs — from oikos, a
(louse, nemos, from nemo, to administer — economy, the management of a family; hence
[ii-rangement, dispensation, or administration, in a more general sense — occurs, Luke xvi.
2, o, 4, stewardship, management of afi'airs ; 1 Cor. ix. 17, dispensation " of the gospel ;"
common version, Eph. i. 10, dispensation " of the fullness of times ;" iii. 2, 9 ; Col. i. 25;
I Tim. i. 4, common version, "godly edifying" — in all nineteen times. The Christian
economy and ire Christian dispensation, are, therefore, two versions of the same phrase.
The economy oj the gospel, the economy of God, or of Heaven, is an adoption rather th.in
a translation of the phrase. The stewardship of the gospel house belonged to the Apos-
tles; therefore, they called them.selves, "stewards of the secrets of God."

Elder, JlpeobvTcpog, presbyter; whence the word presbytery. This word was in the an-
tecedent dispensation applied to those who presided over the congregation of Israel.
Thas it was appropriated to a certain class of officers among the Jews centuries before
the Christian era. The elders or eldership of one synagogue, or particular congregation,
were denominated the presbuterion, presbytery.

Presbuterio7i, presbytery, occurs, Luke xxii. 66, and is applied to the council of elders
which presided over the jews, whose office was chiefly political. In Acts xxii. 5, it is
(common version) translated " the estate of the elders," the presbytery or sanhediim, the
senate which governed the n.ation. It is found applied to the eldership of the Christian
congregation, 1 Tim. iv. 14, "The laying on of the hands of the presbytery " — or estate
of the elders — eldership. — Mucknight. These are the only occurrences of the word pres-
bytery in the Christia n Scriptures.

Fresbuteros, an elder, occurs sixty-seven times. It is applied often in the historical
books to the elders among the Jews. In the Acts of the Apostles it begins to be applied
to the elders of the Christian communities. We have the phrase, " apostles and elders "
contradistinguished several times. In Acts xv. 2, 4, 6, 22, we find them four times in the
same sentence.

Apo.stles were sometimes called elders; for the word is used to designate a senior, an
old man, 1 Tim. v. 1, 2. All old men in this sense are called elders. John calls him-
self an elder in the year 70 of his life, when he wrote his second and third epistles, verse
1 ; and Peter called himself an elder, 1 Pet. v. 1. Paul calls himself presbutes, an aged
man, Phil. 9th verse — though he may have had an allusion to the oflice of an ambassa-
dor, as this word presbutes sometimes indicates.

The word Priest, from the Saxon Preostor, contracted Preste and Priest, is a corrup-
tion of Presbyter. The High and Low Dutch have Priesler; the French, Prestre; the
Italian, Prete; and the Spanish, Presbytero.

Elder, as the name of an officer in the Christian Church, is defined Acts xx. 17, 28;
Titus i. 5, 7 ; 1 Peter v. 1, 5 — from all which it appears that the same duties — oversight,
ruling, teaching, etc., which the term Bishop imported, were discharged bv the elders.
Some, however, devoted themselves especially to presiding ; while others labored in the
word and teaching. 1 Tim. v. 17.

Election, Ek/Ioj7, ekloge — election, choice, chosen, approved, beloved; metonomi-
cally used for the persons chosen, approved, or beloved. It occurs only seven times:
Acts ix. 15, chosen. Rom. ix. 11 ; xi. 5 ; vii. 28 ; 1 Thess. i. 4, election. 2 Peter i. 10,
Make your election sure. See chosen.

Eternal, A(6)I7os, aionios, eternal, everlasting, forever, occurs seventy-five times in
the Christian Scriptures. Wherever we have the words " eternal," and " everlasting" in
the common version, or this, it is aionios in the original. It is thrice applied to fire ;
Matt, xviii. 8, 25, 41 ; Jude, 7th verse. Thrice to glory : 2 Cor. iv. 17 ; 2 Tim. ii. 10 ; 1
Pet. V. 10. Once to the following : Punishment, Matt. xxv. 46 ; Destruction, 2 Thess. i.
9 ; Damnation, Mark iii. 29 ; Habitation, Luke xvi. 19 ; Chains, Jude, 6th verse ; Cove-
nant, Heb. xiii. 30; Gospel, Rev. xiv. 6; Kingdom, 2 Pet. i. 11 ; Power, 1 Tim. yi 16;
Purpose, Eph. iii. 11 ; House, 2 Cor. v. 1 ; Spirit, Heb. ix. 14 ; Inheritance, Heb. ix. 15;
Judgment, Heb. vi. 2 ; Redemption, Heb. ix. J 2 ; Salvation, Heb. v. 9 ; Consolation, 2
Thess. ii. 16; Unseen things, 2 Cor. iv. 18. ii is three times applied to the ages, [see
age,] once in Philemon translated forever, 16th verse. It is applied to life. Com. Ver.
eternal life, thirty-one times; everlasting life, fourteen times. We have eternal life

APPKM'IX.

'oriv-iive times, aionion zoe; once, the eternal King, 1 Tim. i. 17; and once^ "the ever
lasting God," Rom. xvi. 26.

Eteknal Life. 'Ihe phrase, Eternal Life, the burden of the New Testantcnt, occurs
not once in all Ihe Jewish Script ure«. But the Chrislian religion proposes an everla.sting
constitution, adruinistered by an eternal King, who, having achieved an eternal redemp-
tion, Wiis crowned with eternal glory, to bestow an eternal inheritance, in an everlasting
kingdom, with everlasting consolations, according to an eternal purpo-se, to make eternal
life a free gift to all the heirs of an everlasting salvation. If lliis word implies not du-
ration without end, there is no life without end.

Evangelist, Emyyti'/.iari/r^ euMmjelistes, evangelist, occurs three times : Acts xxi. 8 ;
Eph. iv. 11 ; 2 Tim. iv. 5. The work of an evangelist was to preach the gospel and plant
churches.

ExHOBTATloN, ilapnu/j/ai(, paraklcsis, exhortation, consolation, comfort, occurs twenty-
nine times — translated by all interjireters both consolation and exhortation. When con-
nected with speaking, exhortation is the most appropriate, bec;iuse consolation is the end
proposed, and exlKJi-talimi the means. lie that consoles or comforts does it by exhorta-
tion. Thus Barnabas was a son of exhortation, and a consolation to many, becau.se em-
inent in this gift. Aetsxi. 28 ; xiii. 13; xxiv. 22.

Faith, YIiotic, pislis — I'aith, belief, trust, conhdence. When a person confidea in tes-
timony, he believes it, or has faith in it. When a person has conhdence in a man, he
trusts in hiiu, or has faith in him. It always presupposes testimony ; for where there is
nothing said, reported, or testified, there can be nothing believed or disbelieved. The
verb pislem [I believe] occurs two hundred and forty-six times ; and the nomi pixtia [faith]
occurs two hundred and forty-four times. We have the phrases, " believe on him," " be-
lieve in him," and " believe him." When anyone receives testimony as true, he believes
it ; and when he regards the promises of any per.son as true and certain, he believes on
him, or in him. The simple delinition of this teiia, of so frequent occurrence, is, Ihe as-
eurunce or coinHction that tealiinonij is true. When regarded as a principle of action, I'aul
defines it, "the contidence of things liojied lor; the conviction, evidence, or demonstra-
tion, of things not seen." Heb. xi. 1.

Foreknowledge, lVo)7'offic.-, proynosia. Foreknowledge occurs twice : Acts ii. 23; 1
Pet. i. 2 — proginosko [1 foreknow] occurs live times: Acts xxvi. .0; Romans viii. 29; xi.
2; 1 Pet. i. 20; 2 I'et. iii. 17. It is, in the common version, translated /m-eonfai'racrf, 1 Pet.
i. 20, and in 2 Pet. iii. 17, "you knew before;" in the other places, in the same man-
ner. Know, in the Hebrew idiom, signities sometimes to approve, to acknowledge, and
to make known, "The Lord knows them that are his" — approves them. "The world
knows us not" — acknowledges, approves us not. "I will know nothing among you" —
make known nothing among you: 1 Uor. ii. 2. — Macknight.

Fullne-ss ov time, IVl'iP"!"!- row xP"'""^, Pleroma tou chronou. The fullneas of time,
the completion of any period of time, Qal. iv. 4; Eph. i. 10. The completion of the pe-
riod which was to precede the Messiah.

Fullness op the Gentiles — The completion of the salvation of the Gentiles, or
the bringing of all the Gentiles into the kingdom of Jesus.

The pleroma of times of the Gentiles, and of the Jews, are topics of much interest
in the apostolic writings. Rom. xi. 12, 25. The fullness of the times of the .Tews, of
the times of the Gentiles, and of all the great epochs is spoken of, Eph. i. 10, where Mat-
ron, seiisons or epochs, instead of chronon, is used. The Jews had their time of being
(Jod's people; the Gentiles will soon have had their time; and then God will bring in
the Jews under a new arrangement. The word pleroma occurs sixteen times. The
church is called the fullness of Christ, or " the fullness of him who tills all in all."
Eph. i. 23.

Generation, I'fita, genea — generation, race, or age of men, occurs forty times; and
in ihe King's version is Imiuently rendered "generation," and once, "nation," Phil. ii.
15. t'amprjell sometimes renders it r(tce and generation. Much depends on the pref-
erence given to its meaning in understanding Matt, xxiv. 34. It is enough for us to say.
that either race or generation is the current meaning of the word. Beai has Iransliited
it about twenty times, genx, nation.

OiFr OP TUB Holy Spikit. — This phrase occurs but twice; Acts ii. 38 ; x. 46; and
in both places desigmiles the splendid miraculous inlluences of the Holy Spirit. Aopea,
dorta. and not x"l>":, charix, is (he word u.sed here. This same niirariilmis display is called
"the gift of (lod," .\elsviii. 20, iiiid "the same gift," .\c!s xi. 17, In luitli of which tin-
r&i IS f.iund. Besides these, this W(.rd dorcn, is found, John iv. 10; Kom. v. 1.'), 17; ;<
Cor. ix %'); Eph. iii. 7; iv. 7; Heb. vi. 4 — in all eleven times. See " Uapticm A' he
Holy Snirit."

Goal EI . Evayyc?Mov, euangelium — good news, glad tidings. The promise of '^li-wing
ull nations in the seed of Abraham, ii< called gospel, (Jal. ill. 8. The promise uf * icnl
in Canaan, is ci>lled gospel, Heb. iv. 2. Theannuiiriation uf the birth of the MeMiikJ.la
called •/'•spd b/ Ihe angel.-, Lu' '. ii. 10. Hut thai which is emphalically called XU}t 108-
PEL, is what was first promulgtd in JeniM.ilem, iniliidiiig the faeu •'( lb" deatU. burial

82 APPENDIX.

and resurrection of Jesus ; from which arose the proclamation of remission, adoptioa

and eternal glory. EuangeUzo, to proclaim good news; and euanijcUam, good news, oc-
cur iii-equently — the former tifty-seven times; and the latter seventy-six times.

Grace, x"-P'i,chark, occurs one hundred and fil'ty-six times, rendered /at)or and grace.
It is found in numerou.s acceptations in the volume. Parkhurst and Greenfield giv?
some fifteen meanings to it; such as acceptance, benefit, liljerality, contributions, thanks,
gratitude, graciousneas, kindness, grace, a gift, etc. On the last Parkhurst observes.
"While the miraculous influences of the Spirit are ca'lled gifts, or .sep.irately, a gift ; and
though I firmly believe his blessed operations or influences in the hearts of ordinary be-
lievers in general ; yet, that A'n/^'f, charis, is ever in the New Testament particularly used
for these, is more than I dare, after attentive examination, assert. On '.he passages where
charis may seem to have this meaning, the reader may do well to consult Whitby, and
especially his Notes on 2 Cor. vi. 1; Gal. vi. 1, 18; Heb. xiii. 9." — Parkhurst.^ With
this statement we must concur from all the evidence before us.

Hades, A(!//c, hades — The slate of spirits while separated from their bodies. The
separate state of human existence, which intervenes between death and the resurrection,
occurs, Matt. xi. 2b; xvi. 18; Luke x. 15; xvi. 23; Acts ii. 27, .31; 1 Cor. xv. 55; Kev.
i. 18 ; vi. 8 ; xx. 13, 14 — eleven times. See Note on Acts ii. 27, p. 57.

Heaven, Ovpavog, ouranos — the air, the expanse in which tlie sun, moon, and stars,
appear ; but specially the residence of God, and the high and holy intelligences of the
Universe. The Jews have three heavens ; that in which the birds fly; that in which
the sun, moon, and stars appeared; that in which the throne of God is placed, called by
them "the heaven of lieavens" — the palace of the Almighty. It is used figuratively;
see "Prophetic Symbols" under thi« word. It is found in the apostolic writings more
than three hundred times.

Hell, Veswa, geheima, hell, occurs Matt. v. 22, 29, 30 ; x. 28 ; xviii. 9 ; xxiii. 15, 33 ;
Mark ix. 43, 45, 47 ; Luke xii. 5; James iii. 6 — in all twelve times. See Note on Acts
ii. 27, p. 57.

Heresi', kepEuii;, hairesis, occurs Acts v. 17; xv. 5; xxiv 5, 14; xxvi. 5; xxviii. 22;
1 Cor. xi 19 ; Gal. v. 20 ; 2 Pet. ii. 1. It is found nine times, translated both sect and
heresy, in the common imd other versions. Sect of the Pharisees, sect of the Sadducees,
and sect of the Nazarenes, are all called hairenis. It imports in profane writers, choice;
but in the Christian Scriptures and .losephus, it is used to denote such a form of rtligioas
opinions as any one chooses lofoUmo, by which he is distinguished and separated from oth-
ers. A sect, a party under a human leader : 1 Cor. xi. 19 ; Gal. v. 20 ; 2 Pet. ii. 1. Its
ecclesiastical import is difl'erent ; for an erioneous doctrine is, by ecclesiastics, called a
heresy. In scripture usage it generally means a sect, or a schism, rather than the opin-
ions embraced by the .sect.

Heretic, AiperuM-, airetikos, factionist, sectarian, occurs but once, Tit. iii. 10. One
who makes a party or foction.

Honor, Ti/i;?, lime, lionor. Many instances can be adduced from Greek writers, show-
ing that time [honor] is used to represent reward, stipend, maintenance, as well as from
the New Testament. To honor one's parents is not merely to reverence them, but to
maintain them when they need it. Double honor, compared with that bestowed upon
widows, indicates greater liberality or support. It is. Matt, xxvii. 6, used for price, re-
ward, also, verse 9; Acts iv. 34 ; v. 2, 3; vii. 10; xix. 19; 1 Cor. vi. 20; vii. 23, etc.
Thus it is often found for price, reward, maintenance. In all it is found forty-three
times.

Imputed, A.o-yi(o/iai, logizomai, occurs forty-one times. It is translated, " I reckon,"
"impute," "conclude," "rea.son," "discourse." It is a word used in arithmetic:!! calcu-
lation, and its primary and radical import is to reckon or account; Rom. iv. 6 ; 2
Cor. V. 19. In the passive sense: Rom. iv. 3, 4, 5, 8, 9, 10; 2 Tim. iv. 16, etc.

Imposition op hands, or laying on of hands. This phrase, denoting the coinmimi-
cation of some gift, benefit, power, or office, (for an office is a gift,) occurs. Matt. xix.
15; Mark vi. 5; Luke iv. 10; xiii. 13; Acts vi. G; viii. 17 ; xiii. 3; xix. 6; xxviii. 8.
The phrase, " laying on of hands," occurs 1 Tim. iv. 14 ; Heb. vi. 2. The persons who
laid on liands were Jesus, the Apostles, Prophets, Teachers, Elders, or the Presbytery.
The persons on whom hands were laid, were the sick, and such as de.sired to receive
spiritual gifts, and these designated for public trusts or offices in, or for, the congregation.

Justification. We have this word but three times in the common version: Rom.
iv. 24; V. 16, 18. Justify occurs in reference to God ; Rom. iii. 30; Gt iii. 8. Chris-
tians are said to be justified by Christ, Acts xiii. 39; by grace or favor, liom. iii. 24; by
faith, Rom. iii. 28; by his blood, Rom. v. 9 ; by the name of the Lord Jcsiis, 1 Cor. vi. 11;
by rxrks, James ii. 24. See Note 35, p. 64. Tlie words translated "justification " in the
common version, are (huatoaii; and dmaiu/ia.

Kingdom of Heaven, Uaaikma tuv Ovpavon; liasilcia Ion Oiiranon, Reign or King-
dom of Heaven. JJn.si/cia, with the Greeks, di'iiolf.l cither Reign or Kingdom. "The
Kingdom of Heaven is at hand," by Dr. Campl)cll is rendered "the Reign of Heaven
Mppniaches." While the reign of a king may advance or rccedt, the kingdom with uf

APPENDIX. 8S

IB 88 Stationary as the ground upon which the people live. The burden of the testimo-
nies of Maltiiew, Mark, and Luke, is tliis " Keign of Heaven." The nigh approach of
it is announced by Jolin, Je.sus, tlie Twelve, and the Serenty, during the public ministry
of Jeeus in Judea and Galilee. The near approach of this Keign, and the peculiarities
of this Kingdom of Heaven, or of God, is spoken of more than forty limes in Matthew
alone, and about one hundred times in the historic books. Dr. Campbell's rule of trans-
lating this i)lira.se is a good one. Whenever the apj^roach or progretM of Basileia is
spoken of, he renders it Reign; but it is a matter of discretion in other places, whether
to prefer the one or the other.

The Reign of Heaven could not commence before the King ascended to his throne —
before Jesus was glorified. Such were the ancient prophecies, and such are the facta
stated by the Apo.stles. "The Spirit was not given till Jesus was glorified;" "the Reign
or Kingdom of God ia not meat and drink, but righteousness, and peace, and joy in the
Holy Spirit."

Letter and Spirit occurs 2 Cor. iii. Letter is contrasted with the New In.'ftitution.
Paul was a minister nut of the Law, but of the Gospel — here called " Letter and Spirit."
The Law kills, but the Spirit gives life." The ministry of Moses was a ministration of
condemnation ; but that of Christ is a ministration of justification. The glory of the
first ministry was continually fading, like tliat of Moses' face ; but the glory of the
Christian ministration is an increasing glory, from glory to glory. The Lord in the Spirit
of which Paul was a minister; for .\dam the second is a quickening Spirit. The Mes-
siah is not the Lord of the Spirit; but is himself the Lord the Spirit.

Life and Death. Life, though in common usage it denotes existence, animal or
rational, is u.sed in a great variety of meaning. In the sacred scriptures its most current
meaning is a mode of existence which we call happiness. Death, which is always con-
trary to life, is found in exactly the same number of acceptations; fur in whatever sense
we u.se the word life, the loss of that is denominated death. Hence we have natural life,
natural death ; moral life, moral death ; the spiritual life, and the spLi-itual death; the
pre.sent and future life and death ; liappiness and misery, temporal and eternal ; second
life, and second death, etc. Death is mere privation; therefore, whatever is called life,
the privation of that is called death, as the Hebrew term muth, first used for death, in-
dicate.s.

The Lord the Spirit occurs twice; 2 Cor. iii. 17, common version. The Lord ia
that Spirit; literally. The Lord is the Spirit, ver.se IS. The Spirit of the Lord, com-
mon version. It is literally, The Lord the Spirit — not of the Spirit. See " Letter and
Spirit."

Man of Srtf, AnSpovrof r;/f A/mpTiag, unthropoa tea amartias, 2 Thesa. ii. 3, occurs but
once; the son of perdition. The revelation of this man of sin was subsequent to the
revelation of Jesus Christ : for even in the apostolic age it was a myMenj of ini([uity of
which this man of sin was to be the minister. In the temple, or church of God, he
erected his throne; and after mystifying the revelation uf Christ, and corrupting his in-
stitutions, has become the Father of Apostates, and as such goes into perdition. His
destruction draws near.

Mfjjiatok, Mf(7/r;/f, meaites, occurs, Gal. Iii. 19, 20, applied to Jl/oses. Jesus is called
■>ji One Mediator, viz: of the Christian In.stitution, I Tim. ii. 5, and the Mediator of a
new and better institution, Heb. viii. 6; \x. 15; xii. 24. It occurs six times. One that
negotiates between two parties — God anil Man. Therefore Jesus unites both in his own
per>in. He mediates a new institution between God and Man; and is Emanuel, God
with us.

Mind of the Flesh, (fpovrifia tod aapKo^, phronema tou aarkos; common version, "car-
nally minded," occurs only Rom. viii. 6 and 7. It is the offspring of yielding to the
desires of the Hesh, and is enmity against God. See Note on Rom. viii. ti, 7, 27, p. 69.
This is to be in the jUsh, and under tlie curse.

Mind o* the Spirit, <ppov7iim mv Tvev/inmr^ phronnna ton pneumiitvx, occurs also
twice : Rom. viii. 6, 27. It is the offspring of yieliling to the Spirit of God, and ia life
and peace. See Note on Rom. viii. 6, 7, 27, p. 09.

Minister, AiaKnm^, diakono». See Deacon. A minister is a voluntary servant, whose
service is ciilled " ministry."

Miracle — that which is above the regular operation of the established laws of na-
ture. Every institution of God began with miracles, or works beyond the power of nat-
ural law. The first man was an adull, and never an infant, as reason, experience, and
revelation assert. The Jewish insliiutioii began in miracle. So did the Clirislian com-
mence with a glorious display of miraculous powers. This was "the demonstration of
the Sj>irit," and this "the power of God," on which the faith of Christians rest.

Mystery, Mvartiiiuv, myalerion, secret, hidden meaning, occurs twenty-eight times.
The secrets of the kingdom of Jesus are su called, .Mall, .\iii. 11 ; Mark iv. 11 ; Luke viii.
10. The ailling of the (lentiles is called a mysiciy, Cul. i. 2(i, 27. lieside-s these part-
sages, the reader, curious to know the meaning uf this wurd, will cunsult Rum. xi. 25;
ivi. 26; 1 Cor. ii. 7 ; iv. 1 : xiii. 2; xiv. 2; xv. 51; Kph. i. 9; iii. H, 4,9, v. 32; vi. 19:

84 APPENDIX.

Col. ii. 2 ; iv. 3 ; 2 Thess. ii 7 ; 1 Tim. iu. 9, 16 ; Rev. i. 2C ; x. 7 ; ivii. 5, 7. See Nott
on Rom. xvi. 25, 26, 27. p 70.

Ordain, OpiCu, hoiizo, to limit, to bound; hence tlic word horizon which bounds our
view. This word, so much controverted, we .sluill lay before the reader in al'l its occur-
rences and translations in the common version : Luke xxii. 22, " dcterniiucd ;" .\cts ii.
23, " determinate ;" x. 42, " ordained ;" xi. 29, " t'he disciples determined ;" xvii. 26, " de-
termined the bounds of their habitation," or "marked out;" xvii. 31, "ordained."
Luke is the only sacred historian who uses this word. Paul uses it, Kijm. i. 4, " de-
clared ;" and Heb. iv. 7, " he limits," or marks out a certain day. These are all the oc-
currences of this word and its versions in the common Testament.

We have pro on'zo, to foreordain, or previously declare, or mark out, in the following
passages: Acts iv. 28, "determined before," "thy hand determined or marked out be-
fore," " had written in the book to be done ;" Rom. viii. 29, 30, "predestinate;" 1 Cor.
ii. 7, "ordained before:" Eph. i. 5, 11, "predestinated." Thus we have orizo eight
times, and pro orizo six times — the former translated by ordain, determine, declare, lim-
it, in the common version ; and the latter, by determine before, predestinate, and ordain
before.

We have also another compound word, from the same root, (aphorizo,) which occurs
ten times : Matt. xiii. 49 ; xxv. 32, twice ; Luke vi. 22 ; Acts xiii. 2 ; xix. 9 ; Rom. i. 1 ;
2 Cor. vi. 17; Gal. i. 16; ii. 12 — always translated separate or separated.

We have the word ordain often in the English Testament, when it is not orizo iu the
original; such as to ordain Apostles, Elders, and to institute observances, etc. .For
this word we have poieo, to make, or appoint ; and we have kathistemi, to constitute.
Poieo occurs, Mark iii. 14, " Jesus ordained twelve." Kathistemi occurs. Tit. i. 5, "Or-
dain elders." Ginomai is also used to make or ordain an Apostle, Acts i. 22.

Ordain to eternal life. Acts xiii. 48. Tasso, the word here used, occurs, Acts xv.
2, the brethren determined ; xxii. 10, appointed; xxviii. 23, when they had appointed him
a day: also found, Matt, xxviii. 16; Luke vii. 8; Rom. xiii. 1; 1 Cor. xvi. 15.

Ordained to condemnation, before, of old, Jude 4. The word thiLs rendered is
npoypaipoj^iai, prographomai, before written. It occurs, and is translated, Rom, xv. 4, twice,
urritten aforetime, were before written; Gal. iii. 1, Jesus Christ evidently set forth: Eph.
iiL 3, I wrot^ afore. These are all its occurrences in the Apostles' doctrine, and cer-
tainly ought in Jude, as in other places, to be "be/ore written." These persons were long
ago written of as worthy of condemnation.

Pastor, no(/(fi', poimen, shepherd, p;tstor. By a very natural figure of speech, the
term shepherd became, among the Jews, the name of one who takes care of souls. Jesus
called himself the Good Shepherd, and Peter called him the Chief Shepherd: under
him there are many shepherds, else he could not be the chief. Isaiah speaks thus of
him: "He shall feed his flock like a shepherd, and gather the lambs in his bosom, and
gently lead those that are with young." " Peter, feed my landjs." The shepherds of
Israel called pujstors, were those who taught the people knowledge, Jer. iii. 15 ; xxiii. 1,
2; Ezek. xxxiv. 2, 8, 10,' etc. Though we have the word pastor but once in the common
English, we have the original word, poimen, seventeen times ; translated in the histor-
ical books fourteen times, and twice in the Epistles, shepherd, Heb. xiii. 20; 1 Pet. ii.
25; and once, pastors, Eph. iv. 11. The shepherds here mentioned were those wlio fed
the flock of God, as Peter wa.s commanded to tend the sheep and lambs ol' Christ. Ae
the shepherd and bishop of souls are the same, 1 Pet. ii. 25, so are the pastors and teach-
ers, Eph. iv. 11 ; for they are expressed as one class in the original, contradistinguished
from tJie tons men — Apostles — the tons prophets, the totw evangelists, and the tons pastors
ajid teachers.

Pillar and support of the Truth. Such, in the judgment of the best critics, is one
»f the characters given to the Christian church. It is an allusion to the ancient Roman
pillars on which were inscribed or hung up the laws of the state; on the church is in-
scribed, not in letters made by hands, but in the behavior of Christians, the law of the
Lord, and thus the church becomes a pillar and support of the truth. Hence we learn
that the best support of truth in the workl, is the character or behavior of Christians.

Preach. Kt/pvcau, kervsso, from keruz, a herald, or public crier. This is the word
used, Mark xvi. 15, 20, and is found in the sacred writings sixty-two times. It always
indicates to publish fact-s, to make proclamation as a herald. See Note SJS, page 60.

Priest. For the origin and meaning of this word, see Elder.

The office of a priest is that of an intercessor, one who officiates in things pertaining
to God in behalf of men, by offerings and prayers. See Heb. v. 1, 4.

Predestinate. See the word Ordain. It occurs four limes only in the English
Testament, and has pro orizo, belore defined, answering to it in the orio;inar.

Prophet. This word, and the word prophecy, have two meanings in the sacred writ-
ings ; the one is the foretelling of events yet future — the other is lUtering the meaning
of ancient oracles, or speaking, from the impulse of the Spirit, to the edification an!,
comfort of Christi.ans: 1 Cor. xiv; Rom. xiii.

Reconciliation. See Atoncmr.nt.

APPENDIX. 86

Kedemption. Aurpwoif, lutrosis, deliverance, occurs Luke i. 68; ii. 38; Heb. Lx. 12.
We have also, Acts vii. 35, the word lulrolis translated a deiiverer ; and lutroo, Luke xxiv
21, I redeem ; Til. ii. 14, lo redeem us; 1 Pet. i. 18, redeemed. Apolulros^is, deliverance
from, or redemption from, occurs ten times: Lukexxi. 28; Kom. iii. 24 ; viii. 23; 1 Cur.
i. 30; Eph. i. 7, 14; Col. i. 14 ; iv. 30 ; Heb. ix. 15; xi.35. The dismissing of a person
after a ransom has been paid, is called bv the Greeks, upoliUrosui.

Kefokm. Mt7ni(«(.j, metano'eo, occurs thirty-four times ; and metanoia, reformation,
Iwcntv-four times. See Note on Romans ii. 4, page 66.

It mav be ailded, that melanom elymologicully signifies to think after the fact, or to
change one's mind bo .as to influence the Ijehavior. But no change of mind which due'*
not residt in a change of life, tills up the measure of the imperative of metanoeo.

To give rej'onnatiim, or to give repentance, common version, domuii metanaian, Acts v.
31. Doddridge makes Josephus explain this phrase. He quotes from Josephii-s the
hra.se, " Uuunai melanoian epi tois pepragmenois," to publish a pardon to those who lay
own their arms. To give repentance, is to alJ'ord scope for it, or to make a proclama-
tion offering inducements to it.

Reoexek.\Tion. lla?.i}')ivt(7ia, jmlingenesia, occurs twice: Malt. xix. 28, the renova-
tion, or change of state or condition ; and Tit. iii. 5, the washing, or bath of regeneia-
tiou, connected with the renewing of the mind by the Holy Spirit. "Born again" is a
figurative expression, and in figurative language there must be a correspondence in the
6^ures used.

As tlie ligure of a gate requires an inclosure ; or of a door, a house : as tlie figure of a
branch prcsujiposes a tree, or a vine: as the figure of a net corresponds with fish and
fishermen ; or as the figure of a marriage requires a bride and liridegroom ; sn doef the
figure of a new birlli, or beiny born again, require a kingdom. Hence, when Jesus first
spoke of being born again, lie had a kingdom in his eye. As a person can not be married
without a bride, or a child born without father and mother; so no one can be born again
without father and mother, and a family or state to be born into. Unless a man be born
of water and Spirit, he can not enter into the kingdom of God. The phrase " born again,"
gennelhi, anothen, occurs John iii. 5, 7 ; 1 Pet. i. 23.

Kemission. Aifimi;, aphesi.s, remission. The noun occurs seventeen times, and the
verb, aphiemi, used in tlie Lord's Prayer for forgive, occurs one hundred and furly-six
times; rendered to forgive, remit, set free from, dismiss, in all versions. No word more
fully expresses deliverance from sin, than the verb and noun above interpreted.

Repent. Mira/ie'/'iaai, metame/omai, Matt. xxi. 29, 32; xxvii. 3; 2 Cor. vii. 8; Heb.
vii. 21, I repent, or am concerned for the past. The word is always translated repent, in
the common version and the new. See Note on Rom. ii. 4, page 06.

Repent and believe the Gospel. This arrangement of refbrmatiim and belief
occurs but once, and is addressed to Jews : for the Jews, who had the knowledge of God in
the oracles, could reform without tlie Christian faith ; and unless they first reformed, tliey
could not believe the gospel. Paul preaclied to Jews and Gentiles, relbrmation in rela-
tion to God, and faith in relation to Jesus Christ.

Reprobate — not approved. This word occurs eight times in the sacred writings ;
J-tom. i. 28 ; 1 Cor. ix. 27 ; 2 Cor. xiii. 5, 6, 7 ; 2 Tim. iii. 8 ; Tit. i. 16 ; Heb. vi. 8 ; trans-
lated undiscerning, unapproved, rejected, once a cast-away, 1 Cor. x. 2'7, and several timea
reprotjate, in the King's version. " Not approved" is its most natural meaning, and will
make good sen.se in every place where it is found in the New TesUiment.

Salvation, ^u-rrpia, .soten'o, deliverance from evil. We have the present salvation
of the body from physical dangers ; also the siilvation of the soul from the guilt, pollution,
and dominion of sin; and the future andielernal salvation of tlie whole person con-
summated at the resurrection and glorification of all who die in the Lord. It is found
in the first sense. Acts xxvii. 34, translated health ; Heb. xi. 7, to the saving of Noah's
house; 1 Tim. ii. 15; Acl.s xxvii. 20; vii. 25. In this sense, God is the Saviour of all
men. Of the .second salvation, Acts ii. 47 ; Mark xvi. 16 ; 1 Cor. i. 18 ; 2 Cor. ii. 15 ; 1
Peter iii. 21 ; James i. 21 ; Eph. ii. 5, 8, and in mo.st places in the Epistles. In relatioi;
lo the ultimate and complete salvation, it ia found 1 Cor. vi. 6; Rom. v. 9 ; xiii. 11 •
Phil. ii. 12 ; Heb. v. 9 ; 2 Tim. ii. 10.

Sanctify. i\;iaCi>, hagaizo, to separate any thing to God. Agiazo occurs twenty-eight
times, translated to sanctify, to make holy; aglaxmun, sanctification, holiness, occurs ten
times. The meaning of agiojo will be found, John xvii. 17, 19; x. 36. Jesus was said to
te sanctified, made holy, i. e. set apart and devole<l to God. The setting apart or conse-
rrating of the body, soul, and spirit, toCJod, through Jesus Christ, is the holiness of Chris-
tianity.

Hin-offekino. A/iapTia, amartia, Bin, and sin-offering. From comparing Lev. iv. 4,
)£, 21, 25; i. 4 ; xvi. 21, it will appe;ir that in the Septuagint. this word wiia frequently
used lo denote sin-offering', and so it ;ippears to be used 2 Cor. v. 21 ; Heb. ix. 28. In
Hebrew, lioth the sin and sin-ofl'ering are also denoted by Ihc same word.

Spirit, -riniia. This woni frequently occurs in the Septuagint of the Old Testament,
an well an in the New. In the former, it means sometimes wind aud souieliines njiirUr

8C ArPKNDIX.

but in the latter, where it occurs three hundred and thirty -nine times, it means spirit ;

and is uniformly so translated by the King's translators, except in John iii. 8 ; see Note
on John iii. 5, 6, 8, page 56. Ilifi'/iaro, Heb. i. 7, common version, spirits, in this ii
rendered winds : " He makes winds his angesl." We are authorized to render TTvevfiara
winds in this place, only because it is here a quotation from the Septuagint, (Psalm civ.
4,) and the connection shows that such was its meaning both here and there.

Spirits in Prison. These are explained by Peter to mean, the spirits of those who
died under condemnation when the flood came upon the world of the ungodly in the days
of Noah. They, like the angels that pinned, are reserved under sentence to the resurrec-
tion of the unjust, when the devil and all his angels shall go away into everlasting de-
struction, from the presence of the Lord and the glory of ms power.

Spiritual Man. TlvevaaTiKog, pneumatikos. One who possessed some spiritual gift,
1 Cor. ii. ly, contrasted with the animal man. Persons under the influence of the teach-
ings of the Holy Spirit, may be called spiritual men ; but in the Epistles it appears to be
applied to those who possessed .some of the peculiar gifts of that age. The word spirit-
ual is applied to food, drink, body, and gifts : 1 Oor. x. 3, 4 ; xii. 1 ; xv. 44, 46. It oc-
curs twenty-tive times.

Surety. E)7iiof, enguos, sponsor, pledge, Heb. vii. 22. This word occurs but once
in the sacred writings : It is found in the Apocrypha, Eccles. xxix. 15, 16 ; 2 Mac. x. 28 ;
and its conjugates are found in Proverbs. The Greek interpreters explain it by mesites,
mediator. Upon the care and faithfulness of our High Prfest, constituted by an oath.
Christians can rely, as upon a surety, th.at his sacrifice is accepted, and we permitted hv
it to come to God. The high priests went alone into the holiest of all ; so did ours.
We, then, can only have his word for what was done in the heavens, and that is suiBcieBt
lor our drawing enguos near.

Wind — Ai-ty/of is the New Testament word for wind; and occurs twenty-nine time'
viz : Matt. vii. 25, 27 ; viii. 26 ; xi. 7, 14 ; xxiv. 30, 32 ; xxiv. 31 ; Mark iv. 37, 39, 41 •
vi. 48, 51 ; xiii. 27 ; Luke vii. 24 ; viii. 23, 24, 25 ; John vi. 18; Acts xxvii. 4, 7, 14, 15
Eph. iv. 14 ; James iii. 4 ; Jude, 12th verse ; Rev. vi. 13 ; vii. 1 — never translated spirit.

Word — Aojof, pt/ia — the first of these, logos, is chosen by the Holy Spirit in John i.
1, as the proper name of the divine character of our Lord Jesus Christ ; or, of Him
" who was iji the beginning with God, and was God ;" and in Rev. xix. 13, it is given to
the Messiah in his glorified state — " and his name is called the Word of God."

World to come. OiKovfiy/v?/, oikoumene, world, occurs Mark xxiv. 14 ; Luke ii. 1 ; iv,
5 ; xxi. 26 ; Acts xi. 28 ; xvii. 6, 31 ; xix. 27 ; xxiv. 25 ; Rom. x. 18 ; Heb. i. 6 ; ii. 5 ;
Kev. iii. 10; xii. 9; xvi. 14 — fifteen times in all ; literally, the inhabited earth.

As this is the only occurrence of this phrase rendered, (Heb. ii. 5,) the world to come,
and because it is one of the greateet and most sublime topics in the Christian Scriptures,
we beg leave to add the following remarks :

If the first four verses of Heb. ii. are regarded as a parenthesis, then the 5th verse
nalurally follows the 14th verse of the first chapter, which appears to be its proper con-
nection. " The world to come," then, is the world which Christ entered after he rose
from the dead ; in which he obtained by inheritance a more excellent name than the an-
gels after he had by liinKelf purged our sins. It was then, when he was brought again
Into the world, verse 6, that the government of angels ceased ; for they were subjected to
him ; and it was then he was anointed Lord of the Universe, and his throne established
forever. It was then that he made cdl the angels ministers to the heirs of that kingdom.
This then, is " the world to come," of which Jesus was the first-born, of which Paul here
speaks, and into which, in its earthly dispensation, called the melton aion, (but, in its
heavenly, the mellun oikoumene,) all Christians come ; and this is the consummation of
wliich Paul speaks, Eph. i. 10, " Tliat in the economy, or dispensation, or fullness of the
times or epochs, he would gather together under one head, all things — under Christ — all
tilings in hearen and earth — even under him."

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Full text of "The sacred writings of the apostles and evangelists of Jesus Christ, commonly styled the New Testament : translated from the original Greek"

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